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• Introduction
• 3.1.1 Travel agencies
• 3.1.2 Museums
• 3.1.3 Souvenir products
• Conclusion
• Bibliography

Introduction

Folk rituals of everyday life and holidays are an integral element of the culture and national mentality of each country. The loss of traditions and customs of ancestors entails the loss of the identity of the people and the sense of patriotism. In the program training of students of a tourism university, the goal arises: training specialists who can attract the attention of tourists to Russia not only with historical, architectural and natural objects, but also with original rituals, customs, holidays, rooted in ancient times, during the times of Slavic paganism and the first centuries Christianity in Rus'.

Ethnological education in the structure of tourist professional training will make it possible to train specialists who are able to competently work in the market of domestic and inbound tourism. For foreign citizens, most of our rituals, customs and holidays are national exotica, attracting them to Russia. Our compatriots, for the most part, do not understand the significance of many phenomena, rituals and customs in the culture of their people. The use of ethnographic materials in educational tourism will increase interest in any object - be it an architectural monument, necropolis, or natural site. In every locality there is Red Mountain, Yarilin Meadow, Devil's Pool or other places with which ancient legends, rituals, and festivals are associated. Health tourism will only benefit from the addition of such elements as collecting medicinal herbs special to the area, rolling on the grass at Job the Long-Suffering (May 19), and a Slavic wrestling competition under the guidance of experienced instructors. Leisure tourism, which involves a long stay in a certain place (sanatorium, boarding house, camp site), provides the most complete opportunities for the use of ritual elements tied to calendar dates. What could be more interesting and exotic than the holiday of Ivan Kupala with night swimming and jumping over the fire, Trinity rites or participation in Maslenitsa fun? The use of folk cuisine traditions in the restaurant business has long established itself as a very promising direction.

The relevance of the study is also due to economic conditions, political and cultural transformations taking place in our country. The development of foreign and domestic policies requires new guidelines in humanitarian and professional education, ethical and national education of the younger generation.

Purpose: To consider the significance of Russian folk holidays for the development of tourism.

Tasks:

1. Consider the problems of tourism development.

2. Study Russian folk holidays.

3. Consider the influence of Russian folk holidays on tourism in the Primorsky Territory.

Theoretical significance.

During the course work, you can see how developed the system for promoting Russian folk holidays in tourism is.

Practical significance.

IN course work the object of research and its development will be considered. When considering the subject of research, its significance and potential will be revealed.

1. The problem of developing inbound tourism

1.1 Problems that foreigners encounter when they want to visit Russia

In the Primorsky Territory there are a number of factors hindering the full development of the tourism sector:

· the tourism infrastructure of the Primorsky Territory is insufficiently developed, which is due to the high level of capital intensity and, often, a long payback period due to the seasonal nature of the services provided.

· there is no reliable, operational information base of tourist resources, facilities, services, proven forms and methods of tourism statistics, a system for collecting marketing information that ensures full promotion tourism product Primorsky Krai;

· the range of souvenir products on the theme of the Primorsky Territory is limited, the places of its sale are poorly positioned, which does not allow the formation of an image municipalities Primorsky Krai is favorable for tourism;

· the recreational and historical and cultural potential of the Primorsky Territory is used to an insignificant extent;

· the discrepancy between the places of collective accommodation facilities for tourists and recreationists with the capabilities of the industry and the nature of the tourism product gives rise to a low level of occupancy, the average of which does not exceed 40 percent;

· high prices for air transportation and services of collective accommodation facilities for tourists reduce the competitiveness of the tourism product of Primorsky Krai in the international tourism markets of Asia-Pacific countries;

· a limited range of large-scale event events at the regional and international level of modern infrastructure does not ensure active growth of tourist flow. At the moment, only two cultural and recreation parks are officially registered in the Primorsky Territory; the number of cultural and leisure institutions has decreased by 125 units since 2002, the number of creative groups of theatre, music, and folklore has decreased by 840 units;

· the quantity and quality of excursion display objects are not able to ensure the filling of long tours. The current volume of excursion objects allows us to organize only a 2-3-day tour program;

· despite the presence of a number of educational programs for tourism, in the Primorsky Territory there is no systematic approach to practice-oriented education and training individual categories specialists in the field of tourism, including guides, animators of entertainment programs, in establishing professional requirements for them, taking into account the needs of the tourism services market. Expert assessment shows that only 20 percent hotel enterprises Primorsky Krai attracts university graduates without work experience to work, while the degree of dissatisfaction with the level of training and professionalism of their employees is manifested by about 80 percent of enterprise managers.

1.2 Ways to solve the problems of incoming tourism

On September 15, 2010, within the framework of the VI Baikal Economic Forum, round table No. 7 “Development of domestic and inbound tourism in the Russian Federation: problems and solutions” was held, at which problems and development prospects were discussed tourism industry in Russia.

The Chairman of the Federation Council Committee on Youth and Tourism also noted that it is necessary to work to simplify the visa regime. Intergovernmental agreements are currently in force: with China - about visa-free travel tourist groups for up to 15 days, with Korea - on simplification of visa formalities. An agreement on visa facilitation with Japan is being prepared.

Based on the results of round table No. 7 “Development of domestic and inbound tourism in the Russian Federation: problems and solutions,” recommendations were adopted to the Government of the Russian Federation, federal agencies and ministries, as well as legislative and executive bodies of state power of the constituent entities of the Russian Federation. For example, the Ministry of Transport of the Russian Federation was recommended to make proposals to the Government of the Russian Federation on infrastructure development railway stations and airports on the most attractive tourist routes Far East and the Baikal region. The Federal Agency for the Development of the State Border of the Russian Federation - take measures to actually establish an international checkpoint regime at the Mondy checkpoint, changing its status from bilateral to multilateral; provide for a major overhaul of the road from the village of Mondy to the Mondy checkpoint and others.

At a round table in RIA Novosti on June 23, 2011, the Russian Union of Travel Industry proposed that the Ministry of Foreign Affairs create a working group to solve the problems of inbound tourism and stipulated that Russia will not be able to increase the inbound flow of foreign tourists if our country’s consulates abroad are unfriendly to the tourism industry, and the procedure for obtaining visas will remain just as complicated. It is not enough to improve the infrastructure, raise the level of service and optimize the price-quality ratio, especially since in both capitals all this already fully complies with international standards. It is still necessary to make sure that foreign tourists wanted to visit Russia and could come to us without much hassle.

RST Vice-President Yuri Barzykin noted that in 2010, Russians who traveled abroad took out $26.5 billion. And foreigners imported $8.9 billion into Russia. The difference between the two figures - 17.5 billion - is the balance of payments deficit under the item "Travel". “For comparison, tourists brought 12.9 billion dollars into the United States from January to April, and plans for the whole of 2011 are to reach 151 billion,” added Mr. Barzykin.

Another problem of inbound tourism, according to Sergei Voitovich, is high competition from different countries. “For example, the Russian ecological tourism product - Baikal, Altai, Kamchatka - competes with Costa Rica, Kenya, Tanzania, which are bending over backwards for tourists to come to them. And what are we doing for this?”

According to Irina Tyurina, operators receiving tourists in Russia, among the main problems hindering the development of inbound tourism, note the complexity of the visa procedure, as well as the troublesome and humiliating procedure for registering foreigners in Russia. Other problems include a shortage of modern cruise ships, modern buses for group tourist transportation, as well as a lack of necessary information in foreign languages, and the lack of signs in Latin. “The solution to these and other problems is not within the competence of any one ministry or department. Tourism is an inter-farm complex.”

Result of the round table: RST proposed creating a working group with the participation of representatives of the Ministry of Foreign Affairs of the Russian Federation, the Ministry of Sports and Tourism, the Federal Agency for Tourism, industry public organizations and other interested parties - to jointly solve problems and discuss prospects for the development of inbound tourism in Russia.

From the above it follows that the tourism sector is undeveloped and needs improvements and additions. In such conditions, it will be difficult to develop Russian folk holidays as a tourism factor. Infrastructure development in this area is required.

2. Basic information about the potential of Russian folk holidays

2.1 The concept and essence of the holiday

A holiday is a special state of mind, an emotional joyful upsurge caused by the experiences of some solemn event. In a person’s life, the personal and the public are closely intertwined.

Holidays associated with the history of the country, with its age-old traditions, rituals, and customs allow a person to realize his unity with all the people.

The holiday has always performed important social functions, had a deep meaning, in which a person felt like an individual and a member of a team.

The manifestation of all forms and types of culture of any group, from accepted forms of behavior to the demonstration of outfits and the performance of traditional rituals, occurs through the holiday.

The holiday calendar is changing, as is the history of the Fatherland.

Traditional Christian holidays remain unchanged, the interest in which has now increased significantly. And this is not simple curiosity. Knowledge of the origins of national culture, morals and customs of your people will help you understand the history of your country, the fate of generations and your ancestry.

2.2 Characteristics of Russian folk holidays

MamSlenitsa, symrnaya weekmla(before the spelling reform, also often Maslenitsa) is a folk holiday cycle that has been preserved in Rus' since pagan times. The ritual is associated with seeing off winter and welcoming spring.

Maslenitsa got its name from the fact that during this period of time - the last week before Lent - eating butter, dairy products and fish is allowed. In the Orthodox (Russian) church calendar, this period is called Cheese Week, the week (week) following the Meat Week. In its continuation, the Charter prescribes abstaining from meat (but not other fasting foods), and the usual fast on Wednesday and Friday is canceled; There is no liturgy celebrated on Wednesday and Friday of Cheese Week. In the Orthodox Church it is believed that the meaning of Cheese Week is reconciliation with neighbors, forgiveness of offenses, preparation for Lent - time that should be devoted to good communication with neighbors, family, friends, and charity.

The start date of Maslenitsa changes every year depending on when Lent begins. The main traditional attributes of the folk celebration of Maslenitsa in Russia are pancakes and festivities.

Springmnki (var. Calls spring) - Slavic ritual of welcoming spring; ritual songs of an incantatory nature that accompany the rite of calling (hooting) of spring. The timing of the spring holiday is not entirely stable. Assimilation with the church calendar led to the fact that this holiday fell on Gromnitsa, Evdokia, Somroki, Annunciation, Easter, and ended almost everywhere on Krasnaya Gorka (the first Sunday after Easter) and only in some Western Russian villages - on Ascension or even on Trinity. During this time, girls could gather to “call spring” at will on any day, but always on the Annunciation, Palm Sunday, Holy Thursday, Thursday of Easter week and on Red Hill. Before this, the holiday was probably approaching the astronomical beginning of spring - March 22 of the new style, the day of the vernal equinox. At the same time, apparently, the New Year was celebrated.

The designation of a holiday by the word “meeting” is not entirely accurate. They do not welcome spring, but “call”, “call out”, “hoot”, “conjure”, that is, they call upon them through spells. The primitive farmer did not fully understand the patterns of changing seasons: the possibility was not excluded that winter would last forever and spring would not come. To prevent such a disaster, they called upon spring and tried to bring about its return through rituals. The beginning of spring was associated with the arrival of birds, and it was believed that the birds brought it with them. The words “as the birds fly, so will the warmth flow from us” mean not only the sequence of events, but express the idea of ​​cause and effect.

In order to evoke the arrival of birds, and therefore the beginning of spring, it was necessary to depict this arrival, to imitate it. The main means of invoking spring was to bake larks or waders on one of the March days. These birds were given to children, who placed them on high places, either tied on strings or thrown into the air. At the same time, the children sang vesnyanki - ritual songs that were supposed to call on and bring spring closer.

Nickymthat Water supplyml - day of the folk calendar among the Eastern Slavs, dedicated to the day of memory of St. St. Nikita April 3 (16). The holiday is associated with feeding and appeasing the merman, who woke up on April 1 (Old Style), the day of Mary of Egypt. Waiting for three days treats, the Vodyanoi breaks the ice and torments the fish. As an offering to the waterman, they gave part of the first catch, crumbs of bread, leftover wine, a pinch of tobacco, etc. In some cases, a horse purchased by pool was sacrificed to the waterman. If the merman is satisfied with the victims, then he will give the fishermen a good catch, will not disturb them and will save them from storms and drowning.

