Kalmyks

Kalmyks
	File:Kalmyk Brides and Grooms.jpg
Regions with significant populations
	Kalmyks in Russia ; 174,000[4]; Oirats in Mongolia:; 205,000[5]; Oirats in China:; 139,000[6];
Languages
	Kalmyk, Russian
Religion
	Tibetan Buddhism, Russian Orthodox, Atheism [7]
Related ethnic groups
	Khalkha-Mongolian, Buryat

The Kalmyks (alternatively "Kalmucks," "Kalmuks," or "Kalmyki") are the descendants of the Oirats, the historic and collective identity of the West Mongolian people.[8] They have lived in the European part of Russia for nearly 400 years. Through immigration, Kalmyk communities have been established in the United States, France, Germany and the Czech Republic.

Origins

Imperial Prince Cebdenjab (1705-1782). The son a Khalkha Mongol Prince Tseren, Cebdenjab was a Manchu general noted for his military campaigns against the Dzungar Empire, which resulted in the slaughter of nearly 1 million Oirats.

The Kalmyks are the European branch of the Oirats whose ancient grazing lands are now located in Kazakhstan, Russia (southern Siberia), Mongolia and China. After the fall of the Yuan Dynasty in 1368, the Oirats emerged as a formidable foe against the Eastern Mongols,[9] the Ming Chinese and their successor, the Manchu, in a nearly 400 year military struggle for domination and control over both Inner Mongolia and Outer Mongolia. The struggle ended in 1757 with the extermination of the Oirats in Dzungaria, the last of the Mongolian groups to resist vassalage to China (Grousset, 1970: 502-541).

The massacre was ordered by the Qianlong Emperor who felt betrayed by Khoit Prince Amursana, an Oirat nobleman who submitted to Manchu authority on the condition that he be named Khan. [10] Only after the death of Dawaci in 1759, the last Oirat Khan, did the Qianlong Emperor declare an end to the Dzungar (Oirat) campaigns.

At the start of this 400-year era, the West Mongolian people designated themselves as Dörben Oirat ("Alliance of Four"). The alliance was comprised primarily of four major Western Mongolian tribes: Khoshot, Olöt or Choros, Torghut and Derbet. Collectively, the Dörben Oirat sought to position themselves as an alternative to the Mongols who were the patrilineage heirs to the legacy of Chingis Khan.

In furtherance of its military objectives, the Dörben Oirat frequently incorporated neighboring tribes or splintor groups of them so that there was a great deal of fluctuation in the composition of the alliance with larger tribes dominating or absorbing the smaller ones. Smaller tribes belonging to the confederation include the Khoits, Bayids and Mangits. Turkic tribes in the region, such as the Telenguet and the Shors, also frequently allied themselves with the Dörben Oirat.

Together, these tribes roamed the grassy plains of western Inner Asia, between Lake Balkhash in present-day eastern Kazakhstan and Lake Baikal in present-day Russia, north of central Mongolia, where they freely pitched their yurt (gher) and kept their herds of cattle, flock of sheep, horses, donkeys and camels.

The ancient forebearers of the Oirats included the Keraits, Naimans, Merkits and the original Oirats, all Turco-Mongol tribes that roamed western Inner Asia prior to their conquest by Chingis Khan. P. Pelliot translated the name "Torghut" as garde de jour. He wrote that the Torghuts owed their name either to the memory of the guard of Chingis Khan or, as descendants of the Keraits, to the old garde de jour which existed among the Keraits, as we know from the Secret History of the Mongols, before it was taken over by Chingis Khan (Pelloit, 1930:30).

Treatment as Non-Mongols

Historically, the Eastern Mongols have regarded the Oirats as non-Mongols. The name "Mongols," the title "Khan," and the historic legacy attached to that name and title were claimed exclusively by the Eastern Mongols, viz., the Khalkha, Chahar and Tümed tribes. They considered this claim as their birthright, since their lineage can be traced back directly to the Mongolian Yuan Dynasty and its progenitor, Chingis Khan.

Until the mid-17th century, when bestowance of the title of khan was transferred to the Dalai Lama, all Mongol tribes recognized this claim and the political prestige attached to it. Although the Oirats could not assert this claim prior to the mid-17th century, they did in fact have a close connection to Chingis Khan by virtue of the fact that Chingis Khan's brother, Khasar, was in command of the Khoshot tribe.

