If you are already quite tired of sea beaches, hot sun, long flights to other countries, then we recommend that you turn your eyes to interesting ethnographic places. In recent 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 with 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 studied peoples, their ancient holidays, see folk costumes, listen to songs and admire the dances.

Choosing a place for an ethnographic tour in Russia should be based on your cultural needs, location, and financial possibilities. If finances do not allow you to travel far from your place of residence, do not be upset, because there are interesting objects of ethnography in any region of Russia, fortunately, it is large and multinational. But with great financial opportunities, you can go to get acquainted with the peoples of other countries and continents. Trips with ethnographic tours will become incredibly interesting for school-age children, they will broaden their horizons and make friends with geography. Since our topic today is: where to go with an ethnographic tour in Russia? - we will talk about several popular ethnographic destinations today 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 indigenous peoples, who have lived on these lands for centuries.

Architectural and ethnographic complex "Khokhlovka". In the Perm Territory 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 open-air museum of wooden architecture of the Urals, which began its work in 1980. The museum ensemble "Khokhlovka" is located only 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 the traditional architecture of numerous peoples of the Kama region. And yet, here tourists can enjoy rare beauty, local landscapes: calm river surface, wooded hills, rocks along the bay, spruce forest, mixed with birch groves and thickets of juniper, mountain ash, bird cherry, viburnum. In winter, it is also very beautiful here: the icy river expanses of the Kama, the domes of churches shining in the sun. In Khokhlovka, ethnotourists are waiting for traditional mass festivities in honor of the holidays of the national calendar: "Seeing off Maslenitsa", "Trinity festivities", "Apple and Honey Spas", interesting folklore holidays, military-historical or art festivals. All thirty-five hectares of the area of ​​this town are divided into cultural and ethnographic zones of the Perm region: 1. Northern Kama region; 2. South Prikamye; 3. Komi-Permyak sector. In one sector you will see the atmosphere of a residential hut of the peoples of the Perm Territory and an exhibition of objects of folk painting, and in the other, examples of peasant estates of the nineteenth - twentieth centuries, in the third, a large wooden church, transported to the territory of the museum 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 tourist season is from late May to early October. But, this place of ethnographic tourism in Russia is waiting for 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 the Kuban. Kuban is a multinational region, where there are more than one hundred and twenty nationalities, each of which stands out for its original cultural component.

Ethnographic park "Dobrodeya" in Anapa. This ethnographic complex has a hotel, so you can stop 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, an authentic tavern specializing in cooking Kuban cuisine. The park reproduces the atmosphere of a nineteenth-century Cossack village. The ethnographic museum exposition "Cossack Compound" introduces the guests of the park to the fascinating history, life, customs, songs, cuisine of the Kuban Cossacks. There is a "Cossack Museum" and a folklore ensemble. On the Cossack farm, everything looks the same as it did in the old days: a wattle fence, a white mud hut with a large stove, traditional decoration: an image on an embroidered towel in the red corner. In the backyard there is a garden, vegetable garden and poultry house. Here it 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, before the Cossacks drew water there. This spring is under state protection. Once at the exposition "Cossack Fair", ethnotourists can get acquainted with folk Cossack crafts, see how blacksmiths, potters, furriers worked in ancient times, and purchase the items they like. The Dobrodeya theme park stands fifteen kilometers from the city of Anapa, in the middle of a picturesque forest spread along the spurs of the Greater Caucasus Range. Another ethnographic excursion direction of the Dobrodeya park is called the Kingdom of Berendey, and it is designed for young visitors. This is the “Fairytale Forest”, where the traditional heroes of Russian folk tales live: the Nightingale the Robber, Kikimora, Leshy, Tsar Berendey, the Scientist Cat by the Oak, the Swan Princess and others. An exciting theatrical performance awaits young visitors to the park.

Arin-Berd Armenian Center in Gai Kodzor in the Kuban. By visiting this cultural center of Kuban, you will learn a lot about the rich Armenian culture. Arin-Berd operating in Guy Kodzor is visited not only by residents of the Kuban or Russians, but also by foreign tourists. This most interesting ethnographic place in Russia introduces guests to the culture of the largest Armenian diaspora living in the Krasnodar Territory. In translation "Arin-Berd" means "Fortress of the Aryans". Passing the gates of this ancient fortress, you find yourself in the realm of Armenian culture and history. The first stop is a waterfall, the water from which among the Caucasian peoples is considered holy. The second stop is a gallery with seven wall paintings depicting 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 the guests who came on an ethnographic tour to the Arin-Berd center will get acquainted with the amazing national Armenian cuisine, treat themselves 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 your favorite products, and again plunge into dances, songs, fun, treats.

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

Natural and ethnographic park "Beringia". The main place of ethnographic tourism in Russian Chukotka is the easternmost village of our country - "Uelen", where the natural and ethnic park "Beringia" is located, whose visitors have a unique opportunity to get to know the life of the northern peoples of the Eskimos and Chukchi. Here you will visit a bone carving workshop, see the masterpieces that these people make from available materials - walrus bone and whalebone. The Beringia Nature and Ethnographic Park was created in 1990 to preserve the unique Bering Sea hunting culture of the indigenous people 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, find out what the true life and traditions of the peoples of the North are like, visit routes specially designed for tourists around the Chukotka Autonomous Okrug, on dog and reindeer sleds, see objects located in the park Eskimo culture: "Whale Alley", "Ekven" and "Kivak". Driving along the coast, you will meet hundreds of settlements of local peoples dating back to different time periods, which are built from whale bones. What is most interesting is that when scientists did radiocarbon dating of some of them, they turned out to be over two and a half thousand years old. Incredibly interesting are the languages ​​of the Eskimos and Chukchis, their religious, hunting, everyday traditions, folklore, knowledge passed down from father to son for thousands of years. Until now, the Eskimos and the Primorsky Chukchi have preserved elements of their ancient hunting trade: a leather boat, a swivel harpoon, a home-made 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 and does not arise.

Ethnographic tours are a promising new direction in modern cultural and educational tourism. Ethnographic tours are based on historical and folk monuments of a particular region, but also include folklore holidays, folk cuisine, folk crafts, ancient customs and much more.

We will tell you about several new developments of regional ethnographic tours.

"Caucasian House" is a new ethnographic program that tells how the peoples of Karachay-Cherkessia lived centuries ago. It is a 10-day tour with a tour of the Arkhyz settlement - the ancient capital of Alanya, a city-museum with temples of the 10th-12th centuries; excursions to the Karachay village of Khasaut, the village of Dombay; tasting of Caucasian wines and dishes of Caucasian national cuisine.

"Journey to Spiritland" excursion ethnographic tours in Altai. All tours are individual, multi-variant, but as an obligatory element they include a demonstration of shamanic rites. In addition, sightseers are invited to visit ancient temples, visit an Altai storyteller, spend an evening by the fire with a story about the Altai starry sky and get acquainted with ancient rituals.

"Sayan ring" - ethnographic festival of the Krasnoyarsk Territory and Tuva. The included program "Siberian rites" involves a visit to the ancient village of Shushenskoye, lunch in a Siberian tavern, evening gatherings, participation in ancient rituals, obligatory tea drinking in a Siberian hut, living in ancient Siberian villages, viewing archaeological sites, visiting the geographical center of Asia, a Buddhist monastery, getting to know the way of a Tuvan family.

"Journey along the Amur" – a tour that offers acquaintance with the original culture of the ancient branch of the Tungus-Manchurian tribes, participation in ancient rituals, tasting of national dishes, including the famous Amur fish soup, Ulchi boating.

"Shaman Tours" offers the Baikal region. One of the most popular tours "Way of the Shaman" , lasts 7 days. During it, tourists visit the shaman's ulus, examine the legendary Shaman-stone, make a short trip through the mysterious caves with rock paintings, undergo a purification ceremony and much more.

Krasnodar region offers ethnographic tour "Kuban Cossack" . This is an extensive excursion program with folklore dinners and concerts, with a visit to the Lermontov Museum and the Museum of Winemaking with a tasting of Kuban wines. During the tour, the participants of the excursion visit the excavations of the ancient settlement of the time of the Bosporan kingdom, ancient Turkish fountains. It is possible to include in the program a trip to the Black or Azov Sea, Taman wine tasting. There is also a small ethnographic tour "Cossack Don" with a trip to one of the villages, a visit to a Cossack kuren and a visit to a concert of a Cossack choir with an obligatory dinner of Kuban folk dishes.

