The Buryats were formed from various ethnic components ofMongolic,Turkic,Tungusic andSamoyedic origin. The earliest inhabitants of theBaikal region were presumably Tungusic and Samoyedic tribes.[13] It is believed that the ethnogenesis of the Buryats involved such tribes as theBayirku and theKurykans , who were part of the tribal union of theTiele. At the same time, with regard to the Bayyrku and the Kurykans, alongside the Turkic version there are also hypotheses suggesting that they represented Mongolic elements within the Tiele confederation.[14][15] The hypothesis of the Turkic origin of the Bayirku is shared by a number of researchers, such as N. A. Aristov, É. Chavannes, A. N. Bernshtam, B. R. Zoriktuev.[16] The version of the Ancient Mongolic origin of the Bayegu/Bayïrku was first put forward in detail by G. N. Rumyantsev.[17] The Mongolic hypothesis of the origin of the Bayegu/Bayïrku was supported by scholars Ts. B. Tsydendambaev,[18] A. Ochir, P. B. Konovalov, S. B. Miyagasheva,[19] G. Tubshinima.[20] The Kurykans were regarded as Turkic-speaking by P. Meliorsky, A. P. Okladnikov, S. E. Malov, S. A. Tokarev, B. O. Dolgikh.[16] A Mongolic affiliation of the Kurykans was proposed by V. V. Bartold, P. Pelliot, L. Hambis, Yu. D. Talko-Gryntsevich, V. L. Kotwicz, A. N. Bernshtam,[21] G. N. Rumyantsev,[22] B. B. Dashibalov.[23]
The name "Buriyad" is mentioned as one of the forest people for the first time inThe Secret History of the Mongols (possibly 1240).[24] It saysJochi, the eldest son ofGenghis Khan, marched north to subjugate the Buryats in 1207.[25] the Buryats lived along theAngara River and its tributaries at this time. Meanwhile, their component,Barga, appeared both west of Baikal and in northern Buryatia'sBarguzin valley. Linked also to the Bargas were theKhori-Tumed [ru] along theArig River in easternKhövsgöl Province and theAngara.[26] ATumad rebellion broke out in 1217, when Genghis Khan allowed his viceroy to seize 30 Tumad maidens. Genghis Khan's commanderDorbei the Fierce of theDörbeds smashed them in response. The Buryats joined theOirats challenging the imperial rule of theEastern Mongols during theNorthern Yuan period in the late 14th century.[27]
Historically, the territories around Lake Baikal belonged toMongolia, Buryats were subject toTüsheet Khan andSetsen Khan ofKhalkha Mongolia. When the Russians expanded intoTransbaikalia (eastern Siberia) in 1609, theCossacks found only a small core of tribal groups speaking a Mongol dialect called Buryat and paying tribute to theKhalkha.[28] However, they were powerful enough to compel theKet andSamoyed peoples on theKan and theEvenks on the lowerAngara to pay tribute. According to Bowles, the ancestors of most modern Buryats were speaking a variety ofTurkic-Tungusic dialects at that time.[29] However, according to the Russian researcher Nanzatov, the Tungusic and Turkic groups then lived on the outskirts of the Buryat area. They were small fragments assimilated by the Buryat population.[30] In addition to genuine Buryat-Mongol tribes (Bulagad,Khori,Ekhired,Khongoodor) that merged with the Buryats, the Buryats also assimilated other groups, including someOirats, theKhalkha, Tungus (Evenks) and others. TheKhori-Barga had migrated out of theBarguzin eastward to the lands between theGreater Khingan and theArgun. Around 1594, most of them fled back to theAga andNerchinsk in order to escape subjection by theDaurs.
The Russians reached Lake Baikal in 1643 but the Buryats resisted them and their forces. The Buryats were defeated, though they attempted to revolt a few times. These revolts were suppressed.[5] The territory and people were formally annexed to the Russian state by treaties in 1689 and 1727, when the territories on both the sides ofLake Baikal were separated fromMongolia.