In response to the Western Mongol's self-designation as the "Dörben Oirat", the Eastern Mongols began to refer to themselves as the "Döchin Mongols" (Forty Mongols), expressed otherwise as "Döchin Dörben Khoyar" (Forty Four Two). This means that the Eastern Mongols claimed to have forty tümen (a cavalry unit comprised of 10,000 horseman) to the four tümen maintained by the Dörben Oirat. Simply put, it's another way for them to clearly separate themselves from the Oirats (Khodarkovsky, 1992:7). Ironically, by the early 1690s, the Dzungar (successor state to the Dörben Oirat) attacks against the Eastern Mongols were so persistent and ferocious, the Eastern Mongol princes voluntarily led their people and Outer Mongolia into submission to the Manchu state.

Until recently, the Oirats (including the Kalmyks) have not recognized themselves as Mongols. Nor have they considered themselves Western Mongols. Nevertheless, the close relationship among all Mongolian-speaking peoples, principally the Kalmyks, Oirats, Khalkhas and Buriats, is evident from the well established fact that they all:

belong to the same distinctive Mongoloid race;
speak languages known by their close linguistic affinity;
adhere to Tibetan Buddhism; and
maintain similar customs and traditions, despite centuries of internecine warfare and extensive and far-reaching migrations (Bormanshinov, 1990:3).

A recent publication of genetic studies of the Kalmyks seem to support their Mongol origins as well. The Kalmyks, unlike other Eurasian peoples from the steppes of Siberia, have not substantially mixed with Russian and other Eastern European peoples:

The genetic results support the historical record in that they indicate a close relationship between Kalmyks and Mongolians. Moreover, the genetic results indicate that the Kalmyk migration involved substantial numbers of individuals, and that Kalmyks have not experienced detectable admixture with Russians. [11]

The Kalmyks' ability to maintain a mostly homogenous existence sharply contrasts with the Russian admixture with other similar people, "as there is evidence for Russian admixture with Yakuts," for example. [12] Thus far, genetic analysis of the Kalmyks supports their Mongol roots that also shows that entire families of Kalmyks moved to Volga region and not simply males as is generally the case with most nomadic tribal groups.

Origin of the Name "Kalmyk"

The name "Kalmyk" is a word of turkic origin that means "remnant" or "to remain." Turkish tribes may have used this name as early as the 13th century. Arab geographer Ibn al-Wardi is documented as the first person to use the term in referring to the Oirats sometime in the 14th century. (Khodarkovsky, 1992:5 citing Bretschneider, 1910:2:167). The khojas of Khasgaria applied the name to Oirats in the 15th century. (Grousset, 1970:506). Russian written sources mentioned the name "Kolmak Tatars" as early as 1530, and Cartographer Sebastian Muenster (1488-1552) circumscribed the territory of the "Kalmuchi" on his map "Cosmography," which was published in 1544. The Oirats themselves, however, did not accept the name as its own.

Many attempts have been made to trace the etymology of the name, from the legendary Orientalist, P.S. Pallas, to present day scholars. Some have speculated that the name was given to the Oirats in an earlier period when they chose to remain in the Altai region while their Turkic neighbors migrated westward. Others believe the name may reflect the fact that the Kalmyks were the only Buddhist living in a predominately Muslim region. Still others contend the name was given to those groups that did not return to their ancient homeland in 1771. In any case, all arguments have proven to be confusing, contradictory and inconclusive.

Location

The Kalmyks live primarily in the Republic of Kalmykia, a federal subject of the Russian Federation. [13]Kalmykia is located in the southeast European part of Russia, between the Volga and the Don Rivers. It has borders with the Republic of Dagestan in the south; the Stavropol Krai in the southwest; and the Rostov Oblast and the Volgograd Oblast in the west and the northwest, respectively. Its eastern border is the Astrakhan Oblast. The southeast border is the Caspian Sea.

In 1952, the Kalmyks fled to the United States as temporary residents. They were housed in Parvin State Park in New Jersey.

After the collapse of the Soviet Union, a large number of Kalmyks, primarily the young, moved from Kalmykia to larger cities in Russia, such as Moscow and St. Petersburg and the United States. The move was precipitated by the desire of these Kalmyks to pursue better educational and economic opportunities. This movement continues today.

Religion

File:Kalmyk Lamas Praying.jpg

After the 1840s, religious services were conducted inside buildings.