"Ethnographic Village" , which is under construction in Elabuga near Kazan, already offers tourists its numerous services in ethnographic tourism. On the basis of the complex, a Tatar village and a Russian courtyard were built, as well as a maidan (square) for holding Sabantuy and a meadow for evening gatherings. Tasting dishes of Tatar and Russian cuisine are offered on the territory of the village. At the tourist complex there is a car rental, a horse base is being created, a souvenir shop and a boat station are already open. Vintage carriages are waiting for their customers.

Ethnocultural tourism promotes closer ties, interaction between representatives of the small peoples of Russia, as well as the development of their cultural and economic potential.

Ethnographic tour program

Ethnographic tour program should be compiled taking into account the interests of tourists who are fond of folklore, interested in the history and national characteristics of the region. The technology of organizing such tours implies a complex thematic selection of excursions and leisure activities that highlight the national characteristics of the wealth of the region. It is advisable to supply buses audio cinemasummers with recordings of national music to play it during long journeys, which prepares tourists for the perception of the topic, and the guide can comment on the musical accompaniment.

It would be useful to visit those places where tourists can buy handicrafts as a keepsake, therefore, when organizing tours, it is necessary to leave tourists free time for rest, walks and shopping.

When developing animation programs, it is necessary to include visits to folklore holidays, concerts of Russian folk groups. Attractive is the personal participation of tourists in dances, round dances, games, etc. It is also good to offer photo and video services at the same time.

Unfortunately, the use of ethnographic objects as animation objects is often associated with a number of problems. Some, due to their uniqueness, deserve the attention of tourists, but are not in good condition for inspection or have poor transport accessibility. However, single ethnographic objects, i.e., scattered on the territory of various territorial units remote from each other and therefore not included in the tour, can be an excellent animation object, provided that the animation program is well-designed.

Ethnographic heritage objects must be presented intelligently and creatively. Scientific and technological progress has done its job: the products of one country practically do not differ from similar products of another. Cultural uniformity is unacceptable. A region that wants to become a popular ethnographic tourist destination must have unique cultural complexes with exciting animation programs and offer them to the tourist market.

Holiday as an animation event

A holiday is an event with the active, creative participation of the local population and tourists, dedicated to outstanding events, traditional dates, anniversaries.

While promoting Russian culture in tourism, one should pay special attention to the nature of the creation of national holidays, that is, to understand what the essence of the nature of folklore holidays and rituals is.

The reflection of national culture in animation programs affects the behavior and experiences of a person. Russian folk culture has developed a multi-level system of psychotherapeutic influence on a person. Therefore, animation programs built on the basis of Russian folklore and its traditions have a double recreational function - through the aesthetic and moral perception of reality, the psyche is restored and bioenergetics is strengthened.

The Russian folk calendar, which is an alloy of terms of work and a certain type of experience, the Russian annual cycle is one of the high achievements of culture, its harmoniously wise, human mentality, a kind of psychological masterpiece. It not only harmonizes and states the course of time, but also gives it a sacred symbolic meaning and high psychological content.

The folk calendar contains a series of behaviors and experiences prescribed for a person, which works like a psychotherapeutic system. We can draw one more conclusion about Russian holidays: the Russian calendar year contains a formula for laughter therapy - for about two months a year a person is supposed to laugh. There were ceremonies, rituals that gave rise to positive emotions, and a bright laugh was prescribed to a person by tradition. Thus, a person experienced his unity with nature, and this system introduced him into the natural world as the environment of his spiritual dwelling - a person entered into a strong, healthy system of relations with the world, with himself. There were many holidays that organized the relationship of people with each other.

Currently, animation programs in event tourism play a huge role in promoting cultural development, where the main goal is to combine restored national traditions and the inherited historical potential that the tourism sector has (historical and museum complexes, temples, cities, villages and much more). The interest of tourists in certain dates, motivation and playing with these interests in a "lively" (animated) form with the personal participation of tourists make such a tour unforgettable.

Ethnographic (folklore) tourism can be stationary and event-based. For example, tours with an animation program that take place all year round (the city of Myshki, animation tours in estates, etc.), i.e. stationary, as well as one-time, in honor of certain events (holidays, festivals, carnivals, competitions, etc.) in specific period of time.

Event-animated tourist programs are a new type of program tourism products. Standing at the junction of sightseeing and educational and entertainment programs for serving tourists, event and animation tours successfully combine all the best qualities. These are only a standard excursion show, but also the involvement of a tourist in action, which, in turn, is based on the historical fact of celebrating a particular date.

Event-animated tours are a special kind of program tourism. Their planning has a number of specific features that differ from the creation of a standard tourist product, therefore, it is subject to special development. The peculiarity of the development of this type of tourist product requires knowledge of folklore, culture, traditions, customs, celebrations of special dates, superstitions, legends associated with them, that is, everything without which the event program ceases to be such, as well as the methodology and technology of animation, setting the goal is to include the tourist in active activity in the process of consuming services, the integration of psychological and psychophysical aspects when creating the most comfortable event-animated tour.

The revival of the spiritual culture of the people in modern conditions is becoming very relevant. This is due to the need to restore the original ethical and aesthetic norms, ways of artistic and moral education of a person, so characteristic of the artistic folk culture, its holidays, rituals, games, etc.

The solution of these problems presupposes the revival of such an integral part of spiritual culture as folk holidays and rituals. Their role in the recreation of a person, the restoration of his physical and spiritual strength is unusually large: they have a huge impact force and carry an emotional charge that contributes to the moral and physical recovery of a person.

In addition, folk rituals and holidays are closely connected with history, mythology, they reflect the ideas accumulated by man about life, space, the environment, as well as the achievements of folk pedagogy and folk art.

Tourist organizations are obliged to make every effort to attract potential tourists not only by the presence of architectural monuments, but also by interesting entertainment programs. Russia has a huge potential for historical holidays and folk traditions. Taking these customs as a basis, it is possible to develop excellent educational, event-animated programs that will surely gradually raise interest in Russian traditions not only among our tourists, but also among tourists who have come to us from other countries.

Russian spirituality needs a careful and loving attitude of contemporaries. Provincial culture, with its direct focus on people, proximity to everyday needs and demands, can be actively involved in the processes of tourism activities.

