Kalmyk traditional medicine: a historical and cultural analysis

The article discusses the features of traditional Kalmyk medicine. The relevance of the research topic matches the growing interest in traditional medicine, and in the spiritual heritage of the Buddhist East. Kalmyk folk medicine is known to have its historical roots going back to the ancient traditions of the nomads of Central Asia. The ancestors of the Kalmyks, the Oirats, had centuries-old traditions of traditional nomadic medicine. In the 17 century, Tibetan medicine, alongside with Buddhist culture, began to reach the Kalmyks. The famous figure of Oriental Enlightenment, Zaya-pandita Namka Jamtso (1599–1662), translated from Tibetan into Oirat language the medical treatise “Gyushi”, which is considered the main source of Tibetan medicine. However, the mass spread of Tibetan medicine over the territory of Kalmykia began only in the 18th century, along with the opening of the first medical khurul. As a result, Kalmyk traditional medicine moved towards a kind of synthesis of Kalmyk folk medicine, on the one hand, and of Tibetan medicine, on the other. Kalmyk doctors (Emchi) were familiar with both traditions and used them in their medical practice. They could diagnose and treat a fairly considerable number of types of diseases. At the same time, phytotherapy was the most common form of treatment. An important place was occupied by various natural minerals. During the treatment of the patient, fermented milk products (koumiss and chigyan) and a therapeutic diet were widely used. Non-drug treatment included bone-cutting, massage, gymnastics, hydrotherapy, acupuncture, bloodletting, and cauterization. The tragic events of the first half of the twentieth century, including Russian Civil War and World War II, repressions against the clergy and the deportation of Kalmyks led to the decline of traditional Kalmyk medicine. Currently, in Kalmykia, as well as in other regions of Russia, centers of Tibetan medicine are being opened. It is thus especially important to develop a state policy and put in place control mechanisms to control the revival and practice of traditional medicine in Kalmykia, as well as to set up an information database of resource in traditional medicine, including its intellectual and natural resources, to conduct research and integrate traditional medicine into the public healthcare

Статус женщины в буддийской традиции калмыков и бурят: история и современное состояние

The article deals with the problem of the woman’ status in the history of Buddhism of the Mongol-speaking peoples of Russia, such as the Kalmyks and the Buryats. Special attention is paid to the female clergy issue in the religious history of these indigenous groups. The authors note that with the spread of Buddhism, women in Buryatia and Kalmykia acquired a higher social and religious status, which is enshrined in legal documents. At the same time, in the traditional Kalmyk and Buryat society a woman was generally excluded from active social life and could not make a career in the religious sphere. In the 20th century, the position of Kalmyk and Buryat women in the society underwent significant societal changes. The Soviet state sought to involve the women of Kalmykia and Buryatia into building a new society, actively fighting against the Buddhist religion and conducting the nation-wide atheistic propaganda. All these contributed to the significant decrease in the religiosity of the population in these regions, including its female part. Today, the position of women in the religious life of Kalmykia and Buryatia is characterized as ambivalent. On one hand, in traditional Buddhist organizations women can only occupy the positions of worshipers, secular employees, or perform certain religious duties during rites. On the other hand, the women’s role in the laity is more significant. They take an active part in the life of Buddhist communities and organizations, study Buddhist philosophy and medicine. Buddhist activists in modern Buddhist communities in these regions of Russia make a great contribution to the revival of Buddhism. Even though the majority of the Buddhist clergy is made up by men, these are women who constitute the majority of lay practitioners both in Kalmykia and BuryatiaВ статье рассматривается проблема статуса женщины в истории буддизма у монголоязычных народов России: калмыков и бурят. Особое внимание уделено вопросу женского духовенства в религиозной истории данных народов. Авторы отмечают, что с распространением буддизма женщины в Бурятии и Калмыкии приобрели более высокий социальный и религиозный статус, который закреплялся в юридических документах. При этом женщина в традиционном калмыцком и бурятском обществе в целом исключалась из активной общественной деятельности и не могла сделать карьеру в религиозной сфере. В ХХ веке положение калмыцких и бурятских женщин в социуме претерпело значительные изменения. Советское государство стремилось привлечь женщин Калмыкии и Бурятии к построению нового общества, активно борясь с буддийской религией и проводя атеистическую пропаганду. Все это способствовало тому, что религиозность населения в данных регионах, в том числе и его женской части, значительно снизилась. Сегодня положение женщин в религиозной жизни Калмыкии и Бурятии двойственно. С одной стороны, в традиционных буддийских церковных организациях женщины могут занимать лишь позиции прихожанок, светских сотрудников, а также осуществлять вспомогательные культовые действия при проведении некоторых обрядов. С другой стороны, в объединениях мирян их роль более значима. Женщины принимают самое активное участие в деятельности буддийских общин и организаций, изучают буддийскую философию и медицину. Деятельность буддийских активисток в современных буддийских сообществах данных регионов России способствует возрождению здесь буддизма. Несмотря на то что мужчины составляют основную массу буддийского духовенства, большинство активно практикующих верующих-мирян в Калмыкии и Бурятии составляют именно женщин