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SURUN-KHANDA D. SYRTYPOVA — SUSAN C. BYRNE The second Internet source on khurul in Kalmykia is the web site www.khurul. ru run by the monks in the Central Khurul in Elista, Golden Abode of Shakyamuni Buddha. While this is primarily a site to highlight the establishment of khurul in the country since the late 1980s many of the accounts of newly built temples contain references to historical khurul. This is useful in that it gives the location of the historical khurul in terms of the modern administrative districts and villages. This website will also be an invaluable source for the revival of Buddhism and the building of new khurul and stupas in today’s Kalmykia since the reforms of the late 1980s. Naturally this Internet data needs to be corroborated by archival and other historical data but it provides one starting point as well as giving some valuable contemporary information sources for the project. An independent researcher is now collaborating with the project on research he has been doing for many years on Kalmyk khurul with a special interest in the Don Kalmyks using historical sources as well as having direct contact with members of the Kalmyk diaspora and current Kalmyk sangha. Using all the above sources, preliminary results have yielded a list of 124 khurul with a further 15 still to be investigated. However, while Bakeava feels the list represents a good start to the endeavour, she has cautioned that more archival research is required to determine the discreet khurul and those which were temples within a greater whole. Furthermore, is it known that some khurul complexes in Kalmykia broke apart and then, at a later time, two or more of the individual khurul came together again. The study will need to develop methods to allow these changes to be tracked over time. Telo Tulku, the Shadjin Lama of the Kalmykia, attended the conference on Mongolian Buddhism in Budapest in April 2019 and was present when the authors gave their presentation on the project. He offered his help in any way he could to further the work. The preliminary list of sources for Kalmykia includes also the data of scientists researching Buddhist topics in Kalmykia* and the surrounding lands, 3 BakaeBa, 9. II.: Byodusm 8 Kanmoıkuu. Hcmopuko-9mnoepaduueckue ouepku. KasIMbIIKOe KHMKHOC n3nartelsctBo, Yıncra 1994; Bakaesa, 9. Il. - Opnoga, K. B. — Xumurr, H. — Daxaumor, I: byoduückaa mpaduyua 8 Kanmvıkuu u Banadnoü Moneonuu: caxpanonvıe o00vekmvi: monoepabua. M.: BocTouHaa nureparypa, Hayka, MockBa 2015; Bakaeva, E. P.: Buddhism (Lamaism in Kalmykia). Anthropology & Archeology of Eurasia 39, Winter 2000-2001, No.3. New York: M. E. Sharpe. Inc., 2001; Bopucenxo, N. B.: Xpamor Kaamoixuu. KKU, Dsucta 1994; Bormanshinov, Arash: The Lamas of the Kalmyk People: The Don Kalmyk Lamas. Indiana University, Research Institute for Inner Asian Studies, Bloomington 1991; Jlopmxnesa, I. LI.: BYJUIH3M y KaJIMBIKOB // Icmopua Kanmbikuu c OpeeHetimux epemex do Hawuux One: 8 3 m. M3nar. xoM «Tepen», Dnucra 2009, T. 3, 218-259; Joprxuesa, T. HL: ComnanpHas pos 1aMan3Ma U OCHOBHBIE BEXH eTO PaCIIPOCTPAHEHHA cpequ OPATOB H KAJIMBIKOB // Jlamau3M B Kanmbikun. KHHHSJIH, Dnucra 1977. 5-13; opæxuesa, I. III: byooduückaa yeprost 6 Kanmvikuu 6 konye XX — nepeoù nonogune XX 6eka. Poccuñckas AKkazeMyu4 Hayk Muctutyt Poccniicxoi uctropun. Mocxsa 2001; Ho3quees, A. M.: ActpaxaHckve KaJIMBIKH H HX OTHONIEHHE K PoccHH Wo Hayasla HBIHeIHero cToneTus. 2Xypnan Munucmepcmea napodnozo npocsewenua. 4. CCXLIV. Orn. 2. 1886; IlosıHeeg, A. M.: JIHeBHUK r10e371KH K KaJIMBIKaM. 1919 // Apxue eocmoxosed06 Hncmumyma eocmounbix pykonuceü PAH. ®. 44; TepeHtbeg, A.: bydduzm 6 Poccuu — yapckoü u cosemckoü (cmapeie dbomoepadbuu). usa. Hapran, Caukt-Ilerepöypr 2014; www.shakyamuni.ru; www.khurul.ru etc. 362