Consolidation of modern Buryat tribes and groups took place under the conditions of theRussian state. From the middle of the 17th century to the beginning of the 20th century, the Buryat population increased from 77,000[31] (27,700[32]–60,000[33]) to 300,000. Another estimate of the rapid growth in people referring to themselves as Buryat is based on the clan list names paying tribute in the form of asable-skin tax. This indicates a population of about 77,000 in 1640 rising to 157,000 in 1823 and more than a million by 1950.[34]
The historical roots of the Buryat culture are related to the Mongolic peoples. After Buryatia was incorporated into Russia, it was exposed to two traditions –Buddhism andOrthodox Christianity. Buryats west ofLake Baikal andOlkhon (Irkut Buryats), are more "Russified", and they soon abandonednomadism for agriculture, whereas the eastern (Transbaikal) Buryats are closer to the Khalkha, may live inyurts and are mostly Buddhists. In 1741, theTibetan branch of Buddhism was recognized as one of the official religions in Russia, and the first Buryatdatsan (Buddhist monastery) was built.
The second half of the 19th century and the beginning of the 20th century was a time of growth for the Buryat Buddhist religion (48 datsans in Buryatia in 1914). Buddhism became an important factor in the cultural development of Buryatia. Because of their skills in horsemanship and mounted combat, many were enlisted into theAmur Cossacks host. During theRussian Civil War most of the Buryats sided with theWhite forces ofBaron Ungern-Sternberg andAtaman Semenov. They formed a sizable portion of Ungern's forces and often received favorable treatment when compared with other ethnic groups in the Baron's army. After the Revolution, most of thelamas were loyal to Soviet power. In 1925, a battle against religion and clergy in Buryatia began. Datsans were gradually closed down and the activity of the clergy was curtailed. Consequently, in the late 1930s the Buddhist clergy ceased to exist and thousands of cultural treasures were destroyed. Attempts to revive Buddhism started duringWorld War II, and it was officially re-established in 1946. A revival of Buddhism has taken place since the late 1980s as an important factor in the national consolidation.
In the 1930s, Buryat-Mongolia was one of the sites of Soviet studies aimed to disproveNazi race theories. Among other things, Soviet physicians studied the "endurance and fatigue levels" of Russian, Buryat-Mongol, and Russian-Buryat-Mongol workers to prove that all three groups were equally able.[35]
In 1958, the name "Mongol" was removed from the name of the republic (Buryat ASSR). Also around 1958, theMongolian script was banned and replaced byCyrillic.[5] BASSR declared its sovereignty in 1990 and adopted the nameRepublic of Buryatia in 1992. The constitution of the Republic was adopted by thePeople's Khural in 1994, and a bilateral treaty with theRussian Federation was signed in 1995.
In the context of theRussian invasion of Ukraine since 2022, the Buryats have been reported as one of Russia's ethnic minority groups suffering from a disproportionally large casualty rate among Russian forces, reinforcing the processes of assimilation and Russification.[38][39][40][41] Ethnic Buryats often enlist in the army because of financial reasons.[40][42]
Settlement of Buryats in the Siberian Federal District (2010 census)
The Buryat national tradition is ecological by origin in that the religious and mythological ideas of the Buryat people have been based on a theology of nature. The environment has traditionally been deeply respected by Buryats due to the nomadic way of life and religious culture. The harsh climatic conditions of the region have in turn created a fragile balance between humans, society and the environment itself. This has led to a delicate approach to nature, oriented not towards its conquest but rather towards a harmonious interaction and equal partnership with it. A synthesis ofBuddhism and traditional beliefs that formed a system of ecological traditions has thus constituted a major attribute of Buryat eco-culture.[43]
Prior to the arrival of the Russians, Buryats lived in semi-nomadic groups scattered across thesteppes. Kinship was immensely important in Buryat society, both in spiritual and social terms. All Buryats traced their lineage to a single mythical individual, with the particular ancestor varying based upon geographical region.[7] Kinship also determined proximity, as neighbours were nearly always related.[7] Groups of relatives that inhabited the same grazing land organized themselves into clans based on genealogy. While coalitions between clans did occur, they were infrequent and often relied on looser interpretations of kinship and relations.[7]
Marriage was arranged by the family, at times occurring as early as one to two years old.[44] A unique aspect of traditional Buryat marriage was thekalym, an exchange that combined bothbride wealth and adowry.[44]Kalym involved a husband exchanging an agreed number of head of cattle for his bride, while the bride's family would provide dowry in the form of a yurt and other essential household goods.[44] If a husband did not have enough cattle, a period ofbride service would be arranged. Polygamy was permitted, however only men of extreme wealth could afford the price of multiple wives. Marriage ceremonies involved rituals such as the bride stoking the fire in the grooms tent with three pieces of fat, and sprinkling fat upon the clothing of the groom's father.[7]
The arrival of the Russians saw drastic changes to the waykalym system worked. Money became a significant part of the exchange. Over time, the price of a bride significantly increased to the point where "in the 1890s, bride price involved '400 to 600 rubles' in addition to 86–107 head of livestock, when 70 years earlier only the wealthiest Western Buryats gave 100 heads (of cattle)."[45] As the situation worsened, many men engaged in multi-year work contracts with wealthy herd-owners under the promise their employer would aid them in gaining a wife.[44] Later on, thekalym system fell out of favour, and was replaced by marriages arrangements based upon courtship and romantic feelings.