Vodyanoy is a spirit, the embodiment of the destructive, hostile element of water in the form of the mythical owner of a particular body of water. In the minds of Belarusians, the merman had the appearance of an old man of medium height with a long beard, smooth shiny skin and webbing between his toes, which symbolized his connection with water element. In stagnant lakes he could represent a hunchbacked and bearded old man with legs and a tail like a cow.

Verbnoe Sunday

On this day, the Russian Orthodox Church celebrates the entry of the Lord into Jerusalem. This day is also called Palm Sunday.

In Rus', this holiday has long been called Palm Sunday. The name comes from the fact that on this holiday believers come with branches, usually of willow plants - willow, willow, willow or other trees that are the first to bloom in the spring, in commemoration of those branches that were cut by the Jews who met Jesus in Jerusalem.

Of course, in the south they use flowers and branches of other trees, usually palm trees. In Russia, where there are no such trees and where the willow is the first to bloom, its branches have been used since ancient times, which is why the holiday itself began to be called Palm Sunday. But its real name is the Entry of the Lord into Jerusalem, Vai Week or Flowering Resurrection.

Vyamtskaya whistlemNya, Whistlermska- an original Vyatka folk holiday.

The first documented mentions of the Whistler and its descriptions date back to the beginning of the 19th century.

According to legend, the holiday was celebrated as a day of remembrance of those killed in the fratricidal “Khlynovsky massacre” between the Vyatchans and Ustyuzhans in the city of Vyatka and, according to pagan customs, was accompanied by whistling and dancing (Whistling was originally called “Svistoplyaska”).

Initially, Whistling was celebrated on the fourth Saturday after Easter.

The holiday began in the chapel near the Razderikhinsky ravine of the city with a memorial service. Then riotous fun unfolded, which spread to the surrounding city blocks: people made noise, bawled songs, whistled on whistles, staged fist fights and started brawls, treated themselves to various delicacies, and drank wine. There was a fair right there: trade booths were set up, and Dymkovo craftsmen made in advance hollow clay balls - “balls” and Dymkovo toys - ladies, gentlemen, bears, cows, goats, horses, bushy-tailed birds and cheap whistles.

Gradually, the ancient holiday changed. The fist fights stopped, the rolling of balls down the ravine stopped. The fair acquired importance, and the ancient ritual meaning of the holiday was forgotten. The sale of whistles, clay, and then plaster toys-figurines continued to expand, and children, having fun, whistled for two or three holiday days.

In 1882, the Vyatka Provincial Gazette used the new name “Svistunya” as a matter of course to designate the holiday.

The last Whistling took place at the turn of the 1920s. In 1979, elements of the holiday (fair, mass celebrations) were revived for Kirov City Day.

From the name of the holiday comes one of the nicknames of the Vyatchan people - whistling dances.

Orthodox Easter

Christ's Day is the largest and brightest Christian holiday. This holiday is also called Easter, that is, the Day on which our transition from death to life and from earth to Heaven took place.

Christ is risen! - and for the entire universe, true spring began, a bright, joyful morning of a new life. The resurrection of the Lord Jesus is the first real victory of life over death.

Almost all Easter traditions originated in worship. Even the scope of Easter folk festivities is associated with breaking the fast after Lent - a time of abstinence, when all holidays, including family ones, were transferred to the celebration of Easter. The symbols of Easter become everything that expresses Renewal (Easter streams), Light (Easter fire), Life (Easter cakes, eggs and hares).

On Easter, as in the most important holiday church year, a particularly solemn service is performed. It was formed in the first centuries of Christianity as baptismal. Most of the catechumens, after the preparatory fast, were baptized on this special day.

Kramsleeping thmrka- a folk spring holiday among the Eastern Slavs, known since ancient Russian times. With the spread of Christianity, it was timed to coincide with the first Sunday after Easter (the so-called St. Thomas Sunday or St. Thomas Day) - the first day of Radonitskaya week.

The Red Hill symbolizes the full arrival of spring; this time of year was celebrated with this holiday.

Red Hill is a holiday of fun, round dances; numerous booths and celebrations were held on this day.

This holiday, among other things, symbolizes the meeting of boys and girls, akin to the fact that spring is the beginning of a new life for all of nature, so Krasnaya Gorka is also the first spring celebration of young girls. Games and festivities took place on hills that were cleared of snow earlier than others, hence the name “red” (that is, beautiful) hill. Usually in Russia weddings were timed to coincide with Krasnaya Gorka; in some places it began with the remembrance of the dead (in the cemetery), after which a holiday was held.

Holiday " Lelnik" Usually celebrated on April 22, on the eve of St. George's Day (Yegory of the Spring). These days were also called “Red Hill” because the scene of action was a hill located not far from the village. A small wooden or turf bench was installed there. They put the most on her beautiful girl, who played the role of Lyalya (Lelya).

To the right and left of the girl on the hill, offerings were placed on the bench. On one side there was a loaf of bread, and on the other side there was a jug of milk, cheese, butter, egg and sour cream. Woven wreaths were laid out around the bench. The girls danced around the bench and sang ritual songs in which they glorified the deity as a nurse and giver of the future harvest. While dancing and singing, the girl sitting on the bench put wreaths on her friends. Sometimes after the holiday, a fire (olelia) was lit on the hill, around which they also danced and sang songs.

In spring rituals, various magical actions with eggs were widely used throughout the Slavic world. Throughout the spring, there was coloring of “pysanka” and “krasinki” eggs and various games with them. The church Easter calendar has largely obscured the archaic essence of rituals associated with eggs, but the content of the painting of Easter eggs takes us into deep archaism. There are celestial deer, pictures of the world, and many ancient symbols of life and fertility. Ethnographic museums house thousands of Easter eggs, which are the most widespread heritage of pagan ideas.

Trinity

50 days after Easter, the Orthodox Church celebrates the Feast of Pentecost.

This day has another name - Trinity. Pentecost is considered the birthday of the Church of Christ. This is the day of completion of the work of salvation and the day of the beginning of a new era that goes beyond the boundaries of our world. According to legend, before his ascension to heaven, the Son of God promised the apostles to send the Comforter, the Spirit of Truth. And so, on the 50th day after the Resurrection and 10 days after the Ascension, in the Upper Room of Zion, where the apostles prayed, the Savior’s promise was fulfilled. The holiday received its name because in this descent of the Holy Spirit the entire fullness of the Divinity is manifested (God the Father, God the Son, God the Holy Spirit), which means that the economy of salvation of the human race is completed.

The holiday of Trinity (Pentecost) and the day of the Spirits that follows crown the chain of spring holidays (Maslenitsa, Annunciation, Easter) and mark the onset of summer. People called Trinity Week the green Christmastide. Therefore, on this day, all Orthodox Christians with flowers rush to the church, where after the liturgy, Vespers is celebrated, at which the clergyman, together with those present in three kneeling prayers, asks for the sending of the Holy Spirit to us, for the forgiveness of sins and for the repose of all departed Christians in faith and hope.

Another feature of the Pentecost holiday is that on this day churches and houses of believers are decorated with trees, herbs, and flowers. This is exactly how the Old Testament church celebrated Pentecost, thus commemorating the memory of God giving Moses the Law - the Ten Commandments - on Mount Sinai. And, according to legend, this is how the Zion Upper Room was decorated, in which the apostles received the Holy Spirit on the day of Pentecost.

SemimTo (Green a week, Mermaid a week, Rusalia) - Slavic folk holiday after Easter, hence the name). Marks the end of spring and the beginning of summer. It is considered a women's holiday and is combined with the rituals of “seeing off mermaids”. In addition, it includes rites of remembrance of the dead, merging in this with Trinity Parental Saturday.

Mermaid Week, or Rusalia, is the time when mermaids are on earth. It was believed that on Semik, that is, in May-June, when it becomes warm, mermaids appear on the banks of rivers, in forests and groves and swing on the branches of trees (cf. Pushkin: “A mermaid sits on the branches”). During the entire period, mermaids are in close proximity to humans, so that they can even come into contact with him. Numerous prohibitions and customs are associated with Rusalia, for example, there was a universal ban on large-scale work, it was forbidden to go into the forest alone, to drive cattle there, to rinse clothes and to do sewing. One of the ancient customs associated with this holiday is the ban on swimming in the river, especially at noon and midnight. There was a belief that mermaids dragged drowned people to themselves. During Mermaid Week, the mermaids had to be appeased - then you could count on their help.

Rusalia in Rus' were celebrated on the eve of the Nativity of Christ and Epiphany (winter Rusalia), in the week after Trinity (Rusal Week) or on the summer Midsummer Day (Ivan Kupala). Judging by the chronicles, the main period of Rusalia was summer, tied already in the 12th century to the Christian Trinity and ending with a strictly fixed day of the summer solstice - the day of Ivan Kupala (the Nativity of John the Baptist). The Kiev Chronicle of the second half of the 12th century calls “Rusal Week” the seventh week after Easter, ending with the holidays of the Trinity (Seventh Sunday) and the Descent of the Holy Spirit (Spirit Day).

On Thursday, the girls went into the forest to “curl a birch tree” (There was a birch tree in the field). Having chosen the trees, the girls curled them - they tied the tops of two young birches, bending them to the ground. Wreaths were woven from branches. At the same time, they sang songs, danced in circles, and ate food they brought with them under the birch trees (there had to be scrambled eggs). When curling the wreaths, the girls worshiped, that is, they performed a ritual of worship: they hung a cross on the birch branches tied in a circle, the girls kissed in pairs through this wreath, exchanged some things (rings, scarves) and after that called each other kuma (sisterhood). Experts explain this custom as a relic of ancient rites that marked the puberty of girls. When the purely girlish rituals ended, the guys joined the participants in the festivities with food and drinks.

Agrafena Swimsuit (Agrafena Fierce Roots) - is the popular name for the day of remembrance of St. Martyr Agrippina, which is celebrated on July 6.

This day of green Christmastide opened the cycle of summer solstice festivities, which lasted until Peter's Day (July 12). The ritual actions that took place on the day of Agrafena Bathing were a kind of prelude to the rituals of the following day of Ivan Kupala.

From this day on, for the first time after a long winter, people were allowed to swim in rivers, streams, ponds and lakes. The Russians believed that on this day God puts heat into the water, and John the Baptist cleanses the reservoirs of witches, water creatures, snakes and other evil spirits that defile them. It was believed that water on this day receives life-giving power from the sun, useful for people. Peasants swam naked in rivers and lakes, washed in baths, and doused each other with water from wells.

On Agrafena - a votive porridge pooled together. A shared lunch consisting of Lenten dishes was set out in some villages for the poor brethren. The tables stood right in the middle of the village, and sometimes up to three hundred people showed up for such a meal.

From that same day, the ban on collecting flowers and herbs for magical and medicinal purposes was lifted. This was due to the fact that before Agrafena the Bathing Suit, according to legend, the souls of ancestors who were on earth in the period between Easter and Trinity lived on plants. On the same day they began to break bath brooms. For this, they used not only branches of birch or oak, but also other deciduous trees: alder, bird cherry, willow, linden, currant, viburnum, rowan. It was believed that brooms tied on this day or on Midsummer's Day had increased healing powers.

To protect themselves from witches, on this day the peasants placed stinging nettles on the windows of their huts, and a young aspen tree, which was certainly uprooted, in the doors of the farmyards.

According to popular beliefs, on the night of Ivan Kupala, trees move from place to place and talk to each other through the rustling of leaves. Animals and even herbs talk to each other, which are filled with special miraculous power that night.

The girls went out to look for “Ivanovo borscht” - a plant that, according to the Slavs, has great healing power. Whole companies usually went on searches, and while having fun and games, the grass was trampled down heavily.

In addition, they were looking for a white water lily, which was also called “overcome grass.” It was collected from creeks and dead ponds so that, on occasion, they could take it with them on the road as a reliable remedy for various troubles and misfortunes.

At night, before sunrise, they picked the flowers of Ivan da Marya. It was believed that if you put them in the corners of the hut, the thief would not be able to approach the house; they believed that the yellow and purple flowers of the plant (brother and sister) would talk to each other, and the thief would think that the owner and mistress were talking.

On the night from Agrafena to Ivan until sunrise, so that no one would see, they tore up the Chernobyl plant; it was believed that coal could be found under the root. It, in turn, could become a salvation from many stomach diseases, nausea, etc. It was believed that if someone saw you doing this, the coal would immediately go into the ground.