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 Charvak Lake, stagger along slopes of the Chimgan or Kulosi mountains, pick medicinal herbs or fish in the Ugam River. What exactly? Kitchen of the plains and mountains. We heard about this at a meeting of journalists with Viktor Tsoi, the national coordinator of the EuropeAid International Biodiversity Project for the Western Tien Shan, held in mid-May in Tashkent at the premises of the Rabat Malik Travel Association. - Gastronomic tourism - that's what has not yet been demanded by visitors to this region of Uzbekistan, - said V. Tsoi. - Many have heard that the cuisine of the highlanders is magnificent, but not every visitor to the beautiful places of Chimgan or, say, the village of Brichmulla, has tried what it really is. Usually, tourists, especially those who arrived in an unorganized manner, cook their own food using fires or "cauldrons" (cauldrons on bricks) specially prepared by local residents. But few people had the idea that biodiversity presented such a set of products that have long been used as food by the local population. And that it can become a new direction of ecological tourism - gastronomy and cuisine of local residents. It turned out that a number of travel companies and CBT groups have developed a tourist 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 they offer it to residents of Tashkent, as well as foreigners who consider themselves gourmets and do not refuse the knowledge of "exotic" food. Previously, experts had a negative attitude towards picnics, calling them "kazan-tourism" (or, alternatively, plov-tourism, vodka-tourism), but then they realized that it was impossible, and not necessary, to eradicate it. 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 want to note that this is not only 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 CBT of Brichmulla village Rakhimov's risks. By the way, she recently received a notification from the president of the International Association of Gastronomy Slow Food Carlo Petri that she was accepted as a member 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, rest houses, tourist centers and hotels are opened. 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 for those facilities that will serve all visitors within three to four months are being completed - cable cars, cafes, rental offices. Roads and bridges that were damaged by recent landslides caused by heavy spring rains are also being repaired. Nature flourished. 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 the old settlements, which are several hundred years old. And among the surprises - 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 tourist product. And, you know, we did not refuse. Especially because they were also preparing for the holiday - the International Day of Biodiversity (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 car of the travel agency gathered us all, still sleepy, but looking forward to amazing adventures, in the city center - at the metro station Hamid Olimjan. There were four of us, and we were accommodated in the Nexia car. Soon the wind was whistling in our ears, the beams hit our eyes, and the car sped us to 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 as quickly as possible. We jumped out of the capital pretty quickly. On the way, no one stopped us, 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 tourists to tourist resources was limited. Yes, we met checkpoints of the local police 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, the policeman checked the documents, wrote down the information in his notebook, and allowed us to move on). The new freeway seemed to us very convenient. The speed went off scale for a hundred and fifty kilometers per hour, and no shake. No wonder the state budget swelled huge funds here (in some places the highway had artificial lighting). True, approaching the "barrel" (the so-called crossroads of roads flowing around Lake Charvak), we slowed down and began to carefully climb the mountains. The road was also not bad here, only the huge stones standing at the edges aroused suspicion: it was clear that they had rolled down here at the behest of the natural elements. "No matter how such a cobblestone fell on my head," we involuntarily thought. But that didn't stop us. Only in one section we had to move off the road onto a dirt road, as a landslide demolished part of the road, covered someone's house (I hope that everything went off without casualties). Bulldozers and dump trucks were already working there, clearing the way. The weather was excellent. In the sun, the surface of Charvak shone like a polished bucket. Soon we drove up to the village of Brichmulla. And they were waiting for us. As soon as the car stopped at the school, the sounds of the 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 celebration in Tajik, Uzbek, Russian. The school was filled with people, it seemed that the whole village and neighbors had come here. Well, it was exactly two thousand. Among those invited are elders, aksakals, 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 scenes about how one should not be predatory towards nature. Schoolchildren in costumes performed the role with such passion and feeling that any professional actor would envy them. We were shown numbers, how hunters do not spare birds - kekliks, eagles, how a negligent 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. It was wonderful, especially considering that the scenes were invented by the children themselves (they also sewed costumes with the help of their parents). But most of all, the younger students, dressed in outfits of fruits and vegetables, who played a fairy tale, pleased us the most. The second part is folklore. Here we saw wonderful mountain Tajik songs and dances performed by school groups "Guncha", "Sadbarg". Simple white outfits and bright embroidery harmonized perfectly with the surrounding space and the spiritual aura that the girls created around them. And the movement is one of charm. It was evident that the performers shed more than one hour and more than one drop of sweat at rehearsals, preparing to show their clear and measured movements, pas and pirouettes to those who would come to the holiday. Teenagers from the "Nilufar" group demonstrated choral singing, and also caused a storm of applause. But the participants of the folklore group "Novbakhor" performed Tajik songs in modern processing, dancing, they rhythmically knocked with wooden spoons, which they squeezed with the fingers of one hand. Teachers and high school students from the "Lola" group 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 was already there aroused respect for the headmaster. She managed to find old scarves and clothes (black men's dressing gowns - chapans, light women's dressing gown - yalak, veil, belts), shoes (boots, referred to as 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 is often found in the ruins of ancient settlements and on the shore of the lake (Charvak is an artificial lake; in the 60s, builders, having erected 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 metal and stone products, but you yourself understand that all this is flowing abroad. "And last but not least, gastronomy," Risky said, opening the way for us to the next room. We entered the room and were stunned. The entire long table was crammed with various dishes. It’s even difficult for me to describe their number and volume, but we immediately realized that we wouldn’t be able to overcome all this even in a month, even if we move our jaws intensively. Thank God, the elders were called to help, and we sat down to eat together. First, dairy dishes were served - kaimak, kurtova (this is a liquid soup made from crushed kurt - dry cottage cheese + greens). The aroma tickled the nostrils, and the tongue felt the taste of salt, milk, herbs. Then they brought seven kinds of cakes, made in completely different ways: in oil, in salt water, with meat, with onions, with fat, with herbs. These are thin baked "patyrs" and fried "katlam" plates, huge kilogram "cham-patyrs" with grass and others whose name is me - alas! - did not remember. But they promised to show us how bread products are prepared in the national house, which noticeably enlivened our impressions. Next, the first courses went: cold soups of their 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. The table was served "tunuk" - pancakes with spices. Porridge "Budina" - starch from the so-called mountain potatoes - the plant "olgi" (the name in Tajik) - was also tasty, but the female half leaned on it. By the way, kaudak jelly (+ thyme, raikhon + sour milk) is also made from this plant - we also tried it. According to the residents, they are good for the stomach. But the most useful for women is "atalla" - liquid porridge, which is served to them after childbirth, they say, it restores strength and strengthens the body. The men, you know, took a little sip, thinking, well, it’s delicious, after all, this is food for the weaker sex, we would have been tighter ... They brought it tighter. There were pilaf in Brichmulla style, dried roots of the plant "come alive", jams from revel ("sour"), called "rivozh", and fruits of mulberries and grapes (they are boiled in their own juice, which releases fructose, no need to add sugar) - " tires". Meanwhile, our digestive system was filling up in layers, and we didn't feel the urge to stop the process. Before we had finished with the above dishes, we brought "jahori-yerma-butka" - a semi-liquid dish of wheat + meat (it is simmered for more than 2-3 hours). It clouded my eyes when they brought cabbage rolls from wild onions "Kuk-piez" and from grape leaves with eggs, a dish of "kazan-kabob" - stewed goat meat, barbecue from porcini mushrooms, dumplings with mint, Korean pilaf (add potatoes ), crushed dried apples, mulberries, sweet millet and many, many other things that, for example, my stomach did not fit. I raised my hands and surrendered. - That's it, I can't take it anymore, - I whispered, feeling that I needed to fall somewhere to digest it all. Here they served tea from various plants, and I refreshed my throat. We were given a couple of hours to rest. And then they took me to the side of the Kulosya canyon. It was there that they showed a private guest house, where old women, like in a theater, demonstrated the skill of making cakes. They kneaded the dough, cut it into pieces, gave it a shape, soaked it with salt water and began to throw it into the "tandoor" - a clay oven, where logs were already burning. At the same time, they sang various songs to us. And among the greenery, the murmur of the river, on the ottoman (bed-platform, accommodating a large number of people), we were again treated to dishes - samsa (pie) from the herb "yalpiz", soups and porridge, mountain honey, almonds, bones. I don't understand how I managed to eat it. But I confess, my belly was spreading, and I even had to refasten the belt by several divisions. Having given the opportunity to relax in nature, we were taken to another place - to the mountains. The Nexia could not get up there, so they moved to the UAZ and the Zhiguli, which were adapted for mountain racing. In five minutes we were already on one of the peaks, from where the beauty of Charvak Lake, surrounding mountains, greenery and rivers was presented. The guest house was built in the old traditions - from clay and wood. Inside, everything is lined with carpets and suzani. A small table, "kurpachi" (like mattresses), pillows - and again treats - samsa from dandelions and other herbs, sour cream, soups, sweets ... That day we fell asleep, feeling that our stomachs were in a state of shock. They have never tasted such a variety of mountain cuisine. By the way, we were placed with brother Risky - the house was well-groomed and tidy, good conditions for tourists. Before my eyes closed, I heard the 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 was removed, and therefore we reached our destination without any problems. We were also expected there. I want to note that if Brichmulla is a Tajik village, then Chimgan is Kazakh-Kyrgyz. What is the difference? Well, not only in ethnicity (Tajiks are Persians, Kazakhs and Kyrgyz are Turks, a different language group), but also in the 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 that live on the territory of Kazakhstan and Kyrgyzstan. And therefore the culture here is somewhat different in comparison with the historical homeland. Whatever it was, but we were waiting for a warm welcome. Girls dressed in national Kazakh costumes were invited to places of honor. And then the concert began. At first, there was a school story about the harmful influence of man on nature, and we noticed that we attracted not only high school students, but also children from the first grades to the theatrical production. There were songs and dances from the Kazakh-Kyrgyz folklore, we were invited to dance with the participants (albeit to the 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 relatives and friends. It is difficult to say which ethnic group Alpamysh specifically belongs to (there are some disputes), but it was clear that he was a nomad. And so we enjoyed watching the whole game of actors from among the students and teachers. Oh my God, how well the costumes were chosen, paraphernalia (even a yurt was set up), horses. As the leader of the village, Bakhtiyar Rezhepov, told us, it was difficult to find old clothes, because not all families kept them. I had to prepare my own swords and bow and arrows. But the biggest pleasure we got from the acting. The student of the 11th grade, who played the brother of Alpamysh, especially tried. According to legend, he was seized by the nukers (servants) on the orders of the bai (feudal lord) and tortured because he did not offend his parents. A sob was heard among the guests: the old women, invited to the holiday, were crying. Yes, and my colleagues sat with red eyes. We must 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 be no less interesting here. This is where folklore ends. Although they promised to play the dombra in the evening and songs about the free Kazakh life (unfortunately, this did not happen for various reasons). We were settled in Bakhtiyar's cottage, the house, by the way, was located next to the main road, and this is convenient for those arriving by car. There was also a cafe - on the second floor of another building, and a pool that turned out to be without water. The owner expressed a desire to fill it, but we asked not to do this, as it was still cold outside - only the day before yesterday hail passed here. Do not forget, Chimgan is a mountain village. As you know, after the folklore dinner is supposed to be. According to the travel program, it was called "Auyl dastarkhany". And then we got a second wind, although the stomach was still barely digesting Brichmulla food. Kazakh dishes were served on the table. The first was "zhupka" - this is a dough baked without oil, + 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, threshed in a mortar, butter is added, rolled into balls. You understand, there were cakes, huge kurt, and koumiss. “Kazakh men must have three Ks,” said Bakhtiyar, who also became a member of Sloe Food. - This is "K" - "kyz" (girl), the second "K" is koumiss (mare's milk), the third "K" is "kazy" (horse meat). We do not offer the first, but you can try the second and third. Indeed, mountain koumiss is very tasty, and there is a certain proportion of natural alcohol in it. Maybe it's because of the herbs that horses eat. And kazy is served with a dish called "beshbarmak". This is a broth with dough plates + meat + onions + greens. In contrast to the sedate "beshbarmak", fragrant herbs prevailed in Chimgan. It is eaten with hands, but we, not accustomed to such simplicity, preferred to wield with spoons and forks. I note that this is not easy: the dough slipped out of the spoon, and the plates had to be pierced 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, they give sourdough ... fermentation is in progress ... You yourself understand that it becomes fun for a peasant in the steppe or in the mountains after that drink, and pulls to sing songs and dance. After a hearty lunch, we had a little rest on the tapchans (such as the above-mentioned "ottoman") under a tree, some of us rode a horse, some walked around the neighborhood, taking pictures and talking with local residents. We slept well, I personally dreamed of Alpamysh's wife… I don't know why… "THE PERFECT FLOWERS OF KHUMSAN" Khumsan met us as warmly as the previous settlements. 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 the school. The girls sang songs and dances, however, under a tape recorder, but this did not take away their interest. French tourists wandered here, who, having heard the music, came here like bees to honey. They watched with interest the presentation of schoolchildren called "Kashgar Legend", which was once written by the writer Sharaf Rashidov (he 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 a weight gain of several kilograms. They offered pancakes "skirt", soup "shurpa" (beef meat + potatoes + carrots + peas + broth with herbs), Chimgan pilaf (it also has a lot of herbs), fresh vegetable salads, dairy products - cheese, butter and kurt. And lots and lots of flowers on the tables. The Khumsan people themselves call their tourist product "Fragrant flowers of Khumsan". Farkhod Akramov, the head of the settlement's SVT, said that horses were ready for the guests to hike around the surroundings. After a hearty meal, who wouldn't want to shake it all up in the stomach to speed up the process there? And we drove for two hours. The horse I came across was good, kind, it did not kick, and therefore the adventures passed without any emergency. We sunbathed a little near the Ugam River (the water there - brrrr! - is cold, because it flows from glaciers), and at six o'clock in the evening we left for Tashkent. The folklore and gastronomic tour 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 region, then know about it ... Alisher TAKSANOV, Association of Travelers of Uzbekistan "Rabat Malik"