Religion today in the Republic of Buryatia is primarily divided between Russian Orthodoxy, Buddhism, and irreligious.[46] Shamanism has undergone a revival in rural areas, however it is still small. Those involved practise eitherYellow shamanism,Black shamanism, or a mixture of the two.[47] Similarly, Buddhism has seen a revival among the Buryats. Construction of monasteries, training of monks, and the increasing piety of the Buryats has seen growth.[48]
Buryats traditionally practisedshamanism, also calledTengrism, with a focus on worship of nature. A core concept of Buryat shamanism is the "triple division" of the physical and spiritual world.[8][7] There are three divisions within the spirit world: thetengeri, thebōxoldoy, and lower spirits.[7] These spirits are the supreme rulers of mankind, the spirits of commoners, and the spirits of slaves respectively. In parallel to this is the concept that man is divided into three parts: the body (beye), the "breath and life" of a man, and the soul.[7] The soul is further divided into three parts: first, second, and third. The first soul is contained within the entirety of the physical skeleton, and that damage to it damages the soul. Rituals involving the sacrifice of animals involve great care not to damage the bones, lest the deity receiving the offering reject it.[7] The second soul is believed to have the power to leave the body, transform into other beings, and is stored in the organs. The third soul is similar to the second, differing only in that its passing marks the end of one's life.[7]
The number three and multiples of it are deeply sacred to the Buryat. Examples of thisnumerology include three major yearly sacrifices, shamans prolonging the lives of the sick by three or nine years, the total number oftengeri being 99, and countless other examples.
Shamans are divided into two classes: "great" shamans ofArctic regions and "little" shamans from thetaiga. Shamans often are associated with nervous disorders, and in some cases are prone to seizure.[7] Shamans can also be divided into"White" shamans that summon good spirits and "Black" shamans that summon malicious ones. Yellow shamanism refers to shamanistic practices that have been heavily influenced by Buddhism. Shamans exist to heal, especially in regards to psychological illnesses.[49] Buryat shamanism is not necessarily hereditary, and other members of the kinship-group can receive the calling (however, shamans do keep records of their lineage, and a descendant is preferred).[7] Shamans could both control and be controlled by spirits.
There are variations in belief between different traditional groups, so there is no consensus on beliefs and practices. For example, Western Buryats along theKuda river believe in reincarnation of the third soul, likely a result of their exposure to Buddhism.
A majority of the Buryats are followers ofBuddhism.[5][6] The Buryats converted toTibetan Buddhism in the early eighteenth century under the influence of Tibetan and Mongolianmissionaries.[5][6]
A small minority of Buryats are converts toChristianity. The earliestOrthodox mission was established inIrkutsk in 1731. Some Buryats converted to Christianity for material incentives while others were forcefully converted.[5] Despite its presence in the area, Christianity is not perceived as a "Buryat" religion.[48]
Traditionally, the Buryats were semi-nomadicpastoralists. Buryat nomads tendedherds ofcattle,sheep,goats, andcamels.[7] Buryats also relied greatly on local resources to supplement their diets. Following colonization by Russia, pastoralism was gradually replaced by agriculture. The Buryat of today are largely agrarian but most in rural areas still focus on raisinglivestock as their main way of surviving.
The Buryats located in Siberia are still largely focused on raising livestock due to the shortness of the growing season. They focus on the raising of dairy cattle and the growing of berries to sustain most of their diet. There are also some communities that farm various types of trees and cash crops such as wheat and rye.[50] On the slopes of theSayan andAltai Mountains, there are communities whose way of life is breedingreindeer.[7]
Mongolian Buryats are farmers as well but are typically semi-settled. They build sheds and fences to keep livestock contained and use hay as their main source of food for the livestock.[51] However, the Buryats located in Buryatia are more focused on the agriculture aspect of farming and not the livestock raising aspect.