The Kalmyks are the only inhabitants of Europe whose national religion is Buddhism. They embraced Buddhism in the early part of the 17th century and belong to the Tibetan Buddhist sect known as the Gelugpa (Virtuous Way). The Gelugpa are commonly referred to as the Yellow Hat sect. [14] The religion is derived from the Indian Mahayana form of Buddhism. In the West, it is commonly referred to as Lamaism, from the name of the Tibetan monks, the lamas (superior ones).[15] Prior to their conversion, the Kalmyks practiced shamanism.

Historically, Kalmyk clergy received their training either on the steppe or in Tibet. The pupils who received their religious training on the steppe joined Kalmyk monasteries, which were active centers of learning. Many of these monasteries operated out of felt tents, which accompanied the Kalmyk tribes as they migrated. The Oirats maintained tent monasteries throughout present-day eastern Kazakhstan and along the migratory route they took across southern Siberia to the Volga. They also maintained tent monasteries around Lake Issyk Kul in present-day Kyrgyzstan.

The Oirats also built stone monasteries in the regions of eastern Kazakhstan. For instance, the remains of stone Buddhist monasteries have been found at Almalik and at Kyzyl-Kent (See image to the right). In addition, there was a great Buddhist monastery in Semipalatinsk (seven palaces), which derives its name from that seven-halled Buddhist temple. Further, remains of Buddhist monasteries have been found at Ablaiket near Ust Kamenogorsk and at Talgar, near Almaty, and at Sumbe in the Narynkol region, bordering China. [16]

Upon completion of training, Kalmyk clergy dispensed not only spiritual guidance but also medical advice. As clergyman, the Kalmyk lamas enjoyed great political clout among the nobility and held a strong influence over the general tribal population. For many commoners, the only path to literacy and prestige was to join the Kalmyk monastic system.

As a matter of policy, the Tsarist government and the Russian Orthodox Church sought to gradually absorb and convert any subject of another creed or nationality. The aim of the policy was to eliminate foreign influence and to firmly entrench newly annexed areas. The baptized indigenous population would then become loyal to the Russian empire and would agree to be governed by Russian officials.

The Kalmyks migrated to territory annexed by the Tsarist government and were subject to this policy as long as they remained in this territory. At first, the policies contributed to the conversion of the Kalmyk nobility. One of the earliest converts were the children of Donduk-Ombo, the sixth Khan of the Kalmyks who reigned between 1737 and 1741, and his Circassian-born wife (See Dondukov family). Another important convert was Baksaday-Dorji, the grandson of Ayuka Khan who adopted the Christian name, Peter Taishin. Each conversion was motivated by political ambition to become the Kalmyk Khan. Kalmyk Tayishis, by contrast, were given salaries and towns and settlements were established for them and their ulus (Khodarkovsky, 1992:39).

Later on, the Tsarist government policy of encouraging Russian and German settlements along the Volga indirectly pressured Kalmyks to convert for economic reasons. The settlers took the most fertile land along the river, leaving barren lands for the Kalmyks to graze their herds. The resulting reduction of herds led to impoverishment for Kalmyk Tayishis, some of whom led their ulus to Christianity to obtain economic benefits.

To discourage the monastic lifestyle, the government required the building of permanent structures at government determined construction sites while imposing Russian architects (Pozdneev, 1914). This policy resulted in the suspension of Lamaist canonical regulations governing monastery construction and in Kalmyk temples resembling Russian Orthodox churches. For example, the Khoshotovsky Khurul is modeled after the Kazan Cathedral in St. Petersburg, Russia.

Other policies the Tsarist government implemented sought to gradually weaken the influence of the lamas. For instance, the government severely limited Kalmyk contact with Tibet. In addition, the Tsar began appointing the Šajin Lama (title of the Supreme Lama of the Kalmyks). Further, the economic crises that resulted from settler encroachment forced many monasteries and temples to close and lamas to adopt a secularized lifestyle. The success of this policy is borne out by the decrease in the number of Kalmyk monastaries in the Volga region during the 19th century (Loewenthal, 1952 citing Riasanovsky, 1929).

Table – Number of Kalmyk Monasteries in the Volga Region
Year	Number
early 19th century	200
1834	76
1847	67
before 1895	62
before 1923	60+

Like the Tsarist government, the Communist regime was aware of the influence the Kalmyk clergy held over the general population. In the 1920s and the 1930s, the Soviet government implemented policies to eliminate religion through control and suppression. Towards that end, Kalmyk khuruls (temples) and monasteries were destroyed and property confiscated; the clergy and many believers were harassed, killed, or sent to labor camps; religious artifacts and books were destroyed; and young men were prohibited from religious training.