On the eve of Ivan Kupala, girls used herbs to tell fortunes.

They collected 12 herbs (thistle and fern are a must), and put them under the pillow at night so that the betrothed would dream (“Betrothed, come for a walk in my garden!”).

At midnight you had to pick flowers and put them under your pillow. In the morning I had to check if I had twelve different herbs. If you have enough, you will get married this year.

A plantain (triputnik) was placed under the head at night with the words: “Triputnik-companion, you live by the road, you see young and old, tell me my betrothed!”

Willowmn Koopamla, Also Willowmnew day- a summer folk holiday of pagan origin, so called among the Eastern and Western Slavs. Midsummer's Day has an ancient tradition of celebration throughout almost all of Europe. It is observed in many parts of Europe under a similar national name - in Russia, Belarus, Poland, Lithuania, Latvia, Estonia, Ukraine. It is especially strongly celebrated in Spain, Portugal, Norway, Denmark, Sweden, Finland, Great Britain and Ukraine; in many countries it is a national and church holiday. Initially, before the spread of Christianity, the holiday was associated with the summer solstice (June 20-22). With the adoption of Christianity, the ritual part of the holiday was timed to coincide with the birthday of John the Baptist - June 24th. This is the reason for its national name in different countries. IN a new style the date of birth of John the Baptist is later, on July 7, since the Russian Orthodox Church lives according to the old style. In Russia, the holiday has lost its astronomical correspondence with the solstice. There is no strict compliance with astronomy in other countries: Sweden, Finland, etc.

Midsummer's day is filled with rituals associated with water, fire and herbs. The main part of Kupala rituals takes place at night.

Water

Mass bathing was a mandatory custom on Ivan's Day: from this day on, all evil spirits came out of the rivers, so until Ilyin's Day one could swim without fear. In addition, Midsummer water was endowed with life-giving and magical properties.

In places where there was a ban on swimming in rivers (because of mermaids), they bathed in holy springs. In the Russian North, on the eve - on the day of Agrafena Baths, baths were heated, in which they washed and steamed, brewing the herbs collected that day. Both water and herbs on Midsummer's Day were endowed with magical powers, so their use was supposed to endow a person with vitality and health. Ivanovo brooms were used for a year.

On this holiday, according to popular belief, water can be “friends” with fire, and their union is considered a natural force. The symbol of such a connection is the bonfires along the river banks that were burned on the night of Kupala. In addition, on Midsummer night, as well as on Semik-Trinity, fortune telling was often done using wreaths lowered into the river: if the wreath floated, it promised happiness and a long life or marriage.

Fire

The main feature of the Kupala night is the cleansing bonfires. People danced around them and jumped over them: whoever jumps more successfully and higher will be happier. In some places, livestock was driven between Kupala fires to protect them from pestilence. In the Kupala bonfires, mothers burned the shirts taken from their sick children, so that illnesses would be burned along with this linen. Young people and children, jumping over the fires, staged noisy fun games and races. We definitely played burners. According to peasant beliefs, on Kupala, the shortest night, one cannot sleep, as all evil spirits come to life and become especially active - witches, werewolves, mermaids, sorcerers, brownies, water creatures, goblin. It was believed that the Kupala bonfire had magical powers capable of driving away all evil spirits, especially witches, who were especially dangerous on Kupala night and could steal milk from cows or spoil grain in the fields. In addition to bonfires, in some places, on Kupala night, wheels and tar barrels were set on fire, which were then rolled down the mountains or carried on poles, which is clearly associated with the symbolism of the solstice.

Herbs

A characteristic feature of Ivan Kupala is the numerous customs and legends associated with the plant world. Herbs and flowers collected before dawn are placed under Midsummer's dew, dried and preserved, considering such herbs to be more healing. They fumigate the sick, fight evil spirits, throw them into a flooded oven during a thunderstorm to protect the house from a lightning strike, and use them to kindle love or to “dry it out.”

The main hero of the plant world on Midsummer's Day was the fern, with which legends about treasures were universally associated. With a fern flower appearing for just a few moments at midnight on Midsummer, you can see all the treasures, no matter how deep in the ground they are.

In addition, one of the main symbols of Midsummer's Day was the Ivan da Marya flower, which symbolized the magical union of fire and water. Folk tales connect the origin of this flower with twins - brother and sister - who entered into a forbidden love relationship and because of this turned into a flower. This legend goes back to the ancient myth of twin incest and finds numerous parallels in Indo-European mythologies. Ivan da Marya very often appears in Kupala songs.

Petrov day is a great holiday of the Orthodox calendar, which was celebrated on July 12 as the Day of the Holy Apostles Peter and Paul.

According to Christian doctrine, the Apostle Peter was one of the closest disciples of Jesus Christ, was present at His Transfiguration on Mount Tabor and was the first to proclaim Him as Christ, the son of the living God. After the Resurrection of Jesus Christ, the Apostle Peter became a zealous preacher of His teachings and led one of the first Christian communities, for which he was crucified on the cross upside down during the time of Emperor Nero, around 65.

For approximately 5-7 days during the summer solstice, the sun rises and sets at the same time, and the length of the day does not change during a certain period. Therefore, the celebration of pagan Kupala lasted 5-7 days and ended with Peter’s Day. This is evidenced by some motifs of the Kupala-Petrine songs: “Before Peter, on the fifth day, the girls were collecting herbalism.”, “Before Peter, on the fifth day, John’s horse ran wild.” etc.

For farmers it was good time. Summer is in full swing. Mushrooms (boletus, saffron milk caps, milk mushrooms, chanterelles, porcini mushrooms, etc.) ripen in the forest, strawberries, raspberries, currants in the gardens, and early vegetables in the gardens. Almost immediately after the end of Peter's fast, on this day they broke their fast abundantly, slaughtered sheep and poultry and prepared various dishes from them. They tried to serve new potatoes with dill, fresh cucumbers, fresh vegetable salads, cottage cheese and butter at the festive table. They baked pies with fresh mushrooms, berries, chicken and cottage cheese.

On Peter's Day, the godfathers bowed and gave wheat pies to the godchildren. Matchmakers on the wife's side treated the husband's matchmakers to dinner, and mothers-in-law brought baked cheese to their sons-in-law in the second year of marriage. In the villages they organized a cheerful fraternity. They set up wide tables and laid out food: fried lamb, pies with lamb filling, cheesecakes. They served wine, bought with common money, with which the brotherhood began. Each drinker said: “Father Peter-Paul! Plug the hole in the sky, plug the clouds, don’t let it rain! Please, Lord, let me remove the green mow as soon as possible.”

It is worth saying that there was a reason for such a joint celebration on St. Peter’s Day. The fact is that in the summer it was unprofitable to slaughter cattle in every house: firstly, they did not have time to “feast” the meat, and secondly, it was difficult to store meat in the heat - it quickly spoiled. And therefore, in order to break the fast, the community stabbed a sheep for everyone; there was enough of it to feed the residents of the entire village enough fresh meat at once. This way the storage problem was solved by itself: it simply did not arise. Lamb, being a traditional Russian dish, was the main treat at Peter's brotherhood. Rutabaga, turnips, beets, and beans were good side dishes for lamb.

On Peter's Day it was customary to visit people. For this purpose, relatives came even from distant villages. Everyone walked and had fun with all their hearts, because there was a difficult time of suffering ahead until the Nativity of the Blessed Virgin Mary (September 21).

Ilyamn day- a traditional folk holiday among the eastern and southern Slavs, timed to coincide with the church day of memory of the Prophet Elijah, one of the most revered saints in Rus'. Celebrated on July 20 (August 2).

Apparently, the holiday has pagan roots. With the adoption of Christianity, the image of the pagan Thunderer-Perun was replaced in the popular consciousness by Elijah the Prophet, who assumed all the functions of the Thunderer. Apparently, the pagan holiday dedicated to Perun was “closed” during Christianization by the Christian holiday of Elijah the Prophet, but in the popular consciousness only the name of the main character changed.

Celebrating this holiday began on its eve - on the Thursday before Elijah's Day, when ritual cookies were baked in some areas. In addition, on the eve of Elijah's Day, they took various precautions to protect their home, farm and crops from rain, hail or lightning. On Elijah’s day, any work was strictly prohibited - it would not bring any results and could anger Elijah the prophet, who severely punished for disrespectful attitude towards his holiday.

From Ilya's day, according to popular belief, bad weather began, and it was also forbidden to swim. Swimming was forbidden due to the fact that from this day on all evil spirits return to the water (devils, mermaids, hair - from Midsummer's Day and until now they were on land, where Elijah the Prophet shot them with lightning). Therefore, swimming becomes fraught with the appearance of abscesses and boils on the body, and in some cases, even drowning by evil spirits.

Almost everywhere, the obligatory rite of Elijah’s day was a collective meal (“brotherhood”) with the slaughter of a ram or a bull purchased by pooling. In addition, beer or wort was brewed on Ilya’s brotherhood. Such fraternities ended with youth festivities, games, round dances and songs. The organizers of Ilya's brotherhood, unlike other holidays, were men.

Successmtion Holymth Bogoromditsy- a holiday of the Orthodox and Catholic churches dedicated to the memory of the death (dormition) of the Mother of God. In Orthodoxy it is one of the twelve (Assumption of our Most Holy Lady Theotokos and Ever-Virgin Mary). According to church tradition, on this day the apostles, who had preached in various countries, miraculously gathered in Jerusalem to say goodbye and bury the Virgin Mary.

In Orthodoxy, the holiday is one of the twelve holidays and has 1 day of pre-celebration and 8 days of post-celebration. The holiday is preceded by a two-week Assumption Fast from August 1 (14) to August 14 (27) inclusive, which is the strictest after Lent. The stichera of the holiday were written in the 5th century by Patriarch Anatoly of Constantinople, and in the 8th century Cosmas of Mayum and John of Damascus wrote two canons of this holiday.

In some places, for the sake of special honoring of the holiday, a special service is performed for the burial of the Mother of God (especially solemnly - in Jerusalem, in Gethsemane in the tomb of the Mother of God). This service is known from manuscripts of the 15th century and is performed in the likeness of the Matins service on Great Saturday. In the 16th century this service was very widespread in the Russian Church, but in the 19th century it was already practically forgotten and was performed only in a few places. Currently, the Rite of Burial of the Mother of God is performed in many cathedral and parish churches on the 2nd or 3rd day of the holiday. The service begins with an all-night vigil; during the Great Doxology, the clergy goes to the shroud with the image of the Mother of God lying in the middle of the church; Its incense is performed, and then the shroud is carried around the temple. After this, the believers are anointed with oil, litanies and dismissal are read.

Honey, or poppy Saved, Also First Saved, Saved on water- these are popular names Orthodox holiday on the first day of the Dormition Lent, August 14 (August 1, old style). This was the first of three August holidays dedicated to the Savior Jesus Christ.

The origins of the Savior come from Byzantium. Back in 1897, the Greek Book of Hours wrote: “Due to illnesses that occurred very often in August, the custom was established in Constantinople from ancient times to bring the Venerable Tree of the Cross onto the roads and streets to consecrate places and to ward off illnesses. On the eve (July 31, old style) they brought it from the royal treasury, placed it at the holy meal of the Great Church (in honor of Saint Sophia - the Wisdom of God). Cross". That is, in modern language, to consecrate the city and prevent diseases and epidemics, a cross was brought into the city.

In the Russian Orthodox Church, the holiday of the Honey Savior is combined with the remembrance of the Baptism of Rus' by the Kyiv prince Vladimir, which occurred in 988. According to tradition, on this day a minor consecration of water is performed, as well as honey of the new collection, and its use in food is blessed. On this day it was customary to bake honey gingerbreads, pancakes with poppy seeds and honey, pies, buns, buns with poppy seeds.

From the first day of August (August 14, new style), they usually began to break the first honey, since from that day the bees stopped bringing it. Both the process of collecting honey and the personality of the beekeeper were given special importance. It was believed that if any beekeeper conceals even a drop in his cheek, he will suffer immediate punishment from God. After all, according to tradition, all honey should have been taken to church and blessed. But the taciturn honey collector, who followed all the rules, doing his job with prayers, was considered a true Christian and a respected worker.