Buryat healing practices incorporates folk shamanic traditions and Tibeto-Mongolian medicine. Before the adoption of Buddhism, the Buryats relied on shamanic rituals to stop or cure pain and illness which was said to be caused by evil spirits. With the conversion to Tibetan Buddhism, Buryats incorporatedTibetan medical practices to their healing practices. Medical schools were soon established and Buryats studying in these schools learned about medical and prescription techniques. Training in treatment and diagnostics was also given in these schools. Buryats soon contributed to expanding the Tibeto-Mongolian medical literature.[52]
Traditional Buryat medicine emphasises the use of mineral and thermal springs for healing. A balanced diet (of meat,offal, plants and herbs) and proper nutrition were recommended to cure illness. The use of herbs for medical purposes was minimal because of the lack of vegetation in thesemi-deserts anddry steppes. However, Buryat healers were considered skilled in healing wounds, treating head trauma, midwifery andbone-setting. In the modern age, some practices derived from Buryatfolk medicine have been incorporated into contemporary settings.[52]
Buuz, a steamed meat dumpling, is probably the most iconic dish ofBuryat cuisine
Buryat cuisine is very similar toMongolian cuisine and share many dishes likebuuz andkhuushuur. Dairy products are an important part of the cuisine, and traditional dishes are often hearty and simple. Most main courses are usually meat based, but fish likeomul is common especially aroundLake Baikal.
The Buryats have a diverse pool ofmitochondrial DNA, with about 83.7% (247/295) belonging to haplogroups ofEastern Eurasian origin or affinity and about 16.3% (48/295) belonging to haplogroups ofWestern Eurasian origin or affinity. The most common Eastern Eurasian mtDNA haplogroups among present-day Buryats areD4 (approximately 29% of the total Buryat population),C (approximately 16.6%), andG2a (approximately 11%). The most common Western Eurasian mtDNA haplogroups among the Buryats areH (approximately 6.8%) andU (approximately 5.4%).[53]
Another mtDNA study of Buryats shows they have 24% (6/25) of West Eurasian maternal lineages.[54]
Lell et al. (2002) tested a sample of thirteen Buryat males collected in Kushun village,Nizhneudinsk District,Irkutsk Region, representing the Buryats of the Sayan-Baikal upland. The Y-chromosomes of these individuals were assigned to the following haplogroups: 6/13 = 46.2% O-M119, 3/13 = 23.1% N-Tat, 2/13 = 15.4% N-DYS7Cdel(xTat), 1/13 = 7.7% C-M48, 1/13 = 7.7% F-M89(xK-M9).[55] This sample entirely lacks C-M407 and instead has a great proportion ofO-M119; thus, it appears very different from published samples of Y-DNA collected from Buryats east of Lake Baikal.
Derenko et al. (2006) tested a sample of 238 Buryat males and found the following Y-DNA haplogroup distribution: 4/238 = 1.7% P*-92R7(xQ-DYS199/M3, R1-M173), 2/238 = 0.8% R1*-M173(xR1a-SRY1532b), 5/238 = 2.1% R1a1-M17, 3/238 = 1.3% N*-LLY22g(xTat), 45/238 = 18.9% N3-Tat, 152/238 = 63.9% C-RPS4Y/M130, 4/238 = 1.7% F*-M89(xG-M201, H-M52, I-M170, J-12f2, K-M9), 1/238 = 0.4% G-M201, 1/238 = 0.4% I-M170, 21/238 = 8.8% K*-M9(xL-M20, N-LLY22g, P-92R7).[56] Boris Malyarchuk, Miroslava Derenko, Galina Denisova,et al. (2010) retested 217 of these 238 Buryats and found that they were 148/217 (68.2%) haplogroup C-RPS4Y711/M130, including 117/217 (53.9%) C3d-M407, 18/217 (8.3%) C3∗-M217(xC3a-M93, C3b-P39, C3c-M77, C3d-M407, C3e-P53.1, C3f-P62), and 13/217 (6.0%) C3c-M77. Fourteen of the 217 Buryats (6.5%) had STR haplotypes belonging to the "star cluster" in C3*, from which it might be inferred that they most likely belonged to C2a1a3-P369/M504.[57]