By 1940 all Kalmyk Buddhist temples were either closed or destroyed and the clergy systematically oppressed. Dr. Loewenthal writes that the policies were so thoroughly enforced the Kalmyk clergy and Buddhism were not mentioned in the work by B. Dzhimbinov, "Sovetskaia Kalmykiia," published in 1940. In 1944, the Soviet government exiled all Kalmyks not fighting in the Soviet army to Central Asia and Siberia, accusing them of collaborating with the German Army. Upon rehabilitation in 1957, the Kalmyks were permitted to return home from exile, but all attempts by them to restore their religion and to build a temple failed.

By the 1980s, the Soviet campaign against religion was so successful that a majority of the Kalmyks had never received any formal spiritual guidance. By the late 1980s, however, the Soviet government reversed course and implemented policies favoring the liberalization of religion. As a result, the first Buddhist community was organized in 1988. By 1995, there were 21 Buddhist temples, 17 places of worship for various Christian denominations, and 1 mosque in the Republic of Kalmykia (Grin, 2000:7).

On December 27, 2005 a new khurul opened in Elista, the capital of the Republic of Kalmykia. The khurul was named the Golden Temple. It is the largest Buddhist temple in Europe. The government of the Republic of Kalmykia sought to build a magnificent temple of a monumental scale in hopes of creating an international learning center for Buddhist scholars and students from all over the world. More significantly, the temple is a monument to the Kalmyk people who died in exile between 1944 and 1957.[17]

Language

According to Robert G. Gordon, Jr., editor of the Ethnologue: Languages of the World, the Kalmyk-Oirat language belongs to the eastern branch of the Mongolian language division. Gordon further classifies Kalmyk-Oirat under the Oirat-Khalkha group, since he contends that Kalmyk-Oirat is related to Khalkha Mongolian – the national language of Mongolia. [18].

Other linguists, such as Nicholas N. Poppe, have classified the Kalmyk-Oirat language group as belonging to the western branch of the Mongolian language division, since the language group developed separately and is distinct. Moreover, Poppe contends that, although there is little phonetic and morphological difference, Kalmyk and Oirat are two distinct languages. The major distinction is in their lexicons. The Kalmyk language, for example, has adopted many words of Russian and Tatar origin. Consequently, mainly on lexiconal grounds, Kalmyk is classified as a distinct language (Poppe 1970).

By population, the major dialects of Kalmyk are Torghut, Derbet and Buzava (Bormanshinov 1990). Minor dialects include Khoshot and Olöt. The Kalmyk dialects vary somewhat, but the differences are insignificant. Generally, the Russian Language less influenced the dialects of the pastoral nomadic Kalmyk tribes of the Volga region.

In contrast, the Derbets (and later on, Torghuts) who migrated from the Volga region to the Sal’sk District of the Don region took the name Buzava (or Don Kalmyks). The Buzava dialect developed from their close interaction with Russians. In 1798 the Tsarist government recognized the Buzava as Don Cossacks, both militarily and administratively. As a result of their integration into the Don Host, the Buzava dialect incorporated many words of Russian origin. (Anon. 1914: 653-660)

During World War II, all Kalmyks not fighting in the Soviet Army were forcibly exiled to Siberia and Central Asia, where they were dispersed and not permitted to speak the Kalmyk language in public places. As a result, the Kalmyk language was not formally taught to the younger generation of Kalmyks.

Upon return from exile in 1957, the Kalmyks spoke and published primarily in Russian. Consequently, the younger generation of Kalmyks primarily speak Russian and not their own native language. This is a subject of popular concern. In recent years, attempts have been made by the Kalmyk government to revive the Kalmyk language. As such, some laws have been passed regarding the usage of Kalmyk on shop signs; for example, on entrance doors, the words 'Entrance' and 'Push-Pull' appear in Kalmyk.

The attempt to re-establish the Kalmyk language has suffered setbacks, however. Recently, the Russian Broadcasting Corporation cut broadcast time allocated to Kalmyk language programs on radio and television, choosing instead to purchase pre-produced programs, such as English language productions. This measure was undertaken to reduce production costs.

