http://orcid.org/0000-0003-0917-5432
E-mail: dampilova_luda@rambler.ru Tel.: +7 (3012) 43-35-51
6 Sakhyanovoi str., Ulan-Ude, 670047, Russian Federation
DSc in Philology, Assistant Professor, Leading Researcher, Institute of Mongolian Studies, Buddhology and Tibetology, Siberian Branch of the Russian Academy of Sciences
Dmitrii A. Nosov
http://orcid.org/0000-0001-7247-1184
E-mail: dnosov@mail.ru Tel.: +7 (812) 315-87-28
18, Dvortsovaya emb., Saint-Petersburg, 191186, Russian Federation
PhD in Philology, Senior Researcher, Institute of Oriental Manuscripts, Russian Academy of Sciences
The article was prepared within the framework of the state Projects No. 121031000259–6: “Ethnocultural identity in the architectonics of folklore and literary texts of the peoples of the Baikal region,” and No. 122012400057–2: “Poetic systems of traditional literature”).
This paper presents a preliminary review of the legacy of Tatyana Kapitovna Alekseeva, a little-known collector of Western Buryat shamanic folklore. She worked in the 1940s on the territory of the modern Osinsky district of the Irkutsk region of the Russian Federation. The circle of her informants was narrow. This allowed the collector to record in detail the repertoire of shamans, as well as to attach a detailed ethnographic description of their rites. The source base for this study is two collections, one at the archive of the Center for Oriental Manuscripts and Xylographs of the Institute of Mongolian Studies, Buddhology and Tibetology of the Siberian Branch of the Russian Academy of Sciences (COMX IMSBT SB RAS, Ulan-Ude) and one from the collection of Mongolian manuscripts of the Institute of Oriental Manuscripts of the Russian Academy of Sciences (St. Petersburg). The authors discovered that one of the storage units of the COMX is an addition to the handwritten monument stored in St. Petersburg. This is a recording of the Western Buryat version of the Central Asian epic about Geser, whose performer was a practicing shaman. It is noteworthy that Alekseeva used the classical old Mongolian script for field recording, although since the 1930s it had not been allowed in Buriatia. The authors suggest the collectors of the Buryat folklore of the mid‑20th century tried to store the materials they recorded in different archives of the country to ensure its survival. Their analysis of Alekseeva’s materials stored in Ulan-Ude also indicates that a significant part of the shamanic invocations of mysterious origin, published by B. Rinchen in 1961 in Wiesbaden, had been written down by Alekseeva in the 1940s in the Osinsky district of the Irkutsk region from the shaman M. A. Shobonov.
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