However, not only honey was harvested on August 14th. From this period, the active collection of raspberries, bird cherry, medicinal herbs and ripe poppy pods also began.

For example, poppy seeds were used in baking buns and other confectionery products, and also as a means of protecting the home from witches. They also collected and stored peas for the winter. And in the Urals and Siberia they were already starting to cone cedar trees.

August 14, in addition to the Honey Savior, is the day of remembrance of the seven Old Testament martyrs of the Maccabees, who died in 166 BC. Like all Christian holidays, the Day of the Maccabees is uniquely intertwined with pagan customs and rituals.

The Slavs celebrate this day as the Feast of Maccabees. So, poppy seeds, which ripen by this time, must be added to the food that was prepared and served at the festive table. Of course, the connection between the poppy and the Maccabees may be purely sound. And yet, where the old customs of their ancestors are still preserved, on this day the Macans and machniks try to bake Lenten pies, rolls, buns, gingerbreads with poppy seeds and honey.

We started the meal with pancakes with poppy seeds. In a special bowl for grinding poppy seeds, milk of the poppy was prepared - a poppy-honey mass, into which the pancakes were then dipped. This utensil was called makalnik, makitra, makater.

Since edible poppy was a widespread and beloved product, it was used in various ways in folk cuisine and ritual dishes of the Eastern and Western Slavs.

Poppy is mentioned in many proverbs, sayings, choral songs and riddles: “Machek with honey - you’ll lick your mustache”, “The poppy is black, but the boyars eat”, “I’m glad Yakov that the pie is with poppy seeds”, “When you remember the poppy, don’t get angry anyway” , “There is a town on the stamen, there are seven hundred governors in it.”

On the Day of the Maccabees, young people took to the streets, where they danced in circles with songs like “Oh, there’s a poppy on the mountain” and playful skits. So, the girls sprinkled the guy with poppies, pinched him, tickled him, chanting: “Poppies, poppies, poppies, golden heads!”

In honor of the small blessing of water, the Honey Savior is also called the Savior on the Water. On this day, it was customary to bless new wells, clean old ones, and make religious processions to natural reservoirs and springs to bless water. Immediately after the religious procession, people bathed in water and bathed livestock to wash away sin and be healthier. However, after the wet Savior, or Maccabee, they did not swim, for the summer was coming to an end, the water “bloomed”, the birds fell silent, the bees stopped carrying their fees, and the rooks began to gather in flocks and prepare to fly away.

For the peasant it was a difficult time: field work, haymaking, harvest. The farewell to summer begins immediately with Spas. People said: “The Savior has everything in stock: rain, buckets, and gray weather.”

From this day on, roses begin to bloom, the first swallows and swifts fly away. The weather on August 14th is used to judge what the Third Savior will be like.

Apple Saved

This holiday is celebrated on August 19 and is called the Transfiguration of the Lord.

According to the Gospel, “one day Jesus ascended a mountain with three disciples - Peter, John and James. This mountain was in Galilee. At the top of it, Jesus began to pray, and during prayer his face suddenly transformed, became like the sun, and his clothes became white , like light. At that very moment a bright cloud appeared, from it came two great prophets of antiquity - Moses and Elijah - and a voice was heard: “This is My beloved Son; Listen to him." It was the voice of God the Father."

Therefore, in strict accordance with this text, the Transfiguration of the Lord was also called by the people the Savior on the Mount. And yet, more often it was called the Apple Savior, because by this time the apples ripened.

On the occasion of the holiday, solemn services are held in churches, apples are blessed, which are allowed to be eaten from this day on. Those who consider themselves true Christian believers do not eat apples until the Second Savior.

The custom also has an edifying meaning: at first the fruits are green and unripe, but as they develop they fill with juice and ripen. Likewise, a person in earthly life may be ugly and sinful, but as he develops morally, he is transformed and imbued with the light of God. The most important fruit is our spiritual transformation.

On the day of the Apple Savior, they bake apples, pancakes, pies with apples, mushrooms and berries, everything that the garden, vegetable garden, and forest bestows. This day is the first meeting of autumn (autumn).

Along with apples, honey, cherries, plums, other fruits and even vegetables continue to be blessed. From this day the harvesting of apples for the winter begins. At the same time, summer varieties were immediately put into processing, making jam, jam, juice, etc. For jam and compotes, choose varieties that do not boil soft and are well soaked in syrup - striped cinnamon, new cinnamon, autumn striped, Spartak. And the winter ones, which are more shelf-stable, are left for future use.

It is worth knowing that Antonovka and saffron pepin are perfectly stored. Apples are removed early in the morning, without wiping off dew in order to preserve the natural protective layer. Then they are put into boxes and crates, while selecting medium-sized fruits.

Walnut Saved

On August 29 the Third Savior was celebrated, Orthodox Church it is celebrated as the day of the transfer of the Image of the Savior Not Made by Hands, i.e. cloth on which the face of Jesus Christ appeared. According to legend, the Holy Image was imprinted on a towel when Christ wiped his face with it. That image was kept in the Syrian city of Edessa. When it was captured by the Arabs, the Byzantine Emperor Constantine ordered the Image to be redeemed, and in 944 it was transferred to Constantinople.

In Rus', the image of Christ was very revered, for this reason the Third Savior (after Honey and Apple) was also called the Savior on canvas, Canvas, Bread, or Nut.

It was called nut because from that day on Christians were allowed to eat nuts from the new harvest.

Bread - since the day before the Dormition of the Blessed Virgin Mary was celebrated, with which the end of the grain harvest was associated.

3. The use of Russian folk holidays as a factor in the development of tourism

3.1 Use of Russian folk holidays in Vladivostok

3.1.1 Travel agencies

Few people know about all our holidays. But the most famous holiday is Maslenitsa.

The travel company "Vacation" held a festive program "Broad Maslenitsa" on February 26, 2012.

Everyone was brought to the territory of the Shtykovsky Ponds recreation center. Where various games and demonstration events were held all day long: Maslenitsa fun games, fun games, burning of the Maslenitsa effigy. In their free time, vacationers could go ice skating, sledding, tubing and cross-country skiing.

...

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annotation

The article examines the importance of folk artistic crafts as an important component of Russian culture, a way of studying and preserving traditions. Particular attention is paid to the problems and prospects of using folk art objects in the development of ethnographic tourism. An analysis of the attractiveness of tours using objects of folk arts and crafts is carried out.

The article discusses the importance of folk arts and crafts as an important part of Russian culture, ways of studying and preserving the traditions. Special attention is paid to problems and prospects of the use of folk art in the development of ethnographic tourism. The analysis of the attractiveness of tours using objects of folk arts and crafts.

Key words: folk arts and crafts, ethnographic tourism, cultural heritage, symbols of Russia.

Keywords: folk arts and crafts, ethnographic tourism, cultural heritage, and Russian characters.

There was a long period in the history of the peoples of the world when fishing activity (according to V. Dahl’s dictionary from the word “to hunt”, i.e. to think about how to obtain means of living) determined their way of life. Over time, this has transformed into various forms of folk art, on the one hand, still generating income, on the other hand, preserving and transmitting traditional customs that have been formed over many centuries. Products created using simple improvised means, skill and ingenuity found practical and aesthetic application. Their artistic features, taking into account differences in geographical location, the use of local raw materials and materials, and manufacturing techniques, reflected religious, cultural and everyday traditions.

In the context of globalization, when differences between countries are erased, folk arts and crafts (FAC), due to their individuality and originality, become the object of close attention not only at the level of an individual state, but is manifested in the activities of international organizations that have taken the achievements of folk art under their protection. For example, their material and spiritual value was noted by the UNESCO organization, which included the creative achievements of many peoples of the world in the list of intangible cultural heritage. This is the art of home weaving of the inhabitants of Taquile Island (Peru 2001, 2008), Croatian lace (Croatia, 2009) folk craft Croatian wooden toys (Croatia, 2009), Lefkara lace (Cyprus, 2009), sericulture in China (2009), the art of making Yunjin brocade in Nanjing (China, 2009), carpet weaving in Aubusson (France, 2009), paper making in the Iwami region (Japan, 2009), a method of making silk products (Japan, 2010), Azerbaijani traditional art of carpet making (2010), traditional art of carpet weaving in Fase and Kashan (Iran, 2010), Petrikovskaya painting (Ukraine, 2013), production of dishes and various copper products (2015), technology for the production of black pottery in Bisalhães (Portugal, 2016). The list of applications is updated every year. In accordance with the Strategy for the Development of Folk Arts and Crafts for the period until 2020, a proposal has been prepared to include the production of Gzhel, Khokhloma, Dymkovo toys, and Veliky Ustyug silver in the list of intangible cultural heritage of the Russian Federation.

Of course, NHP is an important component of Russian culture and one of the ways to study and preserve the traditions of the state. Many of them have become brands of vast territories, national symbols, reflecting the originality and individuality of the Russian Federation. Particularly popular among tourists are: Khokhloma and Gorodets wood painting, Gzhel porcelain, Rostov enamel, Vologda and Yelets lace, Bogorodsk and White Sea wood carvings, Kubachi jewelry, Kholmogory and Tobolsk carved bone, Zhostovo and Nizhny Tagil painted trays, Skopino and Pskov ceramics, Torzhok gold embroidery, Kislovodsk porcelain, weapons of Zlatoust and Tula masters, artistic weaving and embroidery of various regions.

It is gratifying that, recognizing the importance of folk art, the revival of folk crafts is being successfully carried out in a number of regions: in the Vologda region - hand weaving, blacksmithing, embossing and painting on birch bark, in the Republic of Karelia - Olonets ceramics, in the Republic of Tatarstan - artistic processing of bone and antler, artistic hand-made carpet weaving. The legislative framework allows for the implementation of long-term federal and regional target programs: the republican target program “Development of entrepreneurship in the field of folk arts and crafts and the production of souvenir products in the Chuvash Republic for 2010-2020”, the state program “Preservation and development of cultural potential, development of tourism cluster and archival affairs of the Vologda region for 2015-2020”, state program of the Kirov region “Support and development of small and medium-sized businesses for 2013-2020” and others. Specialized Centers for Folk Arts and Crafts are being created ( Ryazan Oblast, Republic of Karelia, Republic of Dagestan, etc.).

No less important point in the matter of preserving and reviving Russian NHPs - employment of the population, especially in economically depressed areas. According to the Ministry of Industry and Trade of the Russian Federation, currently the non-technical production sector includes about 250 enterprises from 64 regions of Russia. They produce products related to 15 types of industries, employing more than 30 thousand people. For approximately 80 NHP organizations from 34 constituent entities of the Russian Federation, within the framework of the program “Development of Industry and Increasing its Competitiveness”, support is provided from the federal budget. This allows you to reimburse part of the costs of raw materials, railway transportation, payment of interest on credit loans, organize work to promote goods to the market, etc. As for government funding for the arts and crafts industry as a whole, in 2017 it is planned to allocate 450 million rubles, and in 2018 - 615 million.

Thanks to the state interest in supporting the revival and further development of NHP, in 2013 the Ministry of Culture of the Russian Federation proposed a draft Strategy for the Development of Tourism in the Russian Federation for the period until 2020, in which one of the prerequisites for its development is the development of a system of measures for the development of traditional crafts and trades of the peoples of Russia . This allows us to consider the possibility of wider use of NHPs and places of their traditional existence as tourist attractions when organizing and conducting ethnographic tours. Tourists are attracted by the original culture of the numerous peoples inhabiting the Russian Federation. Thus, in the central part of the Russian Federation, tours to enterprises are popular, introducing the technology and products of crafts known far beyond the borders of the Russian Federation: Fedoskino lacquer miniature painting, Zhostovka decorative trays, Gzhel ceramics, etc. The wide coverage of the territories of folk crafts is facilitated by the developed tourist projects aimed at getting acquainted with the life and traditions of peoples: “Nizhny Novgorod Golden Ring of Folk Arts and Crafts” (familiarity with wood painting - Khokhloma, Semenovskaya, Gorodets, Polkhov-Maidan; Russian symbol - matryoshka - Semenovskaya and Polkhov-Maidanskaya; wood, stone, bone carvings; Novinskaya and Fedoseyevskaya wooden toys, etc.), “Patterns of Russian cities” (Vologda lace, crystal and glass items, wickerwork, patchwork, wooden toys, weaving, embroidery, etc.), “Gem Ring of the Urals” (pottery and stone-cutting craft) and others.