Writing System

In the 17th century, Zaya Pandita, a Lamist monk belonging to the Khoshot tribe, devised a script called Todo Bichig (clear script). The script, which is based on the classical vertical Mongol script, phonetically captured the Oirat language. In the later part of the 19th and early part of the 20th centuries, todo bichig fell into disuse until the Kalmyks abandoned it in 1923 and introduced the Russian Cyrillic alphabet. But soon afterwards, around 1930, Kalmyk language scholars introduced a modified Latin alphabet, which did not last long.

History

Period of Open Conflict

The Dörben Oirat was a political entity formed by the four major Oirat tribes. They re-established their traditional pastoral nomadic lifestyle sometime during the end of the Yuan Dynasty. The Oirats formed this alliance to defend themselves against the Eastern Mongols and also to pursue the greater objective of reunifying Mongolia under their helm.

During its existence, the alliance was decentralized, informal and unstable. For instance, the Dörben Oirat did not have a central location from which it was governed, and it was not governed by a central figure for most of its existence. Further, the four Oirats did not establish a single military or even a unified monastic system. Lastly, it was not until 1640 that the Oirats adopted uniform customary laws.

As pastoral nomadists, the Oirats were organized at the tribal level where each tribe was ruled by a noyon (prince) who also functioned as the Chief Tayishi (Chieftain). The Chief Tayishi governed with the support of lessor noyons who were also called Tayisihi. These minor noyons controlled divisions of the tribe (ulus) and were politically and economically independent of the Chief Tayishi. The Chief Tayishi sought to influence and, in some cases, dominate the Chief Tayishis of the other tribes, causing inter-tribal rivalry, dissension and periodic skirmishes.

Under the leadership of Esen, Chief Tayishi of the Olöt tribe, the Dörben Oirat unified Mongolia for a short period. After Esen's death in 1455, the political union of the Dörben Oirat dissolved quickly, resulting in two decades of Oirat-Eastern Mongol conflict. The deadlock ended during the reign of Dayan Khan, a five-year old boy in whose name the loyal Eastern Mongol forces rallied. Dayan Khan took advantage of Oirat disunity and weakness and expelled them from eastern Mongolia. In doing so, he regained control of the Mongol homeland and restored the hegemony of the Eastern Mongols.

After the death of Dayan in 1543, the Oirats and the Eastern Mongols resumed their conflict. The Oirat forces thrust eastward, but Dayan's youngest son, Geresandza, was given command of the Eastern Mongol forces and drove the Oirats to Ubsa Nor in northwest Mongolia. In 1552, after the Oirats once again challanged the Eastern Mongols, Altan Khan swept up from Inner Mongolia with Tümed and Ordos cavalry units, pushing elements of various Oirat tribes from Karakorum to the Kobdo region in northwest Mongolia, reuniting most of Mongolia in the process. (Grousset, 1970:510).

The Oirats would later regroup south of the Altai Mountains in Dzungaria. But Geresandza's grandson, Sholui Ubashi Khong Tayiji, pushed the Oirats further northwest, along the steppes of the Ob and Irtysh Rivers. Afterwards, he established a Khalkha Khanate under the name, Altan Khan, in the Oirat heartland of Dzungaria.

In spite of the setbacks, the Oirats would continue their campaigns against the Altan Khanate, trying to unseat Sholui Ubashi Khong Tayiji from Dzungaria. The continuous, back-and-forth nature of the struggle, which generally defined this period, is captured in the Oirat epic song "The Rout of Mongolian Sholui Ubashi Khong Tayiji," recounting the Oirat victory over the First Khan of the Altan Khanate in 1587.

Resurgence of Oirat Power

At the beginning of the 17th century, the First Altan Khan drove the Oirats westward to present-day eastern Kazakhstan. The Torghuts became the westernmost Oirat tribe, encamped in the Tarabagatai region and along the northern stretches of the Irtysh, Ishim and Tobol Rivers. Further west, the Kazakhs – a Turco-Mongol Muslim people – prevented the Torghuts from sending its trading caravans to the Muslim towns and villages located along the Syr Darya river. As a result, the Torghuts established a trading relationship with the newly established outposts of the Tsarist government whose expansion into and exploration of Siberia was motivated primarily by the desire to profit from trade with Asia.