Belarus has a significant resource potential for the development of folklore and ethnographic (ethnographic) tourism, which is dedicated to acquaintance with traditional folk culture, traditional types of religious buildings, residential and outbuildings, crafts and crafts, folk cuisine, regional folklore, songs and dances, folk costumes and etc.

The resource base for the development of ethnographic tourism is ethno-cultural heritage- a set of objects and phenomena of traditional everyday culture, transmitted from generation to generation, which form the basis for the preservation of cultural identity, perform the function of uniting the nation and are of universal value in terms of history, aesthetics, ethnology, anthropology, art, science, becoming the property of all mankind.

In the process of cultural development of the Belarusian ethnos, historical and ethnographic regions, which are distinguished on the basis of a complex of ethnocultural features: natural and ecological conditions, features of ethnic history, the specifics of economic activities and industrial culture, the nature of settlement and the architectural appearance of settlements, folk housing, clothing, oral and poetic creativity, customs, rituals, local dialects, etc.

In the works of V. S. Titov on the territory of the Republic of Belarus, six main historical and ethnographic regions are identified and characterized: Podvinye (Poozerie), Central Belarus, Ponemanie, Dnieper, Western Polissya, Eastern Polissya.

The authoritative researcher A.I. Lokotko additionally identifies a number of local historical and cultural regions in which characteristic complexes of natural landscapes, architectural and urban planning monuments, and ethnographic elements of traditional culture have developed:

zz? Beresteyskaya land; zz? Pruzhany-Slonimsky local area; zz? road of castles Lida - Nesvizh; zz? Golsha land;

zz? Naroch region; zz? Braslav Lake District; zz? Polotsk land; zz? Orsha region; zz? Dribinsko-Mstislavsky region; zz? Branch;

zz? Mozyr Polissya;

zz? Turov and Pogoryn towns; zz? Pinsk Polissya;

zz? From the edge of Kolas to the edge of Naliboksky.

zz? settlements that have preserved the “ethnic type” in places where representatives of one or another ethnic group live in a compact manner, with a traditional street layout, the position of dwellings and outbuildings; zz? traditional dwellings (residential - with a traditional interior, a set of household items, non-residential - retaining the appearance and internal layout);

zz? religious buildings reflecting the confessional affiliation of representatives of a particular ethnic group, differing in a set of traditional techniques in architecture;

zz? necropolises, cemeteries and individual burials with traditional tomb structures, inscriptions in the native language, ornamentation;

zz? household objects corresponding to the traditional economic type: wells, mills, etc.;

zz? centers of traditional folk crafts and crafts; zz? traditions of holding folk festivals in certain places with the participation of folklore groups; zz? ethnographic museums, exhibitions;

zz? cult holy places: springs, tracts, etc.

Expert O. A. Mechkovskaya singles out historical, ethnographic and local history museums (83 objects in Belarus), monuments of folk architecture (87), houses of crafts, schools of folk art (77), folklore collectives (27), traditional festivals and folk art fairs (16), factories of art products (25) .

In the Republic of Belarus, there are about 100 centers of traditional folk crafts and crafts, dozens of local areas of weaving and embroidery, pottery, straw and wicker weaving, etc. A list of the main centers of traditional folk crafts and arts and crafts is presented in Appendix. 4.

Museums of folk architecture and life in the open air have a special attraction for fans of folklore and ethnographic tourism - scansens. The first museum of this kind was created on the island of Dugarden in Stockholm, pitted with trenches (Swedish. scansen). Currently, there are 1,162 such museums in Sweden, 395 in Norway, 229 in Finland, 28 in Ukraine, and 8 in Latvia.

In the Republic of Belarus, the leading institution in the field of museumification of monuments of folk architecture is the Belarusian State Museum of Folk Architecture and Life, located in the suburban area of ​​Minsk at the confluence of the Ptich and Menka rivers near the villages of Strochitsa and Ozertso. The planning structure of the museum is formed by six exhibition sectors corresponding to the historical and ethnographic regions of Belarus. Already available for the tour are the Poozerye, Podneprovie, Central Belarus sectors, Ponemanye, Western Polesie, Eastern Polissya, as well as additional sectors Mestechko and Old Town are in the process of being formed. ".

One of the leading centers of folklore and ethnographic tourism is the museum of ancient folk crafts and technologies "Dudutki" (Pukhovichi district) - the first private museum in Belarus. The objects of the excursion show are a mill, a smithy, a crafts workshop, a tavern, a stable, etc. The Dudutki Museum actively uses animated technologies for interpreting cultural heritage (showing the work of masters of folk crafts, baking bread, tasting dishes and drinks of folk cuisine , performances by folklore groups, etc.), organizes traditional folk holidays and thematic performances.

In the Zaslavsky Historical and Cultural Reserve, the ethno-graphic complex "Mlyn" was formed (an old steam mill, a "hut of a delivery man", a sviran, a smithy, a pottery workshop).

At present, about 150 monuments of wooden architecture are presented in the structure of Belarusian museums, which are one of the most valuable elements of traditional material culture.

The exposition of the Belarusian State Museum of Folk Architecture and Life presents more than 30 wooden buildings, in the system of literary museums (house-museums of writers and poets) - 40, in historical and cultural reserves - 20.