One of the popular types of organizing tourist leisure is participation in master classes. At the same time, attention is drawn to handicraft products not only to those that have survived to the present day, but also to those that have not lost their significance and relevance in everyday life. For example, among the peoples of the north these are “numerous products made of fur, beads, with suede from deer skin (rovduga) and fish skin, weaving from cedar roots and grass, working with fabric, birch bark and clay, bone carving, wood carving, knitting , thread embroidery, weaving”, among the mountain peoples – “weaving, weaving, stone and wood carving, drilling and tanning, gold and silver embroidery”, among the steppe peoples – down knitting, wood carving, weaving, embroidery and more.

Despite the state's interest in supporting the revival and further development of the non-technical industry, the development of the legislative framework at the federal and regional levels, it should be recognized that the existing sectors of the non-technical industry face a number of serious problems. One of them is the process of forming genuine interest in folk art and the culture of its perception. For modern youth, handicrafts are not a familiar attribute of the environment, rather something archaic, unlike representatives of the middle and older generations. Therefore, great importance is attached to the issues of preserving the continuity of generations and transferring traditional technologies from masters to students. This is partly facilitated by the preservation of NHP products in collections best museums Russia: State Hermitage, State Museum of A.S. Pushkin, the State Russian Museum, the State Museum of Oriental Art and many others. Among the priorities is the introduction of educational programs for preschool children. An example of this is the methodological complex “Property of Russia. Folk arts and crafts”, including recommendations for conducting classes, video presentations and samples of authentic handicrafts.

The popularization of folk crafts and their recognition, including among international partnerships, is facilitated by active participation in regional, all-Russian and international exhibition projects and exhibitions, holding folk festivals, forums, conferences and much more. Thus, in many regions the behavior of exhibitions and festivals of folk art has become traditional: “Kazan Bowl” (Kazan), “Ufa-Ladya. Art. Crafts. Souvenirs" (Ufa), "Blue Bird of Gzhel" (Moscow region), "Golden Khokhloma" (Semyonov), "City of Potters" (Bogorodsk) and many others. These events are widely covered by the media and attract thousands of visitors with an interest in folk art. Television projects aimed at a wide audience are launched, regional and regional competitions of folk art masters, educational master classes are held, presentation catalogs of products are published, etc. A special role is given to the conduct of exhibition and fair events. Thus, for many years, the “Rook” and “Firebird” projects have been successfully implemented, which display the creative achievements of craftsmen and artists and sell a variety of handicrafts (jewelry, artistic crystal, lace weaving, artistic painting, wood carvings, bones, lacquer miniatures, embroidery and much more). In order to preserve and maintain historical traditions and stylistic features of the development of folk art in a market economy, the non-governmental non-profit Association “Folk Art Crafts of Russia” was created in 1990.

Such an approach to promoting NHP in the future is expected to help improve the general cultural level and aesthetic education of the population and help preserve folk heritage. This will make it possible to replenish museum exhibitions, conduct master classes and exhibitions-fairs, and will be reflected in educational activities among Russian and foreign tourists. As a result, this will further strengthen integration with the tourism sector and have a positive impact on the development of ethnographic tourism in Russia.

Bibliography

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Regional policy in the field of tourism: challenges of the time and development prospects
Current trends and current issues in the development of tourism and hotel business in Russia
Proceedings of the international scientific and practical conference March 9-10, 2017