Karafet et al. (2006) tested a sample of 81 Buryat males and found that they belonged to the following Y-DNA haplogroups: 45/81 = 55.6% C-M217(xM86), 4/81 = 4.9% C-M86, 1/81 = 1.2% G-M201, 1/81 = 1.2% J-12f2, 2/81 = 2.5% N-P43, 23/81 = 28.4% N-M178, 2/81 = 2.5% O-LINE, 3/81 = 3.7% R-M207.[58] Karafetet al. (2018) retested the same sample of Buryat males (minus the G-M201 singleton) and found that they belonged to the following haplogroups: 4/80 = 5.0% C2a1a2a-M86, 5/80 = 6.3% C2a1a3-P369, 40/80 = 50.0% C2b1a1a1a-M407, 1/80 = 1.3% J2a1-P354(xJ2a1a-L27), 2/80 = 2.5% N1a2b1-P63(xP362), 23/80 = 28.8% N1a1a1a1a3a-P89, 2/80 = 2.5% O2a1b-JST002611, 1/80 = 1.3% R2a-M124, 1/80 = 1.3% R1a1a1b1a-Z282, 1/80 = 1.3% R1b1a1b1a1a2-P312(xL21).[59]
Kim et al. (2011) reported the following Y-DNA haplogroup distribution in a sample of "Mongolians (Buryats)":[60] 16/36 = 44.44% C2-M217, 1/36 = 2.78% D1a1a-M15, 1/36 = 2.78% F-M89(xK-M9), 9/36 = 25.00% N-M231, 1/36 = 2.78% O1b2-SRY465(x47z), 1/36 = 2.78% O2a-M324(xO2a1b-JST002611, O2a2-P201), 6/36 = 16.67% O2a2-P201, 1/36 = 2.78% R-M207.[61]
Buryat women
Kharkov et al. (2014) examined blood samples obtained from a total of 297 ethnic Buryats, separated into eight geographical groups according to the location of sample collection: Okinsky district (N = 53) (southwest of the Republic of Buryatia, ethnoterritorial group of Oka Buryats); Dzhida (N = 31) and Kyakhta (N = 27) (south, ethnoterritorial group of Selenga Buryats); the Kizhinga (N = 64) and Eravninsky (N = 30) regions (east, ethnoterritorial group of Khorin Buryats); Kurumkan village (N = 23) (north, ethnoterritorial group of Barguzin Buryats); Ulan-Ude and Khuramsha (30 km west of Ulan-Ude) (N = 26) (ethnoterritorial group of Kudarinsk Buryats); and Aginskoe village (N = 44) (Agin–Buryat Autonomous Region of Chita, Agin Buryats). For the statistical treatment, samples from Ulan-Ude and Khuramsha village were united into one group designated as "Ulan-Ude". The authors found significant differences among eastern Buryats (Khorin Buryats from Kizhinga and Eravninsky districts of Buryatia plus Agin Buryats from Agin-Buryat Okrug of Zabaykalsky Krai), southern and central Buryats (Selenga Buryats from Dzhida and Kyakhta plus Kudarinsk Buryats from Ulan-Ude and Khuramsha), and southwestern and northern Buryats (Oka Buryats from Okinsky district of Buryatia plus Barguzin Buryats from Kurumkan village). Similar to the Buryat samples examined by Malyarchuket al. (2010) and Karafetet al. (2018), the southwestern and northern Buryat samples of Kharkovet al. (2014) exhibited an extremely high frequency of haplogroup C2-M407: 48/76 = 63.2% C3d-M407, 14/76 = 18.4% N1c1-Tat, 4/76 = 5.3% O3a3c*-M134(xM117), 3/76 = 3.9% C3*-M217(xM77, M86, M407), 2/76 = 2.6% C3c-M77/M86, 2/76 = 2.6% O3a3c1-M117, 2/76 = 2.6% R1a1a-M17, 1/76 = 1.3% N1b-P43. In contrast, the eastern Buryat samples of Kharkovet al. (2014) exhibited an extremely high frequency of haplogroup N-Tat: 102/138 = 73.9% N1c1-Tat, 19/138 = 13.8% C3d-M407, 5/138 = 3.6% C3c-M77/M86, 4/138 = 2.9% E, 3/138 = 2.2% C3*-M217(xM77, M86, M407), 2/138 = 1.4% R1a1a-M17, 1/138 = 0.7% O3a*-M324(xM7, M134), 1/138 = 0.7% O3a3c1-M117, 1/138 = 0.7% R2a-M124. The southern and central Buryat samples of Kharkovet al. (2014) exhibited a significant proportion of C3*-M217(xM77, M86, M407), which may be related to Y-DNA subclades that often have been observed among Mongols in Mongolia, while also exhibiting both N-Tat and C-M407 with moderate frequency: 26/84 = 31.0% N1c1-Tat, 19/84 = 22.6% C3d-M407, 16/84 = 19.0% C3*-M217(xM77, M86, M407), 8/84 = 9.5% R1a1a-M17, 7/84 = 8.3% R2a-M124, 4/84 = 4.8% C3c-M77/M86, 4/84 = 4.8% O3a*-M324(xM7, M134).[62]
