The tragic fate of the learned lama Lopsan-Chinmit

The question of the emergence of writing, its role and significance for the entire human civilization is very important. Writing has been known for a long time and for many centuries people have been using it to communicate with each other and transmit information from generation to generation. However, not all the peoples of our country, such as the small peoples of the North, had their own written language until the beginning of the 20th century. Tuvans were also among the unliterate peoples, although monuments of Orkhon-Yenisei writing were discovered on the territory of modern Tuva, starting from the 18th century. From about the 17th-18th centuries and until the 30s. In the 20th century, the old written Mongolian language was widespread in Tuva. Therefore, noting that the Tuvan people were unliterate, it should be understood that they did not have a national script based on the Tuvan language until its creation in the 30s 20th century. The paper highlights a turning point in the history of the Tuvan people - the emergence of the Tuvan People's Republic (TPR) in 1921 and the further development of its national statehood, analyzes the policy of the TPR government and the activities of the Tuvan People's Revolutionary Party (TNRP) in the field of cultural construction, which was largely determined political and economic development of the country. The study is of interest from the point of view of an objective assessment of the party-state influence on the process of creating a national written language. The fundamental point of the paper is the tragic fate of the scientist Lama Mongush Lopsan-Chinmit - the creator of the Tuvan national written language on a Latin basis, the author of the first primer. The TNRP politics in relation to supporters of Lamaism during the period of the Tuvan People's Republic (1921-1944) was controversial. In the first years of the independent state, the Lamaist clergy actively participated in the socio-political life of Tuva, but in the mid-1930s the new government waged a merciless struggle against it, Buddhist monasteries were destroyed, representatives of the Lama were subjected to repression as “class enemies.” The learned Lama Lopsan-Chinmit did not escape repression.