The Khoshots, by contrast, were the easternmost Oirat tribe, encamped near the Lake Zaisan area and the Semipalatinsk region along the lower portions of the Irtysh river where they built several steppe monasteries. The Khoshots were adjacent to the Eastern Mongol khanates of Altan Khan and Dzasagtu Khan. Both Khanates prevented the Khoshots and the other Oirat tribes from trading with Chinese border towns. The Khoshots were ruled by Boibeghus Khan and Gushi Khan who were the first of the Oirat leaders to convert to the Gelugpa sect.

Locked in between both tribes were the Olöts, Derbets and Khoits (collectively "Dzungars"), who were slowly rebuilding the base of power they enjoyed under the Dörben Oirat. The Olöts were the dominant Oirat tribe of that era. Their chieftain, Khara Kula attempted to follow Esen Khan in unifying the Oirat tribes to challenge the Eastern Mongols and their Manchu patrons for domination and control over Mongolia.

Under the dynamic leadership of Khara Kula, the Dzungars stopped the expansion of the First Altan Khan and began planning the resurrection of the Dörben Oirat under the Dzungar banner. In furtherance of such plans, Khara Kula designed and built a capital city called "Kubak-sari," on the Imil river near the modern city of Chuguchak. During his attempt to build a nation, Khara Kula encouraged diplomacy, commerce and farming. He also sought to acquire modern weaponry and build small industry, such as metal works, to supply his military.

The attempted unification of the Oirats caused dissension among the tribes and their Chief Tayishis who were independent minded but also highly regarded leaders themselves. This dissension reputedly caused Kho Orlok to move the Torghut tribe and elements of the Derbet tribe westward to the Volga region where his descendants formed the Kalmyk Khanate. In the east, Gushi Khan took part of the Khoshot tribe to the Tsaidam and Koko Nor regions in the Tibetan plateau where he formed the Khoshot Khanate to protect Tibet and the Gelugpa sect from both internal and external enemies. Khara Kula and his descendants, by contrast, formed the Dzungar Empire to fight the Eastern Mongols and their Manchu patrons for domination and control of Mongolia.

The Torghut Migration

In 1618, the Torghuts and a small contingent of Derbets chose to migrate from the upper Irtysh river region to the grazing pastures of the lower Volga River region, located south of Saratov and north of the Caspian Sea, on both banks of the Volga Rver. The Torghuts were led by their Tayishi, Kho Orluk. They were the largest Oirat tribe to migrate, bringing along nearly the entire tribe. The second largest Oirat tribe was the Derbets under their Tayishi, Dalai Batur. Together they moved west through southern Siberia and the southern Urals, bypassing a more direct route that would have taken them through the heart of the territory of their enemy, the Kazakhs. En route, they raided Russian settlements and Kazakh and Bashkir encampments.

Many theories have been advanced to explain the reasons for the migration. One generally accepted theory is that there may have been discontent among the Oirat tribes, which arose from the attempt by Khara Khula, Tayishi of the Dzungars, to centralize political and military control over the tribes under his leadership. Some scholars, however, believe that the Torghuts simply sought uncontested pastures as their territory was being increasingly encroached upon by the Russians from the north, the Kazakhs from the south and the Dzungars from the east. The encroachments resulted in overcrowding of people and livestock, thereby severly diminshed the food supply. Lastly, a third theory suggests that the Torghuts grew weary of the militant struggle between the Oirats and the Altan Khanate.

The Kalmyk Khanate

Period of Self Rule

File:Map calmoucs.gif

This map fragment shows part of the Kalmyk Khanate, 1706. (Map Collection of the Library of Congress: "Carte de Tartarie" of Guillaume de L'Isle (1675-1726))[3]

Upon arrival to the lower Volga region in 1630, the Oirats encamped on land that was once part of the Astrakhan Khanate, but was now claimed by the Tsarist government. The region was mostly uninhabited, from south of Saratov to the Russian garrison at Astrakhan and on both the east and the west banks of the Volga River. The Tsarist government was not ready to colonize the area and was in no position to prevent the Oirats from encamping in the region.

The Oirats quickly consolidated their position by expelling the majority of the native inhabitants, the Nogai Horde. Large groups of Nogais fled eastward to the northern Caucasian plain and to the Crimean Khanate, territories then under Ottoman Turkish rule. Smaller groups of Nogais sought the protection of the Russian garrison at Astrakhan. The remaining nomadic tribes became vassals of the Oirats.