Haplogroup N-M178 is found mainly among the indigenous peoples of northern Eurasia (e.g.Yakuts,Finns). Among Buryats, haplogroup N-M178 is more common toward the east (cf. 50/64 = 78.2% N1c1 in a sample of Buryat fromKizhinginsky District, 34/44 = 77.3% N1c1 in a sample of Buryat fromAga Buryatia, and 18/30 = 60.0% N1c1 in a sample of Buryat fromYeravninsky District, every one of which regions is located at a substantial distance east of the eastern shore of the southern half of Lake Baikal,versus 6/31 = 19.4% N1c1 in a sample of Buryat fromDzhidinsky District, which is slightly south of the southwestern end of the lake, and 2/23 = 8.7% N1c1 in a sample of Buryat fromKurumkansky District, which is slightly east of the northeastern end of the lake[62]), and it mostly belongs to a subclade (N-F4205) that reaches its maximal frequency among Buryats, but which also has been found in some otherMongolic peoples as well as in Kazakhstan, Uzbekistan, Turkey, Ukraine, and Poland. N-F4205 is estimated to share a common ancestor with N-B202, which has been found in many present-day inhabitants ofChukotka, approximately 4,600 (95% CI 3,700 <-> 5,500) years before present.[63]
A large scale genetic study from 2021 shows that the Buryats, as well as otherMongolic ethnic groups, such asMongols, have nearly exclusively East-Eurasian (East Asian-related) genetic ancestry (≈95% to 98%), which can be largely traced back to Neolithic millet agriculturalists ofNortheast Asia, but alsoPaleo-Siberians, and "Yellow river farmers" from around theYellow River region of NorthernChina. Genetic evidence shows that Northeast Asian like ancestry massively expanded westwards during theBronze Age andIron Age in several waves. Although Buryats are closer to their Mongolic and Tungusic-speaking neighbors, out of the major East Asian ethnic groups, they are genetically closest to theKoreans, followed byNorthern Han,Japanese andSouthern Han, in that order, according to FST genetic distance measurements.[65]
According to the Buryat creation myth, there were 11 Buryat tribes or clans. According to the myth, all 11 tribes are descendants of a man and a mysterious but beautiful creature that turns into a swan during the day and a woman during the night. After the two married, the man asked her to give him her wings so that she would not turn into a swan anymore. However, it is said that after some time the woman asked for her wings back and flew away never to return. Today there are a number of different Buryat tribes, or clans.
^Nimaev, Daba (2000)."Буряты: этногенез и этническая история".DisserCat (in Russian). Ulan-Ude. Retrieved2025-09-01.Имеющиеся данные позволяют говорить о наличии в их составе этнических компонентов монгольского, тюркского, тунгусского, самодийского и, возможно, иного происхождения.
^"Buryats".Great Russian Encyclopedia (in Russian). Retrieved2025-09-01.In Russian: "Время появления монголов в Прибайкалье разные исследователи датируют от 2-го тыс. до н. э. (Г. Н. Румянцев) до 13 в. н. э. (С. А. Токарев). Вероятно, с ними можно связывать баргутов (кит. байегу, тюрк. байырку), известных с 1-го тыс. в Баргузинской котловине." In English: "The time of the Mongols' appearance in the Baikal region is dated by different researchers from as early as the 2nd millennium BC (G. N. Rumyantsev) to as late as the 13th century AD (S. A. Tokarev). They can probably be associated with the Barguts (known in Chinese sources as baigu and in Turkic sources as bayïrqu), known from the 1st millennium in the Barguzin Valley."