A new form of travel and recreation is proposed by local communities based on tourism (Community Based Tourism), which are located in the Bostanlyk district of the Tashkent region, for those who come here in the spring-summer season to admire the mountain landscape, swim in Lake Charvak, and wander around slopes of the Chimgan or Kulosya mountains, pick medicinal herbs or fish in the Ugam River. What exactly? Cuisine of the plains and mountains. We heard about this at a meeting of journalists with Viktor Tsoi, the national coordinator of the EuropeAid International Project for the Conservation of Biodiversity of the Western Tien Shan, held in mid-May in Tashkent at the premises of the Rabat Malik Travelers Association. “Gastronomic tourism is something that has not yet been in demand by visitors to this region of Uzbekistan,” said V. Tsoi. - Many have heard that the cuisine of the highlanders is excellent, but not every visitor beautiful places Chimgan or, say, the village of Brichmulla, I tried to see what it really is. Usually tourists, especially those who arrived in an unorganized manner, prepare food themselves, using fires or “cauldrons” (cauldrons on bricks) specially prepared by local residents. But few people thought that biodiversity has provided such a set of products that have long been used as food local population. And that this could become a new direction ecological tourism- gastronomy and local cuisine. It turned out that a number of travel companies and SVT groups have developed a tourism product called “Gastronomy and folklore of the Ugam-Chatkal Natural Park” (the fact is that a number of villages are located in the zone of this specially protected area), and now offer it to residents of Tashkent, as well as foreigners who consider themselves gourmets and do not refuse to explore “exotic” food. Previously, experts had a negative attitude towards picnics, calling them “Kazan-tourism” (or, analogously, pilaf-tourism, vodka-tourism), but then they realized that it was impossible to eradicate it, and it was not necessary. It is simply necessary to streamline this direction by offering people better world kitchens, instead of the usual barbecue and ketchup with beer. “I would like to note that this is not only the food that we prepare for tourists, using the natural gifts of our region, but also the traditions of their preparation, reception, as well as folklore and crafts that demonstrate our connection with the outside world,” emphasized the head of the SVT village of Brichmulla Rakhimov's risks. By the way, she recently received a notice from the President International Association Slow Food gastronomy Carlo Petri, who has been accepted into membership of this organization, and her recipes for mountain Tajik cuisine will be included in multi-volume editions of the Ark of Taste encyclopedia. From the end of May, the tourist season begins in the Bostanlik district: boarding houses, summer health camps , holiday homes, camp sites and hotels. An intensive flow of private cars and public transport will begin along the new high-speed highway from the capital of the republic, bypassing the cities of Chirchik and Gazalkent, to the territory of Khumsan, Charvak, Chimgan and Kulosya, carrying tourists to places of recreation and entertainment. The final preparations are being completed for those facilities that will serve all visitors within three to four months - cable cars, cafes, rental offices. Roads and bridges that were damaged by recent landslides caused by heavy spring rains are also being repaired. Nature has blossomed. The sun is getting hotter. And for tourists, local residents are preparing new services - accommodation in cozy guest houses, excursions to the Giza plateau, to the Neanderthal cave, to old settlements that are several hundred years old. And among the surprises are cuisine and folklore. Residents of three villages - Chimgan, Brichmulla and Chimgan and employees of the Tashkent company "Elena-tour" invited several Tashkent journalists to try out a new tourism product. And, you know, we didn’t refuse. Especially because they were preparing for the holiday - International Biodiversity Day (May 22), which promised us many interesting meetings and spectacles. "GOLDEN BRICHMULLA" The journey began on May 20, 2005 at exactly seven o'clock in the morning. The travel agency's car gathered us all, still sleepy, but anticipating amazing adventures, in the city center - near the Hamid Olimdzhan metro station. There were four of us, and we sat in a Nexia car. Soon the wind was whistling in our ears, the rays were hitting our eyes, and the car was rushing us towards the mountains, the peaks of which could be distinguished on such a sunny morning. I looked at the snow-white peaks, barely covered by rare clouds, and thought how beautiful it was there. My comrades also wanted to get there quickly. We left the capital quite quickly. Nobody stopped us along the way, although there were fears that after the Andijan uprising (May 13-14), a state of emergency was introduced in the Tashkent region, and access for vacationers to tourist resources was limited. Yes, we encountered local police checkpoints along the way, but the machine gunners did not pay attention to us (only at the entrance to the village of Brichmulla, when we were crossing the bridge, a policeman checked our documents, wrote down the information in his notebook, and allowed us to move on). The new highway seemed very convenient to us. The speed went beyond one hundred and fifty kilometers per hour, and there was no shaking. It’s not for nothing that huge funds were poured here from the state budget (in some places the highway had artificial lighting). True, approaching the “barrel” (that’s the name of the crossroads of roads flowing around Lake Charvak), we slowed down and began to carefully climb the mountains. The road here was also not bad, only the huge stones standing along the edges aroused suspicion: it was clear that they had rolled here by the will of nature. “As if such a cobblestone wouldn’t fall on our heads,” we involuntarily thought. But that didn't stop us. Only in one section did we have to move off the road onto a dirt road, as a landslide demolished part of the road and covered someone’s house (I hope there were no casualties). Bulldozer drivers and dump trucks were already working there, clearing the path. The weather was great. In the sun, the surface of Charvak shone like a polished bucket. Soon we arrived at the village of Brichmulla. And they were waiting for us. As soon as the car stopped at the school, the sounds of a national melody were heard. We were greeted with bread and salt, as well as a cup of kaymak (sour cream). Children dressed in national costumes looked at us cheerfully and invited us to the holiday in Tajik, Uzbek, and Russian. The school was filled with people, it seemed that the entire village and neighbors had come here to boot. Well, it was exactly two thousand. Among the guests are elders, elders, respected people (heads of local authorities). Risks Rakhimova announced the beginning of the holiday. Let me tell you, it was very interesting. The first part consisted of theatrical skits about how one should not treat nature in a predatory manner. Schoolchildren in costumes performed the role with such passion and feeling that any professional actor would envy them. We were shown numbers of how hunters do not spare birds - chukars, eagles, how a careless son littered around his house, putting his parents in an awkward position, how a person does not know how to be friends with the sun, water, grass, earth, animals. This was wonderful, especially considering that the scenes were created by the children themselves (they also sewed the costumes with the help of their parents). But the most pleasing thing was the elementary school children, dressed in fruit and vegetable outfits, who played a fairy tale. The second part is folklore. Here we saw wonderful mountain Tajik songs and dances performed by school groups “Guncha” and “Sadbarg”. Simple white dresses and bright embroidery were in perfect harmony with the surrounding space and the spiritual aura that the girls created around themselves. And the movements are nothing short of charming. It was clear that the performers had shed more than one hour and more than one drop of sweat during rehearsals, preparing to show their clear and measured movements, steps and pirouettes to those who would come to the celebration. Teenagers from the group "Nilufar" demonstrated choral singing, and also caused a storm of applause. But the members of the folklore group "Novbahor" performed Tajik songs in a modern interpretation, dancing, they rhythmically knocked wooden spoons, which they squeezed with the fingers of one hand. Teachers and high school students from the group "Lola" showed that they are familiar with both Uzbek and Russian folklore. After that, we were taken to the school, where the local history museum was located. It had just begun to function and did not have a significant amount of exhibits, but what it already had aroused respect for the school director. She managed to find ancient scarves and clothes (black men's robes - chapans, light women's robes - yalak, burqa, belts), shoes (boots, called chukai), which were worn even before the revolution. Huge number fabrics with patterns - suzani, handicrafts. Among the material assets are oil lamps, jugs, mortars, spoons, plates, tools and other household utensils of the century before last. All this was demonstrated in semi-darkness, which created a special impression for us. By the way, as Rakhimova said, her students promised to bring what they often find in the ruins of settlements and on the shore of the lake (Charvak is an artificial lake; in the 60s, builders, having built a dam, flooded many ancient villages). By the way, there are many “black archaeologists” here who find gold, copper and silver coins, as well as items made of metal and stone, but you understand that all this flows abroad. “And the last thing is gastronomy,” said Risky, opening the way for us to the next room. We entered the room and were stunned. The entire long table was filled with various dishes. It’s even difficult for me to describe their number and volume, but we immediately realized that we couldn’t overcome all this in a month, even if we moved our jaws intensively. Thank God, the elders were called to help, and we sat down to eat together. First, they served dairy dishes - kaymak, kurtova (this is a liquid soup made from crushed kurt - dry cottage cheese + greens). The aroma tickled the nostrils, and the tongue tasted salt, milk, and herbs. Then they brought seven types of flatbreads, made in completely different ways: with oil, with salted water, with meat, with onions, with fat, with herbs. These are thin baked "patyrs" and fried plates of "katlama", huge kilogram "cham-patyrs" with grass and others, the name of which I - alas! - I didn’t remember. But they promised to show us how bread products are prepared in the national house, which significantly enlivened our impressions. Next, came the first courses: cold soups of milk, corn and greens (I don’t remember the name). Before we had time to calm it down, they served "shir-birich" - hot milk soup + rice + ghee. "Tunuk" - pancakes with spices - was served on the table. Porridge "Budina" - starch from the so-called mountain potatoes - the "olgi" plant (name in Tajik) - was also tasty, but the female half leaned on it. By the way, this plant is also used to make jelly “kaudak” (+ thyme, raikhon + sour milk) - we tried it too. According to residents, they are good for the stomach. But what is considered most useful for women is “atalla” - a liquid porridge that is served to them after childbirth, supposedly it restores strength and strengthens the body. The men, you understand, took a light sip, thinking, well, it’s delicious, after all, this is not food for the weaker sex, we should have had more of it... They brought it more of it. There was Brichmullin style pilaf, dried roots of the “ozhit” plant, jam from revel (“kislyachka”) called “rivozh”, and mulberry and grape fruits (they are boiled in their own juice, which releases fructose, no need to add sugar) - “ tires". Meanwhile, our digestive system was filling up with layers, and we did not feel the desire to stop this process. Before we had time to finish the above dishes, they brought “jahori-erma-butka” - a semi-liquid dish made from wheat + meat (it was simmered for more than 2-3 hours). My vision grew dim when they brought cabbage rolls made from wild onions “Kuk-piez” and from grape leaves with eggs, a dish called “kazan-kabob” - stewed goat meat, kebab of porcini mushrooms, dumplings with mint, Korean pilaf (add potatoes ), crushed dried apples, mulberries, sweet millet and many, many other things that my stomach, for example, did not fit into. I raised my hands and gave up. “That’s it, I can’t take it anymore,” I whispered, feeling that I needed to collapse somewhere to digest all this. They served tea made from various plants, and I refreshed my throat. They gave us a couple of hours to rest. And then we drove towards the Kulosya canyon. It was there that they showed a private guest house, where old women demonstrated the skill of making flatbreads as if in a theater. They kneaded the dough, cut it into pieces, gave it a shape, wet it with salt water and began to throw it into the “tandoor” - a clay oven, where logs were already burning. At the same time, various songs were sung to us. And among the greenery, the murmur of the river, on an ottoman (a bed-platform that can accommodate a large number of people), we were again treated to dishes - samsa (pie) made from the "yalpiz" grass, soups and porridge, mountain honey, almonds, bones. I don't understand how I managed to eat this. But I admit, my belly spread out, and I even had to refasten my belt several notches. Having given us the opportunity to relax in nature, we were taken to another place - to the mountains. The Nexia couldn’t get up there, so we moved to a UAZ and a Zhiguli, which were adapted for mountain racing. In five minutes we were already at one of the peaks, from where we could see the beauty of Lake Charvak, the surrounding mountains, greenery and rivers. The guest house was built in old traditions - from clay and wood. Everything inside is lined with carpets and suzani. A small table, “kurpacha” (like mattresses), pillows - and again treats - samsa made from dandelions and other herbs, sour cream, soups, sweets... That day we went to bed, feeling that our stomachs were in a state of shock. They had never tried such a variety of mountain cuisine. By the way, we were accommodated with Risky’s brother - the house was well-groomed and tidy, good living conditions for tourists. Just before my eyes closed, I heard a song the girls were singing. They sang in Russian, from the classics of the Nikitin bards. About “Golden Brichmulla”... “ALPAMYSH” IN CHIMGAN The next day we were taken to Chimgan. This is a village located 40 kilometers from Brichmulla. The road was clean, in particular, the landslide had been cleared, and therefore we reached our destination without any problems. They were waiting for us there too. I would like to note that if Brichmulla is a Tajik village, then Chimgan is a Kazakh-Kyrgyz village. What is the difference? Well, not only ethnically (Tajiks are Persians, Kazakhs and Kyrgyz are Turks, different language group ), but also in their way of life: Tajiks are farmers, Kazakhs and Kyrgyz are nomads. Only here there is one specificity - mountain ethnic groups live in Chimgan, and in this they differ from the steppe ethnic groups who live on the territory of Kazakhstan and Kyrgyzstan. And therefore the culture here is somewhat different compared to its historical homeland. Be that as it may, a warm welcome awaited us. Girls dressed in national Kazakh costumes were invited to places of honor. And then the concert began. At first there was a school story on the topic of the harmful influence of humans on nature, and we noticed that we attracted not only high school students, but also children from first grade to the theatrical production. There were songs and dances from Kazakh-Kyrgyz folklore, we were invited to dance along with the participants (albeit to a modern Kazakh hit), which we did with great pleasure (we need to prepare a place for the next treat!). But most of all we liked the production of "Alpamysh". This is a folk epic about a hero who fought against injustice for the happiness of his family and friends. It is difficult to say which ethnic group Alpamysh specifically belongs to (there is some debate), but it was clear that he was a nomad. And so we enjoyed watching the entire performance of the actors from among the students and teachers. Oh my God, how well the costumes, paraphernalia were chosen (they even put up a yurt), and horses. As the village leader Bakhtiyar Rezhepov told us, it was difficult to find ancient clothes, because not all families kept them. We had to prepare our own swords and bows and arrows. But we got the greatest pleasure from the acting. The 11th grade student who played brother Alpamysh tried especially hard. According to legend, he was captured by nukers (servants) on the orders of the bai (feudal lord) and tortured for not insulting his parents. A sob was heard among the guests: the old women invited to the celebration were crying. And my colleagues sat with red eyes. We have to agree: the guy played with feeling and evoked certain emotions in us. But as always happens in fairy tales, a happy ending is guaranteed - and joy reigns on earth. We thanked the actors and expressed the hope that other tourists would find it just as interesting here. This is where the folklore ends. Although they promised to play the dombra and songs about the free Kazakh life in the evening (unfortunately, for various reasons this did not happen). We were accommodated in Bakhtiyar's cottage; the house, by the way, was located next to the main road, and it was convenient for those arriving by car. There was also a cafe here - on the second floor of another building, and a swimming pool, which turned out to be without water. The owner expressed a desire to fill it, but we asked not to do this, since it was still a little cold outside - only the day before yesterday there was a hailstorm here. Don't forget, Chimgan is a mountain village. As you understand, after folklore there is lunch. According to the travel program, it was called “Auyl dastarkhani”. And then we got a second wind, although our stomachs were still barely digesting the Brichmullin food. Kazakh dishes were served on the table. The first was “zhupka” - this is dough baked without butter + broth + fried onions + greens. We devoured it in one sitting. Then they brought “tarak-oshi” - millet, which is first boiled and then... fried, pounded and mixed with sour cream or milk. The “zhent” dish is dried cottage cheese, which is fried, then fried millet is added to it, ground in a mortar, butter is added, and rolled into balls. You understand, there were flatbreads, huge kurts, and kumiss. “Kazakh men should have three Ks,” said Bakhtiyar, who also became a member of Sloe Food. - This is “K” - “kyz” (girl), the second “K” is kumys (mare’s milk), the third “K” is “kazy” (horse meat). We don’t offer the first, but you can try the second and third. Indeed, mountain kumiss is very tasty, and it contains a certain amount of natural alcohol. Maybe it's because of the grasses the horses eat. And kazy is served together with a dish called “beshbarmak”. This is a broth with dough strips + meat + onions + herbs. Unlike the sedate "beshbarmak", fragrant herbs predominated in Chimgan. It is eaten with our hands, but we, not accustomed to such simplicity, preferred to use spoons and forks. I note that this is not easy: the dough kept slipping out of the spoon, and I had to pierce the plates with forks. To speed up the digestion process, we were offered a cooling drink “bosa” (like beer, with alcohol up to 9%), it is made from millet in warm water, leaven is given... fermentation occurs... You yourself understand that it becomes fun for a man in the steppe or in the mountains after this drink, it makes you want to sing songs and dance. After a hearty lunch, we rested a little on the slippers (like the above-mentioned "ottoman") under a tree, some of us rode a horse, some walked around the neighborhood, taking photographs and talking with local residents. We slept well, I personally dreamed of Alpamysh’s wife... I don’t know why... “FRAGING FLOWERS OF KHUMSAN” Khumsan greeted us as warmly as the previous villages. I will add that this is an Uzbek village, and therefore slightly different traditions prevail here than in Chimgan and Brichmulla. Folklore was organized at school. The girls sang songs and dances, albeit to a tape recorder, but this did not take away the interest. We wandered here French tourists who, having heard the music, came here like bees to honey. They watched with interest the performance of schoolchildren entitled “The Kashgar Legend,” which was once written by the writer Sharaf Rashidov (who is also the first secretary of the Central Committee of the Communist Party of Uzbekistan), and were satisfied. After the concert, a gastronomic period began, which, you know, ended with an increase in weight by several kilograms. They offered "skirt" pancakes, "shurpa" soup (beef meat + potatoes + carrots + peas + broth with herbs), Chimgan-style pilaf (it also contains a lot of herbs), fresh vegetable salads, dairy products - cheese, butter and kurt. And many, many flowers on the tables. The Khumsan people themselves call their tourist product “Fragrant flowers of Khumsan”. The head of the SVT village, Farkhod Akramov, said that horses are ready for guests to hike around the surrounding area. After a hearty lunch, who wouldn’t want to shake it all up in the stomach to speed up the process there? And we rode for two hours. I came across a good, kind horse, she did not kick, and therefore the adventures passed without any emergency incidents. We sunbathed a little near the Ugam River (the water there is - brrrrr! - cold, because it flows from glaciers), and at six o'clock in the evening we left for Tashkent. The folklore and gastronomic tour has ended, leaving us with pleasant memories and impressions. I had to go on a diet to regain my previous weight. And I am writing about this for you, dear readers, if you want to go to the Bostanlyk district, then know about it... Alisher TAKSANOV, Association of Travelers of Uzbekistan "Rabat Malik"

If you are already quite tired of sea ​​beaches, hot sun, long flights to other countries, we recommend turning your attention to interesting places ethnographic. Behind last years, this type of tourism is only gaining momentum in our country, but it is becoming more and more popular. So, where to go in Russia on an ethnographic tour?

Ethnotourism– a direction that allows you to thoroughly get acquainted with the life and traditions of different peoples. During the tour, you will live in a completely different cultural environment, get acquainted with the traditional dishes of the nations being studied, their ancient holidays, see folk costumes, listen to songs and admire dances.

You need to choose a place for an ethnographic tour in Russia based on your cultural needs, location, and financial capabilities. If finances do not allow you to move far from your place of residence, do not be upset, because interesting objects ethnographies are available in any region of Russia; fortunately, it is large and multinational. But with great financial resources, you can go get acquainted with the peoples of other countries and continents. Trips with ethnographic tours will be incredibly interesting for school-age children, expanding their horizons and making them familiar with geography. Since our topic today is: where to go on an ethnographic tour in Russia? - we will talk about several currently popular ethnographic directions and the ethnographic objects of our country located there.

Perm region- an excellent destination for ethnographic tours, there are many educational places associated with the original peoples who have lived on these lands for centuries.

Architectural and ethnographic complex "Khokhlovka". In the Perm region there is a unique architectural and ethnographic complex “Khokhlovka” - a small wooden town located on a high cape above the Kama River. This is the very first museum of wooden architecture of the Urals “under open air", which began its work in 1980. The Khokhlovka museum ensemble is located just forty-three kilometers from Perm. Today, there are twenty-three unique monuments of wooden architecture from the seventeenth to the twentieth centuries. These are the best examples of traditional architecture of the numerous peoples of the Kama region. And here tourists can enjoy the rare beauty of local landscapes: calm river surface, wooded hills, rocks along the bay, spruce forest, mixed with birch groves and thickets of juniper, rowan, bird cherry, viburnum. IN winter time, it’s also very beautiful here: the icy river expanses of the Kama, the domes of churches glistening in the sun. In “Khokhlovka”, ethnotourists can expect traditional mass celebrations in honor of the holidays of the folk calendar: “Farewell to Maslenitsa”, “Trinity festivities”, “Apple and Honey Savior”, interesting folklore holidays, military-historical or art festivals. All thirty-five hectares of this town are divided into cultural and ethnographic zones of the Perm region: 1. Northern Kama region; 2. Southern Kama region; 3. Komi-Permyak sector. In one sector you will see the furnishings of a residential hut of the peoples of the Perm region and an exhibition of objects of folk painting, and in the other, examples of peasant estates of the nineteenth - twentieth centuries, in the third, large wooden church, transported to the museum territory from a distant village. There is a bell tower building, a hunting hut, a mill with barns for storing grain, and even a salt factory. The main season for tourist visits: from late May to early October. But this place of ethnographic tourism in Russia awaits visitors at any time of the year.