Important elements of the resource potential of folklore and ethno-graphic tourism are traditional folk holidays (Etnagrafiya Belarusi, 1989; Litsvinka, 1998; Kruk*, 2003; Blishch, 2010, etc.). The main holidays of the Belarusian folk calendar correspond to the phases of the movement of the Sun across the sky. On the eve of the winter solstice, when the shortest day of the year is replaced by the longest night and a new annual cycle begins in nature, Belarusians traditionally celebrated carols, notable for walking around the yards with a cheerful company with musicians and a goat in disguise on a generous evening. On the day of the vernal equinox, a holiday dedicated to the sun god was celebrated - Yarile.

traditional holiday Kupala was timed to coincide with the summer solstice, when the longest day of the year is replaced by the shortest night. Important elements of the holiday are the Kupala bonfire (its fire symbolizes the sun, light and protection from evil spirits), games and round dances around the fire, the search for the mythical fern flower, night swimming in rivers and lakes, meeting the dawn, divination flower wreaths. On the day of the autumn equinox, a holiday was celebrated Rich, dedicated to the end of the harvest.

Between the holidays dedicated to the phases of the Sun, holidays were also celebrated, symbolizing the change of the seasons of the year: Shrovetide at the turn of winter and spring, Semuhu at the turn of spring and summer, the end of summer and the arrival of autumn symbolized Stubble(the longest festive and ritual complex, which included Zazhinki, Zhnivo itself and Dozhinki), with the advent of winter, they celebrated grandfathers.

In the Christian era, traditional folk holidays were preserved, but acquired a different symbolic meaning. So, during the former carol festival of the birth of the Sun, they began to celebrate the Nativity of Christ. The day of the vernal equinox as a symbol of the victory of day over night was replaced in the Christian holiday calendar by the Easter holiday of the Resurrection of Christ as a symbol of the victory of life over death (in this case, there are the largest calendar discrepancies between the two holidays, based on the tradition of annually determining the date of Easter). The Kupalle holiday was replaced by a holiday dedicated to John the Baptist, the old traditions of night bathing were symbolically reoriented to the Christian tradition of baptism with water. In the Christian calendar, Semukha corresponds to the feast of the Trinity. The three-stage Feast of the Harvest in the Christian tradition corresponds to the Feast of the Savior, also consisting of three elements: the first Savior is Poppy, the second is the Apple Savior, the third is Nut (or Honey, Bread, depending on the local tradition).

Traditional holidays are involved in the tourism sector in various ways. Some holiday programs (“Gukanne vyasny”, “Maslenitsa”, “Kupalye”, “Kolyada”, etc.) are organized in cities and villages in the form of mass celebrations and on the basis of cultural institutions. A wider range of folk holidays is held in museums (the Belarusian State Museum of Folk Architecture and Life, the Museum of Ancient Folk Crafts and Technologies "Dudutki", etc.). Tourists can become not only spectators, but also participants in festive events within the framework of Greenways programs.

Due to the increased attention to the problem of preserving and reviving the ethnographic heritage, a number of Belarusian traditional festive and everyday rituals are included in the State List of Historical and Cultural Values ​​of the Republic of Belarus: the rite "Kings" in the village of Semezhevo (Kopyl district), the rite "Vadzhenne i pahavanne straly » The village of Cossack Bolsuny (Vetkovsky district), songs of the village of Kozly (Yelsky district), everyday songs of the village of Novoye Polissya (Lelchitsky district). The ancient carol rite "Zhanitsba Tsyarashki" (Lepelsky district) and the rite "Yur" yauski ka-ragod" in the village of Pogost (Zhitkovichsky district) are included by UNESCO in the List of Intangible World Cultural Heritage of Humanity.

An important element of national culture and a resource for ethnographic and specialized gastronomic tourism is folk cuisine (Korzun*, 1980; Navagrodsky, 2001; Bela, 2009; Blish, 2010, etc.). Since the 19th century potato dishes, which are called the “second bread” of Belarusians, are widely used. A distinctive feature of the Belarusian cuisine is the use of grated potatoes for the preparation of such popular dishes as dra-niki, sorcerers, dumplings. Dishes based on diluted flour have long been known - zatirka, kulesh, etc. Typical meat dishes of Belarusian folk cuisine are vereshchaka, vantrobyanka, polendvitsa, homemade sausage, and also bacon (salted or fried - cracklings).

The traditions of the Belarusian folk cuisine are being revived by the culinary and ethnographic festivals “Motalsky Prysmaki” (Ivanovsky district), “Gifts of the Forest” (Rossonsky district), “Smachna Esci” (Lepelsky district). Dishes and drinks of folk cuisine are offered in many farmsteads, among which the estate of the famous connoisseur of Belarusian cuisine Ales Bely "Martin's Gus" (Volozhinsky district) is of greatest interest to connoisseurs of folk culinary traditions.

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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, customs of the ancestors entails the loss of the identity of the people and the feeling of patriotism. In the program training of students of a tourist university, the goal is to train specialists who are able to 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, in the days of Slavic paganism and the first centuries Christianity in Rus'.

Ethnological education in the structure of tourist training will allow training specialists who are able to competently work in the domestic and inbound tourism market. For foreign citizens, most of our rituals, customs and holidays are national exotics that attract 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 - whether it is an architectural monument, a necropolis, or a natural object. In each locality there is Red Mountain, Yarilin Meadow, Devil's Pool or other places with which ancient legends, rituals, and festivities are associated. Health tourism will only benefit from replenishment with such elements as picking up healing herbs that are special for the area, riding on the grass on Job the Long-suffering (May 19), a Slavic wrestling competition under the guidance of experienced instructors. Recreational tourism, which involves a long stay in a certain place (sanatorium, boarding house, camp site), provides the most complete opportunities for using ritual elements tied to calendar dates. What could be more interesting and exotic than the Ivan Kupala holiday with night swimming and jumping over the fire, trinity rites or participation in carnival fun? The use of the traditions of folk cuisine 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 deployment of foreign and domestic policy requires new guidelines in humanitarian and professional education, ethical and national education of the younger generation.

Purpose: To consider the importance 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 impact of Russian folk holidays on tourism in Primorsky Krai.

theoretical significance.

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

Practical significance.

The course work will consider the object of study, its development. When considering the subject of research, its significance and potential will be revealed.

1. The problem of the development of inbound tourism

1.1 Problems that foreigners face when they want to visit Russia

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

· the tourist infrastructure of Primorsky Krai is underdeveloped, 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 tourism resources, facilities, services, proven forms and methods of tourism statistics, a system for collecting marketing information that ensures the full promotion of the tourism product of Primorsky Krai;

· the assortment of souvenirs on the subject of Primorsky Krai is limited, the places of its sale are low positioned, which does not allow forming the image of municipalities of Primorsky Krai favorable for tourism;

· the recreational and historical and cultural potential of the Primorsky Territory is used to a small extent;

· the discrepancy between the places of collective accommodation facilities for tourists and recreants to the possibilities of the industry and the nature of the tourist product generates a low level of their occupancy, the average rate of which does not exceed 40 percent;

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

· a limited range of large-scale events at the regional and international levels of modern infrastructure does not provide an active growth in the tourist flow. To date, only two parks of culture and recreation are officially registered in Primorsky Krai; the number of cultural and leisure institutions has decreased by 125 units since 2002, the number of theater, musical, and folklore creative groups has decreased by 840 units;

· Quantity and quality of sightseeing objects are not able to provide content for long tours. Today's volume of objects of the excursion display allows organizing only a 2-3-day tour program;

despite the presence of a number of educational programs of a tourist orientation, in the Primorsky Territory there is no systematic approach in practice-oriented education, training of certain categories of 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 market tourist services. An expert assessment shows that only 20 percent of hotel enterprises in Primorsky Krai employ university graduates without work experience, while the degree of dissatisfaction with the level of training and professionalism of their employees is manifested in about 80 percent of enterprise managers.

1.2 Ways to solve the problems of inbound tourism

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

The Chairman of the Committee of the Federation Council on Youth and Tourism also noted that it is necessary to work on simplifying the visa regime. Now intergovernmental agreements are in force: with China - on visa-free trips for tourist groups for up to 15 days, with Korea - on simplifying visa formalities. A visa facilitation agreement is being prepared with Japan.

As a result 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 submit proposals to the Government of the Russian Federation on the development of the infrastructure of railway stations and airports on the most attractive tourist routes of the Far East and the Baikal region. The Federal Agency for the Development of the State Border of the Russian Federation - to take measures to actually establish an international pass regime for 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 ACP and others.