^"Kurumchi culture".Great Russian Encyclopedia (in Russian). Retrieved2025-09-01.In Russian: "Носители К. к. соотносятся с народом гулигань кит. источников эпохи Тан; курыканами, упоминаемыми в орхоно-енисейских надписях; кури (фури) арабоязычных авторов; кули кит. хроники династии Юань (жили в округе Ангкола, по-видимому названному по р. Ангара). Судя по всему, это монголоязычный народ хори, участвовавший в этногенезе бурят и части якутов." In English: "The bearers of the Kurumchi culture are identified with the people called Guligan in Chinese sources of the Tang era; with the Kurykans mentioned in the Orkhon–Yenisei inscriptions; with the Kuri (or Furi) of Arabic-speaking authors; and with the Kuli of the Yuan dynasty Chinese chronicle (who lived in the Angkola area, apparently named after the Angara River). By all accounts, this was the Mongolic-speaking people known as the Khori, who took part in the ethnogenesis of the Buryats and partly of the Yakuts."
^P. B. Konovalov, S. B. Miyagasheva (2012)."To the problem of the Bargut's ethnogenesis".Вестник БГУ (in Russian) (8):174–182.In Russian: Версию древнемонгольского происхождения байегу/байырку впервые развернуто выдвинул Г.Н. Румянцев.
^P. B. Konovalov, S. B. Miyagasheva (2012)."To the problem of the Bargut's ethnogenesis".Вестник БГУ (in Russian) (8):174–182.In Russian: Монгольскую гипотезу происхождения байегу/байырку поддержал Ц.Б. Цыдендамбаев, по мнению которого монгольское слово баргу является калькой тюркского слова байырку, и они имеют одинаковый смысл – «грубый, примитивный, стародавний»; к тому же, тюрки имели обыкновение называть инородные им племена путем перевода их самоназваний на тюркский язык, – пишет ученый.
^P. B. Konovalov, S. B. Miyagasheva (2012)."To the problem of the Bargut's ethnogenesis".Вестник БГУ (in Russian) (8):174–182.In Russian: Справедливым представляется точка зрения Очира, который указывает на монгольскую основу байегу, несмотря на то, что данное племенное образование повсеместно включало в себя монгольские, тюркские и тунгусские компоненты.
^P. B. Konovalov, S. B. Miyagasheva (2012)."To the problem of the Bargut's ethnogenesis".Вестник БГУ (in Russian) (8):174–182.In Russian: Монгольскую версию происхождения байегу/байырку выдвигают исследователи Внутренней Монголии. Так, Г. Тубшинима приводит три довода: первый касается территории проживания байегу в VI-VII вв., когда они занимали бассейн оз. Буйр, среднее течение р. Онон и Керулен, и тем самым входили в ареал кочевий монгольских племен под названием шивэй, и занимали земли восточнее тюркоязычных племен. Второй довод заключается в различии между языками теле и байегу, которые упоминаются в «Тан шу», т.е. отличие в языке байегу может свидетельствовать о том, что они разговаривали не на тюркском, а на древнемонгольском, и титул иркин у них является монгольским словом и означает «предводитель, глава». Третий довод исследователь связывает с исключительно разными тотемами – если у тюрков тотемом выступает волк, у баргутов и у бурят тотемным животным считается птица-лебедь.
^P. B. Konovalov, S. B. Miyagasheva (2012)."To the problem of the Bargut's ethnogenesis".Вестник БГУ (in Russian) (8):174–182.In Russian: Тюркоязычными курыкан считали П. Мелиоранский, А.П. Окладников, С.Е. Малов, С.А. Токарев, Б.О. Долгих, а монголоязычными – В.В. Бартольд, П. Пелльо, Л. Амби, Ю.Д. Талько-Грынцевич, В.Л. Котвич и А.Н. Бернштам.
^P. B. Konovalov, S. B. Miyagasheva (2012)."To the problem of the Bargut's ethnogenesis".Вестник БГУ (in Russian) (8):174–182.In Russian: Г.Н. Румянцев выдвинул ряд обоснованных возражений сторонникам тюркизма, доказывая монголоязычие курыкан и баргутов.