Krasnodar region - a place where, during your ethnographic tour, you can learn more about the life of the Kuban Cossacks, and also get acquainted with the culture of the largest Armenian diaspora living in Kuban. Kuban is a multinational region where there are more than one hundred and twenty nationalities, each of which has a unique cultural component.

Ethnographic park "Dobrodeya" in Anapa. There is a hotel at this ethnographic complex, so you can stay right there to slowly get acquainted with the culture and traditions of the Kuban Cossacks. By the way, the hotel has a children's playground and an authentic tavern specializing in preparing Kuban cuisine. The park reproduces the atmosphere of a nineteenth-century Cossack village. The ethnographic museum exhibition “Cossack Compound” introduces park guests to the fascinating history, way of life, customs, songs, and cuisine of the Kuban Cossacks. There is a “Cossack Museum” and its own folklore ensemble. On the Cossack farm, everything looks the same as it did in the old days: wattle fence, a white mud hut with a large stove, traditional decoration: images on an embroidered towel in the red corner. In the backyard there is a garden, a vegetable garden and a poultry house. This is the life of the Kuban Cossacks. If you walk along the old Cossack road, which is located next to the park in the forest, you will find a well - a spring, where the Cossacks used to get water. This spring is under state protection. Once at the “Cossack Fair” exposition, ethnotourists can get acquainted with Cossack folk crafts, see how blacksmiths, potters, furriers worked in ancient times, and purchase the products they like. The Dobrodeya theme park is located fifteen kilometers from the city of Anapa, in the middle of a picturesque forest stretching along the spurs of the Greater Caucasus Range. Another ethnographic excursion destination of the Dobrodeya park is called “The Kingdom of Berendey”, and it is designed for young visitors. This is the “Fairytale Forest”, where traditional heroes of Russian folk tales live: Nightingale the Robber, Kikimora, Leshy, Tsar Berendey, Scientist Cat at the Oak, Swan Princess and others. Young visitors to the park will be treated to an exciting theatrical performance.

Armenian center "Arin-Berd" in Gai Kodzor in Kuban. By visiting this Cultural Center Kuban, you will learn a lot about the rich Armenian culture. Arin-Berd, operating in Gai Kodzor, is visited not only by residents of Kuban or Russians, but also by foreign tourists. This is the most interesting ethnographic place Russia, introduces guests to the culture of the largest Armenian diaspora living in the territory Krasnodar region. Translated “Arin-Berd” means “Fortress of the Aryans”. Passing the gates of this ancient fortress, you find yourself in the kingdom of Armenian culture and history. The first stop is a waterfall, the water from which is considered holy among the Caucasian peoples. The second stop is a gallery with seven wall paintings, which depict decisive events in the history of Armenia. You will learn about interesting facts, related to this. At the end of the gallery, you will get acquainted with the national Armenian dance with candles, performed by young girls, and the fire in their hands symbolizes the connection of generations, the continuity of history. Then, guests who come on an ethnographic tour to the Arin-Berd center will get acquainted with the amazing national Armenian cuisine, be treated to wonderful wine, see national dances and listen to drinking songs. After the Armenian feast, you will visit the Armenian market, look at the work of potters, tinsmiths and other craftsmen, buy the products you like, and again plunge into dancing, songs, fun, and treats.

Chukotka. The harsh region of permafrost, a place of extreme climate, the edge of the earth - Chukotka - hides incredibly beautiful landscapes and the rich ethnographic culture of the peoples inhabiting it.

Natural-ethnographic park "Beringia". The main place of ethnographic tourism in Russian Chukotka is the easternmost village of our country - “Uelen”, where the natural-ethnic park “Beringia” is located, visitors of which have a unique opportunity to become more familiar with the life of the northern peoples of the Eskimos and Chukchi. Here you will visit a bone-carving workshop and see the masterpieces that these people make from available materials - walrus bone and whalebone. The natural and ethnographic park "Beringia" was created in 1990 to preserve the unique Bering Sea hunting culture of the indigenous population of Chukotka - the Chukchi and Eskimos, as well as to protect the biological diversity of the territory. The park has more than three million hectares of territory. During your ethnographic tour to Chukotka, you will find yourself in a completely different cultural environment, learn what the true life and traditions of the peoples of the North are like, visit routes specially designed for tourists around Chukotka Autonomous Okrug, on dog and reindeer sleds, you will see objects of Eskimo culture located in the park: “ Whale Alley", "Ekwen" and "Kivak". Driving along the coast, you will come across hundreds of settlements of local peoples dating back to different eras, which are built from whale bones. What's most interesting is that when scientists did radiocarbon dating of some of them, they turned out to be more than two and a half thousand years old. The languages ​​of the Eskimos and Chukchi peoples, their religious, hunting, and everyday traditions, folklore, and knowledge passed on from father to son over thousands of years are incredibly interesting. To this day, the Eskimos and coastal Chukchi have preserved elements of their ancient hunting trade: a leather boat, a rotating harpoon, a homemade float that they make by inflating the skin of a seal, and a traditional team of sled dogs. For lovers of event tourism, we can recommend going to traditional holidays, where you will witness dog sled races, Chukchi kayak regattas, attend concerts of folklore groups, buy authentic souvenirs, including figurines carved from bone.

In total, seven thousand nationalities live in the world, and one hundred and fifty of them are in our country, so the question is - where to go on an ethnographic tour in Russia? - our compatriots don’t even have it.

To eat or not to eat?

A new form of travel and recreation is proposed by local communities based on tourism (Community Based Tourism), which are located in the Bostanlyk district of the Tashkent region, for those who come here in the spring-summer season to admire the mountain landscape, swim in Lake Charvak, and wander around slopes of the Chimgan or Kulosya mountains, pick medicinal herbs or fish in the Ugam River. What exactly? Cuisine of the plains and mountains. We heard about this at a meeting of journalists with Viktor Tsoi, the national coordinator of the EuropeAid International Project for the Conservation of Biodiversity of the Western Tien Shan, held in mid-May in Tashkent at the premises of the Rabat Malik Travelers Association.

Gastronomic tourism is something that has not yet been in demand by visitors to this region of Uzbekistan,” said V. Tsoi. - Many have heard that the cuisine of the mountaineers is excellent, but not every visitor to the beautiful places of Chimgan or, say, the village of Brichmulla, has tasted what it really is. Usually tourists, especially those who arrived in an unorganized manner, prepare food themselves, using fires or “cauldrons” (cauldrons on bricks) specially prepared by local residents. But few people thought that biodiversity has provided such a set of products that have long been used as food by the local population. And that this could become a new direction of eco-tourism - gastronomy and cuisine of local residents.

It turned out that a number of travel companies and SVT groups have developed a tourism product called “Gastronomy and folklore of the Ugam-Chatkal Natural Park” (the fact is that a number of villages are located in the zone of this specially protected area), and now offer it to residents of Tashkent, as well as foreigners who consider themselves gourmets and do not refuse to explore “exotic” food. Previously, experts had a negative attitude towards picnics, calling them “Kazan-tourism” (or, analogously, pilaf-tourism, vodka-tourism), but then they realized that it was impossible to eradicate it, and it was not necessary. It is simply necessary to streamline this direction, offering people the best world of cuisine, instead of the usual barbecue and ketchup with beer.

“I would like to note that this is not only the food that we prepare for tourists, using the natural gifts of our region, but also the traditions of their preparation, reception, as well as folklore and crafts that demonstrate our connection with the outside world,” emphasized the head of the SVT village Brichmulla Riski Rakhimov. By the way, she recently received a notification from the President of the International Gastronomy Association Slow Food Carlo Petri that she has been accepted into membership of this organization, and her recipes for mountain Tajik cuisine will be included in multi-volume editions of the Ark of Taste encyclopedia.

From the end of May, the tourist season begins in the Bostanlyk region: boarding houses, summer health camps, holiday homes, tourist centers and hotels open. An intensive flow of private cars and public transport will begin along the new high-speed highway from the capital of the republic, bypassing the cities of Chirchik and Gazalkent, to the territory of Khumsan, Charvak, Chimgan and Kulosya, carrying tourists to places of recreation and entertainment. The final preparations are being completed for those facilities that will serve all visitors within three to four months - cable cars, cafes, rental offices. Roads and bridges that were damaged by recent landslides caused by heavy spring rains are also being repaired.

Nature has blossomed. The sun is getting hotter. And for tourists, local residents are preparing new services - accommodation in cozy guest houses, excursions to the Giza plateau, to the Neanderthal cave, to old settlements that are several hundred years old. And among the surprises are cuisine and folklore.

Residents of the villages of Chimgan and Brichmully and employees of the Tashkent company "Elena-tour" invited several Tashkent journalists to try out a new tourism product. And, you know, we didn’t refuse. Especially because they were preparing for the holiday - International Biodiversity Day (May 22), which promised us many interesting meetings and spectacles.

"Golden Brichmulla"

The journey began on May 20, 2005 at exactly seven o'clock in the morning. The travel agency's car gathered us all, still sleepy, but anticipating amazing adventures, in the city center - near the Hamid Olimdzhan metro station. There were four of us, and we sat in a Nexia car.

Soon the wind was whistling in our ears, the rays were hitting our eyes, and the car was rushing us towards the mountains, the peaks of which could be distinguished on such a sunny morning. I looked at the snow-white peaks, barely covered by rare clouds, and thought how beautiful it was there. My comrades also wanted to get there quickly.

We left the capital quite quickly. Nobody stopped us along the way, although there were fears that after the Andijan uprising (May 13-14), a state of emergency was introduced in the Tashkent region, and access for vacationers to tourist resources was limited. Yes, we encountered local police checkpoints along the way, but the machine gunners did not pay attention to us (only at the entrance to the village of Brichmulla, when we were crossing the bridge, a policeman checked our documents, wrote down the information in his notebook, and allowed us to move on).

The new highway seemed very convenient to us. The speed went beyond one hundred and fifty kilometers per hour, and there was no shaking. It’s not for nothing that huge funds were poured here from the state budget (in some places the highway had artificial lighting). True, approaching the “barrel” (that’s the name of the crossroads of roads flowing around Lake Charvak), we slowed down and began to carefully climb the mountains. The road here was also not bad, only the huge stones standing along the edges aroused suspicion: it was clear that they had rolled here by the will of nature. “As if such a cobblestone wouldn’t fall on our heads,” we involuntarily thought. But that didn't stop us. Only in one section did we have to move off the road onto a dirt road, as a landslide demolished part of the road and covered someone’s house (I hope there were no casualties). Bulldozer drivers and dump trucks were already working there, clearing the path.

The weather was great. In the sun, the surface of Charvak shone like a polished bucket. Soon we arrived at the village of Brichmulla. And they were waiting for us. As soon as the car stopped at the school, the sounds of a national melody were heard. We were greeted with bread and salt, as well as a cup of kaymak (sour cream). Children dressed in national costumes looked at us cheerfully and invited us to the holiday in Tajik, Uzbek, and Russian.

The school was filled with people, it seemed that the entire village and neighbors had come here to boot. Well, it was exactly two thousand. Among the guests are elders, elders, respected people (heads of local authorities). Risks Rakhimova announced the beginning of the holiday.

Let me tell you, it was very interesting. The first part consisted of theatrical skits about how one should not treat nature in a predatory manner. Schoolchildren in costumes performed the role with such passion and feeling that any professional actor would envy them. We were shown numbers of how hunters do not spare birds - chukars, eagles, how a careless son littered around his house, putting his parents in an awkward position, how a person does not know how to be friends with the sun, water, grass, earth, animals. This was wonderful, especially considering that the scenes were created by the children themselves (they also sewed the costumes with the help of their parents). But the most pleasing thing was the elementary school children, dressed in fruit and vegetable outfits, who played a fairy tale.