At the round table in RIA "Novosti" dated 06/23/2011, the Russian Union of Tourism Industry proposed to the Ministry of Foreign Affairs to create a working group to solve the problems of inbound tourism and stipulated that Russia would not be able to increase the inbound flow of foreign tourists if the consulates of our country abroad were unfriendly to the tourism industry, and the procedure for issuing visas will remain just as complicated. It is not enough to improve the infrastructure, improve the level of service and optimize the ratio of price and quality, especially since in both capitals all this already fully complies with international standards. We also need to make sure that foreign tourists want to visit Russia and could come to us without much trouble.

Yury Barzykin, vice-president of the PCT, noted that in 2010 Russians who went abroad took out 26.5 billion dollars. And foreigners brought 8.9 billion dollars into Russia. The difference between the two figures - 17.5 billion - is the deficit in the balance of payments under the "Trips" item. "For comparison, in the US from January to April, tourists brought in 12.9 billion dollars, plans for the whole of 2011 - reaching the figure of 151 billion," - added Mr. Barzykin.

Another problem of inbound tourism, according to Sergei Voitovich, is the high competition of different countries. "For example, the Russian ecological tourism product - Baikal, Altai, Kamchatka - competes with Costa Rica, Kenya, Tanzania, which go out of their way to make tourists come to them. And what are we doing for this?"

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

Outcome of the round table: The PCT proposed to create 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 Tourism Agency, industry public organizations and other interested parties - to jointly solve problems and discuss the prospects for the development of inbound tourism in Russia.

From the above, it follows that the tourism sector is underdeveloped and needs to be improved and supplemented. Under such conditions, it will be difficult to develop Russian folk holidays as a tourism factor. The development of infrastructure 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 human life, the personal and the public are closely intertwined.

Holidays associated with the history of the country, with its centuries-old traditions, rituals, 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 it a person felt like a person, a member of a team.

The manifestation of all forms and types of culture of any group, starting from the accepted forms of behavior, ending with the demonstration of outfits and the performance of traditional rituals, goes through a holiday.

The holiday calendar changes as the history of the Fatherland changes.

traditional Christian holidays remain unchanged, interest in which has now increased significantly. And it's not just curiosity. Knowledge of the origins of national culture, customs and habits of one's people will help to understand the history of one's country, the fate of generations and one's family tree.

2.2 Characteristics of Russian folk holidays

Mamslenica, symryan weekmla(before the spelling reform, buttermilk was also often used) is a folk holiday cycle that has been preserved in Rus' since pagan times. The rite 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, it is allowed to eat butter, dairy products and fish. In the Orthodox (Russian) church calendar, this period is called the Cheese week, the week (week) following the meat-fat week. In its continuation, the Charter prescribes to abstain from meat (but not other fast food), and the usual fast on Wednesday and Friday is canceled; On Wednesday and Friday of the Cheese week, there is no liturgy. In the Orthodox Church, it is believed that the meaning of Cheese Week is reconciliation with neighbors, forgiveness of offenses, preparation for Great Lent - a time that needs to be devoted to good communication with neighbors, relatives, friends, and doing good.

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

springmnk (var. invocations spring) - Slavic rite of meeting spring; ritual songs of an incantatory nature, accompanying the rite of clicking (cooking) of spring. The timing of the holiday meeting of spring is not quite 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, the girls could gather to "click spring" at will on any day, but always on the Annunciation, Palm Sunday, Good Thursday, Thursday in Easter week and on Krasnaya Gorka. Prior to 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 also celebrated.

The designation of the holiday by the word "meeting" is not entirely accurate. They don’t meet spring, but they “call”, “hail”, “hoot”, “conjure”, that is, they call by means of spells. The primitive farmer did not fully understand the patterns of the change of seasons: the possibility was not ruled out that winter would last forever, and spring would not come. In order to prevent such a disaster, spring was invoked and attempts were made to bring about its return through rites. The beginning of spring was associated with the arrival of birds, and it was believed that the birds bring it with them. The words "as the birds fly, so the warmth will go with us" mean not only the sequence of events, but express the idea of ​​cause and effect.

In order to cause the arrival of birds, and consequently, the beginning of spring, it was necessary to depict this arrival, to imitate it. The main means of calling spring was that on one of the March days they baked larks or waders. These birds were given to children who placed them on elevated places, either tied with strings or thrown into the air. At the same time, the children sang stoneflies - ritual songs that were supposed to call, bring spring closer.

Nickymthat Vodopaml - day of the folk calendar among the Eastern Slavs, dedicated to the day of memory of St. Rev. Nikita 3 (16) April. The holiday is associated with feeding, appeasing the merman, who woke up on April 1 (according to the old style), on the day of Mary of Egypt. Waiting for three days for a treat, Vodyanoy breaks the ice and torments the fish. Part of the first catch, crumbs of bread, leftover wine, a pinch of tobacco, etc. were given as an offering to the waterman. In some cases, a horse bought in a clubbing was sacrificed to the waterman. If the merman is satisfied with the victims, then he will give the fishermen a good catch, will not interfere with them and will save them from the storm and drowning.

Water - a spirit, the embodiment of the destructive, hostile to man, the elements of water in the form of a mythical owner of a particular reservoir. In the view of the Belarusians, the merman had the appearance of an old average height with a long beard, smooth, shiny skin and webbing between the toes, which symbolized his connection with the water element. In stagnant lakes, he could represent a humpbacked and bearded old man with legs and a tail like a cow.

palm 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 believers come to this holiday with branches, as a rule, willow plants - willows, willows, willows or other trees that are the first to bloom in spring, in commemoration of those branches that were cut by the Jews who met Jesus in Jerusalem.

Of course, in the south, flowers and branches of other trees, usually palms, are used. In Russia, where there are no such trees and where 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 true name is the Entry of the Lord into Jerusalem, the Week of Vay or Flower-bearing Sunday.

Vyamtskaya whistlingmnya, whistlemska- an original Vyatka folk holiday.

The first documented mention 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 commemoration of those killed in the fratricidal "Khlynov massacre" between the Vyatchans and Ustyuzhans in the city of Vyatka and, according to pagan customs, was accompanied by whistling and dancing (Whistle was originally called "Svistoplyaska").

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

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

Gradually, the old holiday changed. The fisticuffs stopped, they stopped rolling balls down the ravine. The fair acquired great importance, the ancient ritual meaning of the holiday was forgotten. The sale of whistles, clay, and then plaster toys-figurines was expanding, and the children, having fun, whistled for two or three holidays.

In 1882, the Vyatskiye Gubernskiye Vedomosti (Vyatskiye Gubernskiye Vedomosti) used the new name "Svistunya" as a matter of course to designate the holiday.

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

From the name of the holiday comes one of the nicknames of the Vyatchans - whistling.

Orthodox Easter

Christ's is the biggest 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 whole universe, a 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 festivities is associated with breaking the fast after Great Lent - the time of abstinence, when all holidays, including family ones, were transferred to the celebration of Easter. Everything that expresses Renewal (Easter streams), Light (Easter fire), Life (Easter cakes, eggs and hares) becomes symbols of Easter.

On Easter, as on the most important holiday of the church year, a particularly solemn service is celebrated. 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.

Kramsleepy thmrka- a folk spring holiday among the Eastern Slavs, known from ancient Russian times. With the spread of Christianity, it was timed to coincide with the first Sunday after Easter (the so-called Fomin Sunday or Fomin's Day) - the first day of the Radonitsa week.

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

Krasnaya Gorka 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 nature, therefore Krasnaya Gorka is also the first spring festivities for young girls. Games and festivities took place on hillocks, which were freed from 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 (at the cemetery), after which a holiday was held.

Holiday " Lelnik" It was usually celebrated on April 22, on the eve of St. George's Day (Egoriy Veshny). These days were also called "Red Hill", because the hill, located near the village, became the scene of action. A small wooden or turf bench was installed there. The most beautiful girl was put on it, who played the role of Lyalya (Lely).

To the right and left of the girl on the hill, offerings were placed on a bench. On one side was a loaf of bread, and on the other side was a jug of milk, cheese, butter, an 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 praised the deity as a nurse and giver of the future harvest. In the course of dancing and singing, the girl sitting on the bench put wreaths on her friends. Sometimes, after the holiday, a fire (oleliya) was lit on the hill, around which they also danced and sang songs.