At first, an uneasy relationship existed between the Russians and the Oirats. Mutual raiding by the Oirats of Russian settlements and by the Cossacks and the Bashkirs (Muslim vassals of the Russians) of Oirat encampments was commonplace. In addition, numerous oaths and treaties were signed to ensure Oirat loyalty and military assistance. In reality, such allegiance by the Oirats was nominal.

Although the Oirats were subjects of the Tsar, they governed themselves pursuant to a document known as the Great Code of the Nomads (Iki Tsaadzhin Bichig). The Code was promulgated in 1640 by them, their brethren in Dzungaria and some of the Eastern Mongols who all gathered near the Tarbagatai Mountains in Dzungaria to resolve their differences and to unite under the banner of the Gelugpa sect. Although the goal of unification was not met, the summit leaders did ratify the Code, which regulated all aspects of nomadic life.

In securing their position, the Oirats became a borderland power, often allying themselves with the Tsarist government in protecting the southeastern and southcentral borders of Russia from its enemies in the Muslim world. This alliance is significant at a time when Russia devoted considerable time and manpower fighting wars against European powers.

Fred Adelman described this era as the Frontier Period, lasting from the advent of the Torghut under Kho Orluk in 1630 to the end of the great khanate of Kho Orluk’s descendant, Ayuka Khan, in 1724, a phase accompanied by little discernible acculturative change (Adelman, 1960:14-15):

There were few sustained interrelations between Kalmyks and Russians in the frontier period. Routine contacts probably consisted in the main of seasonal commodity exchanges of Kalmyk livestock and the products thereof for such nomad necessities as brick tea, grain, textiles and metal articles, at Astrakhan, Tsaritsyn and Saratov. This was the kind of exchange relationship between nomads and urban craftsmen and traders in which the Kalmyks traditionally engaged. Political contacts consisted of a series of treaty arrangements for the nominal allegiance of the Kalmyk Khans to Russia, and the cessation of mutual raiding by Kalmyks on the one hand and Cossacks and Bashkirs on the other. A few Kalmyk nobles became russified and nominally Christian who went to Moscow in hope of securing Russian help for their political ambitions on the Kalmyk steppe. Russian subsidies to Kalmyk nobles, however, became an effective means of political control only later. Yet gradually the Kalmyk princes came to require Russian support and to abide in Russian policy.

After the death of Ayuka Khan in 1724, the political situation among the Oirats became unstable as various factions sought to be recognized as Khan, while the Tsarist government gradually increased its interference in Kalmyk affairs.

Gradual Consolidation of Russian Control

References

Anonymous. Donskaia Oblast, Donskoi Pervyi Okrug, Donskoi Vtoroi Okrug (translation: The Don Region, First Don District, Second Don District), Novyi Entsliklopedicheskii Solvar, XVI (1914).

Bormanshinov, Arash. The Kalmyks: Their Ethnic, Historical, Religious, and Cultural Background, Kalmyk American Cultural Association, Occassional Papers Number One, 1990.

Bretschneider, E.V. Medieval Researches from Eastern Asiatic Sources, 2 vols. (London: Kegan Paul, Trench, Trübner, 1910).

Dzhimbinov, B. Sovetskaia Kalmykiia, Moscow, 1940.

Grin, François. Kalmykia: From Oblivion to Assertion, European Center or Minority Issues, ECMI Working Paper #10, 2000.

Grousset, René. The Empire of the Steppes: a History of Central Asia, Rutgers University Press, 1970.

Khodarkovsky, Michael. Where Two Worlds Met: The Russian State and the Kalmyk Nomads 1600-1771, Cornell University Press, 1992.

Loewenthal, Rudolf. THE KALMUKS AND OF THE KALMUK ASSR: A Case in the Treatment of Minorities in the Soviet Union, External Research Paper No. 101, Offiice of Intelligence Reseach, Department of State, September 5, 1952.

Pelliot, Paul. Notes sur le Turkestan, T'oung Pao, XXVII (1930).

Poppe, Nicholas N. The Mongolian Language Handbook, Center for Applied Linguistics, 1970.

Pozdneev, A.M. Kalmytskoe Verouchenie, Entsiklopedicheskii Slovar Brokgauz-Efrona, XIV, St. Petersburg, 1914.

Riasanovsky, V.A. Customary Law of the Mongol Tribes (Mongols, Buriats, Kalmucks), Harbin, 1929