^P. B. Konovalov, S. B. Miyagasheva (2012)."To the problem of the Bargut's ethnogenesis".Вестник БГУ (in Russian) (8):174–182.In Russian: Всецело в русле концепции Г.Н. Румянцева исследовал курыканско-курумчинскую проблему Б.Б. Дашибалов. Идею монголоязычия курыкан он дополнил новыми аргументами по этимологии имени курыкан со ссылками на Г.В. Ксенофонтова, В.Л. Серошевского, Э.В. Шавкунова и И.В. Кормушина.
^Erich Haenisch,Die Geheime Geschichte der Mongolen, Leipzig 1948, p. 112
^abAliide Naylor (2023-09-22)."Russia's Bonfire of the Nationalities Fuels Ukraine Conflagration - CEPA". Center for European Policy Analysis. Archived fromthe original on 2023-11-12. Retrieved2023-11-12....greatest burden of..imperial war of expansion has overwhelmingly fallen on the captive peoples...by far the highest proportion came from places like eastern Siberia's Buryatia...Asian ethnicities as Buryats..the risk of dying in this war is several times greater than for ethnic Russians...Russian authorities..used intensive coercion..also using financial and other incentives...Systemic discrimination of the Indigenous people, such as Buryats..also affects their economic mobility...a lot in common between how Ukrainians..and how the identities..indigenous people were devalued..after they had been conquered
^abcdNewyear, Tristra (2009). "'Our Primitive Customs' and 'Lord Kalym': The Evolving Buryat Discourse on Bride Price, 1880–1930".Inner Asia.11 (1):5–22.doi:10.1163/000000009793066596.JSTOR23614933.
^Khangalov, M. (1958).Sobranie sochinenii, torn I & II [Collected Works, vols. 1 & 2]. Ulan-Ude: Buriatskoe knizhnoe izdatel'stvo (Бурятское книжное изд-во). p. 57.OCLC12559746.
^abNorwicka, Ewa; Połeć, Wojciech (2019). "Religious Diversity for the Sake of Ethnic Unity?: Shamanism and Buddhism in Creating Buryat ethnic Identity".Polish Sociological Review (206):237–247.
^Hürelbaatar, A. (2000). "An Introduction to the History and Religion of the Buryat Mongols of Shinehen in China".Inner Asia.2 (1):73–116.doi:10.1163/146481700793647931.JSTOR23615472.
^abKharkov, V. N.; Khamina, K. V.; Medvedeva, O. F.; Simonova, K. V.; Eremina, E. R.; Stepanov, V. A. (February 2014). "Gene pool of Buryats: Clinal variability and territorial subdivision based on data of Y-chromosome markers".Russian Journal of Genetics.50 (2):180–190.doi:10.1134/S1022795413110082.S2CID15595963.
Pierre Simon Pallas, Sammlungen historischer Nachrichten über die mongolischen Volkerschaften (St. Petersburg, 1776–1802).
M.A. Castrén, Versuch einer buriatischen Sprachlehre (1857).
Sir H.H. Howorth, History of the Mongols (1876–1888).
The filmA Pearl in the Forest (МОЙЛХОН) illustrates the heavy price paid by the Buryats in the 1930s during the Stalinist purges.
Murphy, Dervla (2007) "Silverland: A Winter Journey Beyond the Urals", London, John Murray
Natalia Zhukovskaia (Ed.) Buryaty. Moskva: Nauka, 2004 (a classic general description).
Derenko, MV; Malyarchuk, BA; Dambueva, IK; Shaikhaev, GO; Dorzhu, CM; Nimaev, DD; Zakharov, IA (December 2000). "Mitochondrial DNA variation in two South Siberian Aboriginal populations: implications for the genetic history of North Asia".Human Biology.72 (6):945–73.PMID11236866.
Anthology of Buryat folklore, Pushkinskiĭ dom, 2000 (CD)
Vyushkova, Maria. "Sending North Koreans Disguised as Buryats to Ukraine.The Moscow Times, November 14, 2024. — The role of Buryats in the Korean War and the Russian invasion of Ukraine are two episodes of the same story: an Indigenous minority being exploited in imperial wars by an imperial power. — "... in the Ukrainian public discourse [about theRusso-Ukrainian War], "Buryat" became a collective term for any Asian-looking Russian troops, no matter their actual ethnicity."
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