In spring rituals, throughout the entire Slavic world, various magical actions with eggs were widely used. Throughout the spring, eggs "pysanka", "krashenok" were painted - and various games were played with them. The church Easter calendar has largely obscured the archaic essence of the rituals associated with eggs, but the content of the Easter egg painting leads us into deep archaism. There are also heavenly deer, and pictures of the world, and many ancient symbols of life and fertility. Ethnographic museums keep thousands of Easter eggs, which are the most massive 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 the completion of the work of salvation and the day of the beginning of a new era that goes beyond 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 on the 50th day after the Resurrection and 10 days after the Ascension in the Zion room, where the apostles prayed, the promise of the Savior was fulfilled. The holiday got its name because in this descent of the Holy Spirit, all the fullness of the Godhead (God the Father, God the Son, God the Holy Spirit) is manifested, which means that the economy of the salvation of the human race is completed.

The feast of the Trinity (Pentecost) and the following day of Spirits crown the chain of spring holidays (Shrovetide, Annunciation, Easter) and mark the onset of summer. The people called the Trinity week green Christmas time. Therefore, on this day, all Orthodox Christians rush to the church with flowers, where, after the liturgy, vespers are performed, at which the clergyman, together with those present in three kneeling prayers, asks for the Holy Spirit to be sent down to us, for the forgiveness of sins and for the repose of all in the faith and hope of the departed Christians.

Another feature of the feast of Pentecost is that on this day churches and houses of believers are decorated with trees, herbs, and flowers. This is how the Old Testament church celebrated Pentecost, thus celebrating the memory of God giving Moses the Law - the Ten Commandments - on Mount Sinai. And also, according to legend, the Zion chamber was decorated in this way, 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). It 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 the mermaids". In addition, it includes the rites of commemoration of the dead, merging in this with the 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: "The mermaid sits on the branches"). During the entire period, mermaids are in close proximity to a person, so that they can even come into contact with him. Numerous prohibitions and customs are associated with Rusalia, for example, a ban on large works was widespread, it was impossible to go into the forest alone, drive cattle there, rinse clothes and sew. 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 drag the drowned to themselves. In Mermaid Week, mermaids should have been appeased - then one could count on their help.

Rusalia in Rus' were celebrated on the eve of the Nativity of Christ and the Epiphany (winter Rusalia), in the week after the Trinity (Rusal Week) or on the summer Ivan's Day (Ivan Kupala). Judging by the annals, the main term of the Rusal was summer, tied already in the XII century to the Christian Trinity and ending with a strictly fixed day of the summer solstice - the day of Ivan Kupala (the birth of John the Baptist). The Kiev chronicle of the second half of the 12th century calls the "Mermaid Week" the seventh week after Easter, which ends with the feasts of the Trinity (seventh Sunday) and the descent of the Holy Spirit (Spirits Day).

On Thursday, the girls went to the forest to "curl a birch" (there was a birch in the field). Having chosen the trees, the girls curled them - they tied the tops of two young birch trees, bending them to the ground. Wreaths were woven from the branches. At the same time, they sang songs, danced round dances, and ate the food they brought with them under the birch trees (there must have been scrambled eggs). When curling the wreaths, the girls kumili, that is, they performed the ceremony of kumleniya: a cross was hung on birch branches connected in the form of a circle, the girls kissed in pairs through this wreath, exchanged some things (rings, scarves) and after that they called each other kuma (sisterhood). Experts explain this custom as a relic of ancient rituals that marked the puberty of girls. When the purely girlish rituals ended, the guys joined the festivities with refreshments and drinks.

Agrafena bathing suit (Agrafena Fierce roots) - such a popular name for the day of memory of St. Martyr Agrippina, which is celebrated on July 6.

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

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

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

From the 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 Kupalnitsa, according to legend, the souls of ancestors who lived on earth in the period between Easter and the Trinity lived on plants. On the same day they began to break the bath brooms. For this, not only branches of birch or oak were used, but also other deciduous trees: alder, bird cherry, willow, linden, currant, viburnum, mountain ash. It was believed that the brooms tied on this or on Ivanov's day had an increased healing power.

Peasants, to protect themselves from witches, put stinging nettles on the windows of their huts that day, and in the doors of cattle yards - a young aspen tree, uprooted by all means.

According to popular belief, on the night of Ivan Kupala, trees move from place to place and talk to each other through the rustle of leaves. Animals and even herbs talk to each other, which are filled with a 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. They usually went in search of whole companies, for fun and games the grass was heavily trampled.

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

At night, before sunrise, Ivan da Marya's flowers were plucked. It was believed that if you put them in the corners of the hut, then 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 it would seem to the thief that the owner was talking to the hostess.

On the night from Agrafena to Ivan until sunrise, so that no one could see, they tore the Chernobyl, it was believed that coal could be found under the root. He, in turn, could become a salvation from many diseases of the abdomen, nausea, and so on. At the same time, it was believed that if someone sees you doing this, the coal will immediately go into the ground.

On the eve of Ivan Kupala, the girls were guessing by herbs.

They collected 12 herbs (thistles and ferns are a must), put them under the pillow at night so that the betrothed would dream ("The betrothed, mummers, come to my garden for a walk!").

At midnight, it was necessary to collect flowers and put them under the pillow. In the morning it was necessary to check whether twelve different herbs had accumulated. If you have enough, you will get married this year.

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

Willowmn Kupamla, Also Willowmnew day- a summer folk holiday of pagan origin, so called by the Eastern and Western Slavs. Midsummer Day has an old tradition of celebrating almost all over Europe. It is celebrated 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 the new style, the date of birth of John the Baptist is later, falls on July 7, since the Russian Orthodox Church lives according to the old style. In Russia, the holiday has lost its astronomical correspondence to the solstice. There is no strict correspondence of astronomy in other countries: Sweden, Finland, etc.

Midsummer Day is filled with rituals associated with water, fire and herbs. The main part of the Kupala rites is performed at night.

Water

An obligatory custom of Ivanov's day was mass bathing: from that day on, all evil spirits came out of the rivers, so up to Ilyin's day it was possible to swim without fear. In addition, the water of Ivan's Day was endowed with life-giving and magical properties.

In places where there was a ban on swimming in the rivers (due to mermaids), they bathed in holy springs. In the Russian North, on the eve - on the day of Agrafena, the Bathers heated baths 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 throughout the year.

On this holiday, according to popular beliefs, 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 banks of the rivers, which were burned on the night of Kupala. In addition, on Midsummer Night, as well as on Semik-Trinity, they very often divined with the help of wreaths lowered into the river: if the wreath floats, it promised happiness and a long life or marriage.

Fire

The main feature of the Kupala night is the cleansing bonfires. They danced around them, jumped over them: whoever jumps more successfully and higher will be happier. In some places, livestock were driven between the Kupala bonfires to protect them from pestilence. In Kupala bonfires, mothers burned shirts taken from sick children so that diseases would burn along with this linen. Young people and children, having jumped over the fires, arranged noisy fun games and races. Be sure to play in the burners. According to the beliefs of the peasants, on the Kupala, the shortest night, you can’t sleep, as all evil spirits come to life and become especially active - witches, werewolves, mermaids, sorcerers, brownies, water spirits, goblin. At the same time, it was believed that the Kupala fire had magical powers that could drive away all evil spirits, especially witches, who were especially dangerous on Kupala night and could steal milk from cows or spoil bread 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 from the mountains or carried on poles, which is quite obviously connected with the symbolism of the solstice.

Herbs

A characteristic sign of Ivan Kupala is the numerous customs and legends associated with the plant world. Herbs and flowers collected before dawn are placed under Ivan's dew, dried and preserved, considering such herbs to be more healing. They fumigate the sick, fight evil spirits, they are thrown into a flooded oven during a thunderstorm to protect the house from a lightning strike, they are also used to kindle love or to "dry".

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

In addition, one of the main symbols of Ivan'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 the incest of twins and finds numerous parallels in Indo-European mythologies. Ivan da Marya very often appear 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 the Christ, the son of the living God. After the Resurrection of Jesus Christ, the Apostle Peter became a zealous preacher of His teachings and headed one of the first Christian communities, for which he was crucified upside down on the cross during the time of Emperor Nero, about 65 AD.

For about 5-7 days during the summer solstice, the sun rises and sets at the same time, during a certain period the length of the day does not change. Therefore, the celebration of the pagan Kupala lasted 5-7 days and ended with Peter's Day. This is evidenced by some motifs of the Kupala-Peter's songs: "Before Peter, on the fifth day, the girls collected the herbalist.", "Before Peter, on the fifth day, Janov's horse roamed." etc.