The second part is folklore. Here we saw wonderful mountain Tajik songs and dances performed by school groups “Guncha” and “Sadbarg”. Simple white dresses and bright embroidery were in perfect harmony with the surrounding space and the spiritual aura that the girls created around themselves. And the movements are nothing short of charming. It was clear that the performers had shed more than one hour and more than one drop of sweat during rehearsals, preparing to show their clear and measured movements, steps and pirouettes to those who would come to the celebration.

Teenagers from the group "Nilufar" demonstrated choral singing, and also caused a storm of applause. But the members of the folklore group "Novbahor" performed Tajik songs in a modern interpretation, dancing, they rhythmically knocked wooden spoons, which they squeezed with the fingers of one hand. Teachers and high school students from the group "Lola" showed that they are familiar with both Uzbek and Russian folklore.

After that, we were taken to the school, where the local history museum was located. It had just begun to function and did not have a significant amount of exhibits, but what it already had aroused respect for the school director. She managed to find ancient scarves and clothes (black men's robes - chapans, light women's robes - yalak, burqa, belts), shoes (boots, called chukai), which were worn even before the revolution. A huge number of fabrics with patterns - suzani, handicrafts. Among the material assets are oil lamps, jugs, mortars, spoons, plates, tools and other household utensils of the century before last. All this was demonstrated in semi-darkness, which created a special impression for us. By the way, as Rakhimova said, her students promised to bring what they often find in the ruins of settlements and on the shore of the lake (Charvak is an artificial lake; in the 60s, builders, having built a dam, flooded many ancient villages). By the way, there are many “black archaeologists” here who find gold, copper and silver coins, as well as items made of metal and stone, but you yourself understand that this all flows abroad.

And the last thing is gastronomy,” said Risky, opening the way for us to the next room. We entered the room and were stunned. The entire long table was filled with various dishes. It’s even difficult for me to describe their number and volume, but we immediately realized that we couldn’t overcome all this in a month, even if we moved our jaws intensively. Thank God, the elders were called to help, and we sat down to eat together.

First, they served dairy dishes - kaymak, kurtova (this is a liquid soup made from crushed kurt - dry cottage cheese + greens). The aroma tickled the nostrils, and the tongue tasted salt, milk, and herbs. Then they brought seven types of flatbreads, made in completely different ways: with oil, with salted water, with meat, with onions, with fat, with herbs. These are thin baked "patyrs" and fried plates of "katlama", huge kilogram "cham-patyrs" with grass and others, the name of which I - alas! - I didn’t remember. But they promised to show us how bread products are prepared in the national house, which significantly enlivened our impressions.

Next, came the first courses: cold soups made from milk, corn and herbs (I don’t remember the name). Before we had time to put this down, they served “shir-birich” - hot milk soup + rice + ghee. "Tunuk" - pancakes with spices - was served on the table. Porridge "Budina" - starch from the so-called mountain potatoes - the "olgi" plant (name in Tajik) - was also tasty, but the female half leaned on it. By the way, this plant is also used to make jelly “kaudak” (+ thyme, raikhon + sour milk) - we tried it too. According to residents, they are good for the stomach. But what is considered most useful for women is “atalla” - a liquid porridge that is served to them after childbirth, supposedly it restores strength and strengthens the body. The men, you understand, took a light sip, thinking, well, this is delicious, after all, this is not food for the weaker sex, we would like to have more heart...

They brought it closer. There was Brichmullin style pilaf, dried roots of the “ozhit” plant, rhubarb jam (“kislyachka”) called “rivoch”, and mulberry and grape fruits (they are boiled in their own juice, which releases fructose, no need to add sugar) - “ tires". Meanwhile, our digestive system was filling up with layers, and we did not feel the desire to stop this process. Before we had time to finish the above dishes, they brought “jahori-erma-butka” - a semi-liquid dish made from wheat + meat (it was simmered for more than 2-3 hours).

My vision grew dim when they brought cabbage rolls made from wild onions “Kuk-piez” and from grape leaves with eggs, a dish called “kazan-kabob” - stewed goat meat, kebab of porcini mushrooms, dumplings with mint, Korean pilaf (add potatoes ), crushed dried apples, mulberries, sweet millet and many, many other things that my stomach, for example, did not fit into. I raised my hands and gave up.

That’s it, I can’t take it anymore,” I whispered, feeling that I needed to collapse somewhere to digest all this. They served tea made from various plants, and I refreshed my throat.

They gave us a couple of hours to rest. And then we drove towards the Kulosya canyon. It was there that they showed a private guest house, where old women, like in a theater, demonstrated their skill in making flatbreads. They kneaded the dough, cut it into pieces, gave it a shape, wet it with salt water and began to throw it into the “tandoor” - a clay oven, where logs were already burning. At the same time, various songs were sung to us. And among the greenery, the murmur of the river, on an ottoman (a bed-platform that can accommodate a large number of people), we were again treated to dishes - samsa (pie) made from the "yalpiz" grass, soups and porridge, mountain honey, almonds, bones. I don't understand how I managed to eat this. But I admit, my belly spread out, and I even had to refasten my belt several notches.

Having given us the opportunity to relax in nature, we were taken to another place - to the mountains. The Nexia couldn’t get up there, so we moved to a UAZ and a Zhiguli, which were adapted for mountain racing. In five minutes we were already at one of the peaks, from where we could see the beauty of Lake Charvak, the surrounding mountains, greenery and rivers.

The guest house was built in old traditions - from clay and wood. Everything inside is lined with carpets and suzani. A small table, “kurpacha” (like mattresses), pillows - and again treats - samsa made from dandelions and other herbs, sour cream, soups, sweets...

That day we went to bed, feeling our stomachs were in shock. They had never tried such a variety of mountain cuisine. By the way, we were accommodated with Risky’s brother - the house was well-groomed and tidy, good living conditions for tourists.

Just before my eyes closed, I heard a song the girls were singing. They sang in Russian, from the classics of the Nikitin bards. About "Golden Brichmulla"…

"Alpamysh" in Chimgan

The next day we were taken to Chimgan. This is a village located 40 kilometers from Brichmulla. The road was clean, in particular, the landslide had been cleared, and therefore we reached our destination without any problems. They were waiting for us there too.

I would like to note that if Brichmulla is a Tajik village, then Chimgan is a Kazakh-Kyrgyz village. What is the difference? Well, not only in ethnicity (Tajiks are Persians, Kazakhs and Kyrgyz are Turks, a different language group), but also in their way of life: Tajiks are farmers, Kazakhs and Kyrgyz are nomads. Only here there is one specificity - mountain peoples live in Chimgan, and in this they differ from the steppe peoples who live on the territory of Kazakhstan and Kyrgyzstan. And therefore the culture here is somewhat different compared to its historical homeland.

Be that as it may, a warm welcome awaited us. Girls dressed in national Kazakh costumes were invited to places of honor. And then the concert began. At first there was a school story on the topic of the harmful influence of humans on nature, and we noticed that we attracted not only high school students, but also children from first grade to the theatrical production. There were songs and dances from Kazakh-Kyrgyz folklore, we were invited to dance along with the participants (albeit to a modern Kazakh hit), which we did with great pleasure (we need to prepare a place for the next treat!).

But most of all we liked the production of "Alpamysh". This is a folk epic about a hero who fought against injustice for the happiness of his family and friends. It is difficult to say to which ethnic group Alpamysh specifically belongs (there is some debate), but it was clear that he was a nomad. And so we enjoyed watching the entire performance of the actors from among the students and teachers.

Oh my God, how well the costumes, paraphernalia were chosen (they even put up a yurt), and horses. As the village elder Bakhtiyar Rezhepov told us, it was difficult to find ancient clothes, because not all families kept them. We had to prepare our own swords and bows and arrows. But we got the greatest pleasure from the acting. The 11th grade student who played brother Alpamysh tried especially hard. According to legend, he was captured by nukers (servants) on the orders of the bai (feudal lord) and tortured for not insulting his parents. A sob was heard among the guests: the old women invited to the celebration were crying. And my colleagues sat with red eyes. We have to agree: the guy played with feeling and evoked certain emotions in us.

But as always happens in fairy tales, a happy ending is guaranteed - and joy reigns on earth. We thanked the actors and expressed hope that other tourists would be no less interested here. This is where the folklore ends. Although they promised to play the dombra and songs about the free Kazakh life in the evening (unfortunately, for various reasons this did not happen).

We were accommodated in Bakhtiyar's cottage; the house, by the way, was located next to the main road, and it was convenient for those arriving by car. There was also a cafe here - on the second floor of another building, and a swimming pool, which turned out to be without water. The owner expressed a desire to fill it, but we asked not to do this, since it was still a little cold outside - only the day before yesterday there was a hailstorm here. Don't forget, Chimgan is a mountain village.

As you understand, after folklore there is lunch. According to the travel program, it was called “Auyl dastarkhani”. And then we got a second wind, although our stomachs were still barely digesting the Brichmullin food. Kazakh dishes were served on the table. The first was “zhupka” - this is dough baked without butter + broth + fried onions + greens. We devoured it in one sitting. Then they brought “tarak-oshi” - millet, which is first boiled and then... fried, pounded and mixed with sour cream or milk.

The “zhent” dish is dried cottage cheese, which is fried, then fried millet is added to it, ground in a mortar, butter is added, and rolled into balls. You understand, there were flatbreads, huge kurts, and kumiss.

Kazakh men must have three Ks,” said Bakhtiar, who also became a member of Sloe Food. - This is “K” - “kyz” (girl), the second “K” is kumys (mare’s milk), the third “K” is “kazy” (horse meat). We don’t offer the first, but you can try the second and third.

Indeed, mountain kumiss is very tasty, and it contains a certain amount of natural alcohol. Maybe it's because of the grasses the horses eat. And kazy is served together with a dish called “beshbarmak”. This is a broth with dough strips + meat + onions + herbs. Unlike the sedate "beshbarmak", fragrant herbs predominated in Chimgan. It is eaten with our hands, but we, not accustomed to such simplicity, preferred to use spoons and forks. I note that this is not easy: the dough kept slipping out of the spoon, and I had to pierce the plates with forks.

To speed up the digestion process, we were offered a cooling drink “bosa” (like beer, with alcohol up to 9%), it is made from millet in warm water, leaven is given... fermentation occurs... You yourself understand that it becomes fun for a man in the steppe or in the mountains after this drink, it makes you want to sing songs and dance.

After a hearty lunch, we rested a little on the slippers (like the above-mentioned "ottoman") under a tree, some of us rode a horse, some walked around the neighborhood, taking photographs and talking with local residents. We slept well, I personally dreamed of Alpamysh’s wife... I don’t know why...

"Fragrant flowers of Khumsan"

Khumsan greeted us as warmly as the previous villages. I will add that this is an Uzbek village, and therefore slightly different traditions prevail here than in Chimgan and Brichmulla. A folklore concert was organized at the school. The girls sang songs and danced, albeit to a tape recorder, but this did not take away the interest. French tourists also wandered here and, having heard the music, came here like bees to honey. They watched with interest the performance of schoolchildren entitled “The Kashgar Legend,” which was once written by the writer Sharaf Rashidov (who is also the first secretary of the Central Committee of the Communist Party of Uzbekistan), and were pleased.

After the concert, a gastronomic period began, which, you know, ended with an increase in weight by several kilograms. They offered "skirt" pancakes, "shurpa" soup (beef meat + potatoes + carrots + peas + broth with herbs), Khumsan pilaf (it also contains a lot of herbs), fresh vegetable salads, dairy products - cheese, butter and kurt. And many, many flowers on the tables. The Khumsan people themselves call their tourist product “Fragrant flowers of Khumsan”. The head of the SVT village, Farkhod Akramov, said that horses are ready for guests to hike around the surrounding area.

After a hearty lunch, who wouldn’t want to shake it all up in the stomach to speed up the process there? And we rode for two hours. I came across a good, kind horse, she did not kick, and therefore the adventures passed without any emergency incidents. We sunbathed a little near the Ugam River (the water there is - brrrrr! - cold, because it flows from glaciers), and at six o'clock in the evening we left for Tashkent.

The folklore and gastronomic tour has ended, leaving us with pleasant memories and impressions. I had to go on a diet to regain my previous weight. And I am writing about this for you, dear readers, if you want to go to Bostanlyk district, then know about it...