It was a good time for farmers. Summer is in full swing. Mushrooms ripen in the forest (boletus, mushrooms, mushrooms, chanterelles, porcini, etc.), in the gardens - strawberries, raspberries, currants, in the gardens - early vegetables. Almost immediately after the last Petrovsky Lent on this day, they broke the fast abundantly, slaughtered a ram, a bird, and prepared various dishes from them. They tried to serve young potatoes with dill, fresh cucumbers, fresh vegetable salads, cottage cheese and butter for the festive table. They baked pies with fresh mushrooms, berries, chicken and cottage cheese.

On Peter's Day, the godfathers with bows gave wheat pies to the godchildren. The matchmakers from the side of the wife treated the matchmakers of the husband to dinner, and the mother-in-law brought baked cheese to the sons-in-law in the second year of marriage. In the villages they arranged a cheerful brotherhood. They set up wide tables, laid out treats: roast lamb, pies stuffed with lamb, cheesecakes. They served wine bought with common money, with which the brotherhood began. Each drinker said: "Father Peter-Paul! Plug up a hole in the sky, plug up clouds, clouds, don't rain! Give, Lord, clean up the green mowing in a good way."

It is worth saying that there was a reason for such a joint celebration on Peter's Day. The fact is that in the summer it was unprofitable to butcher cattle in every house: firstly, she did not have time to "work up" the meat, and secondly, it was difficult to store meat in the heat - it quickly deteriorated. And therefore, in order to break the fast, the community stabbed a ram for everyone, it was enough to eat enough fresh meat at once for the inhabitants of the whole village. So the problem of storage was solved by itself: it simply did not arise. Mutton, being a traditional Russian dish, was the main treat at Peter's brotherhoods. A good side dish for lamb was rutabagas, turnips, beets, and beans.

On St. Peter's Day, it was customary to visit. For this, relatives came even from distant villages. Everyone walked and had fun from the heart, because ahead until the Nativity of the Most Holy Theotokos (September 21) there was a difficult, suffering time.

Elijahmn day- a traditional folk holiday among the Eastern and Southern Slavs, dedicated to 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 mind by Ilya the prophet, who assumed all the functions of the Thunderer. Apparently, the pagan holiday dedicated to Perun, during the Christianization, was "closed" by the Christian holiday of Elijah the Prophet, but only the name of the main character changed in the popular mind.

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

From Ilyin'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 that day on, all evil spirits returned to the water (devils, mermaids, hair - from Ivan's Day and until now they were on land, where Ilya the prophet shot them with lightning). Therefore, bathing 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 Ilyin's day was a collective meal ("brotherhood") with the slaughter of a ram or bull bought in a clubbing. In addition, beer or wort was brewed at Ilyina Bratchina. Such brotherhoods ended with youth festivities, games, round dances and songs. The organizers of Ilya's brotherhood, unlike other holidays, were men.

Successmnie Holymth Bogoromditsy- a holiday of the Orthodox and Catholic Church, dedicated to the remembrance of the death (assumption) of the Mother of God. In Orthodoxy, it belongs to the number of the Twelve (Assumption of the Most Holy Lady of Our Lady and Ever-Virgin Mary). According to church tradition, on this day the apostles, who preached in various countries, miraculously gathered in Jerusalem to say goodbye and perform the burial of the Virgin Mary.

In Orthodoxy, the holiday is one of the twelve holidays and has 1 day of forefeast and 8 days of afterfeast. The holiday is preceded by a two-week Assumption Fast from August 1 (14) to August 14 (27), inclusive, which is the strictest after Great Lent. The verses of the feast 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 feast.

In some places, for the sake of a special celebration 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 Virgin). 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 common in the Russian Church, but in the 19th century it was almost forgotten and was performed only in a few places. Currently, the rite of the burial of the Mother of God is performed in many cathedral and parish churches on the 2nd or 3rd day of the holiday. The divine service begins with an all-night vigil, at the great doxology the clergy go to the shroud with the image of the Virgin lying in the middle of the temple; it is censed, and then the shroud is encircled around the temple. After this, the believers are anointed with oil, litanies are read, and dismissal.

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

The origins of the Savior come from Byzantium. Back in 1897, it was written in the Greek horology: “Because of the diseases that were very common in August, the custom of taking the Holy Tree of the Cross onto the roads and streets for the consecration of places and the aversion of diseases was established from ancient times in Constantinople. 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 St. Sophia - the Wisdom of God). From this day and on until the Dormition of the Most Holy Theotokos, creating lithium throughout the city, they then offered it to the people for worship. This is the Predescent of the Honest Cross". That is, in modern terms, to consecrate the city, prevent diseases and epidemics, a cross was brought into the city.

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

From the first day of August (August 14, according to a 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 hides even a drop behind his cheek, then God's immediate punishment will befall him. After all, according to tradition, all honey should be taken to the church and consecrated. On the other hand, the taciturn honey-gatherer, 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 14. From this period, the active collection of raspberries, bird cherry, medicinal herbs and ripe poppy pods also began.

So, for example, poppy was used in baking buns and other confectionery, as well as a means of protecting the house from witches. They also collected and harvested peas for the winter. And in the Urals and in Siberia, the cone of cedars has already begun.

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

The Slavs celebrate this day as the holiday of Maccabees. So, in the food that was prepared and served at the festive table, poppy must be added, which ripens by this time. Of course, the connection of the poppy with the Maccabees may be purely sound. And yet, where the old customs of their ancestors are still preserved, on this day they try to bake makans, machniks - lean pies, rolls, buns, gingerbread with poppy seeds and honey.

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

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

Poppy is mentioned in many proverbs, sayings, choral songs and riddles: "Machek with honey - you will lick your mustache", "Cheren poppy, but the boyars eat", "Yakov is glad that the pie with poppy seeds", "Remembering the poppy, do not get angry anyway" , "On a stamen is a town, there are seven hundred governors in it."

On the day of Maccabee, young people took to the streets, where they danced with the songs "Oh, poppy on the mountain" and playful flirtations. So, the girls sprinkled the guy with poppies, pinched him, tickled him, singing: "Poppies, poppies, poppies, golden heads!"

In honor of the small water blessing, the Honey Savior is also called the Savior on the Water. On this day, it was customary to consecrate new wells, clean old ones, make a procession to natural reservoirs, springs for the blessing of water. Immediately after the 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, because summer was waning, the water "bloomed", the birds fell silent, the bees stopped wearing fees, and the rooks began to gather in flocks and prepare for departure.

For the peasant, it was a painful time: field work, haymaking, harvest. The farewell to summer begins right from the Savior. The people said: "The Savior has everything in store: rain, and a bucket, and gray weather."

From that day on, roses begin to bloom, the first swallows and swifts fly away. According to the weather on August 14, they judge what the Third Spas will be like.

Apple Saved

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

According to the Gospel, “once 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 changed, became like the sun, his clothes became white At the same moment a bright cloud appeared, and two great prophets of antiquity, Moses and Elijah, came out of it, and a voice was heard: “This is My beloved Son; Hear Him." That was the voice of God the Father."

And therefore, in strict accordance with this text, the Transfiguration of the Lord was still called by the people the Savior on the mountain. And yet more often it was called Apple Savior, because by this time apples ripen.

On the occasion of the holiday, solemn services are held in the temples, apples are consecrated, which from that day are allowed to be eaten. Those who consider themselves to be truly believing Christians do not eat apples until the Second Savior.

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

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

Along with apples, they continue to consecrate honey, cherries, plums, other fruits and even vegetables. From this day on, the harvesting of apples for the winter begins. At the same time, summer varieties were immediately allowed for processing, making jam, jam, juice, etc. For jam, compotes, varieties are chosen that do not boil soft, are well soaked in syrup - cinnamon striped, cinnamon new, autumn striped, Spartak. And winter, more lying, leave for future use.

It is worth knowing that Antonovka, saffron pepin, is perfectly stored. Apples are removed early in the morning, do not wipe off the dew in order to preserve the natural protective layer. Then they put them in boxes and boxes, while picking up fruits of medium size.

Walnut Saved

On August 29, the Third Savior was celebrated, the Orthodox Church celebrates it as the day of the transfer of the Image of the Savior Not Made by Hands, i.e. fabric on which the face of Jesus Christ appeared. According to legend, the Image Not Made by Hands 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 ransom of the Icon, 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 the Canvas, Canvas, Bread, or Nut.

It was called nut because from that day on, Christians were allowed to eat nuts from a new crop.

Khlebny - since the Assumption of the Most Holy Theotokos was celebrated the day before, with which the end of the harvest of bread 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.

Travel company "Holidays" held on February 26, 2012 a festive program "Wide Shrovetide".

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

...

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