The cultural and historical potential, which forms the basis of recreational resources, is an important element of the country’s tourist attractiveness. Cultural and historical resources include objects of excursion display (monuments and memorable places, natural and industrial objects, museum expositions), as well as ethnographic monuments of material and intangible culture, reflecting the national specifics of the life of peoples (customs, traditions, holidays, national cuisine, clothing and etc.).

In the fall of 2004, Belarus acceded to the Convention for the Safeguarding of the Intangible Cultural Heritage, thereby our state confirmed its responsibility for the preservation of the intangible cultural heritage.

The culture of Belarus was formed under the influence of various historical, cultural and geopolitical factors, which in turn was reflected in the great diversity and richness of folk crafts, crafts, traditions and is the resource basis for the development of folklore and ethnographic tourism in the republic.

The territory of the Polesie-Turov cultural and tourist zone bordered on the Ukrainian and Russian ethnocultural areas, which affected many features of the traditional culture of this part of Belarus.

An innovative direction in the development of the Belarusian ecotourism market is the organization of event programs that can specifically attract target segments of consumers and at the same time ensure mass popularization of the ideas and principles of ecotourism. It should be noted that in modern conditions, event marketing is one of the most important tools for promoting regional tourism products.

The characteristic features of event tourism are:

– irregularity, discreteness in time and space (events are organized at a certain time in specific destinations). The organization of many ecotourism event programs is determined by the seasonality of natural processes (seasonal opportunities to observe bird migrations, tours for photography enthusiasts, etc.);

– a relatively short period of event activities (the time of environmental festivals, thematic field camps, seasonal ecotours and other programs is limited by specific dates);

– purposefully planned nature of the programs (the content of event programs is developed in advance by the organizers and brought to the attention of potential participants in advance);

– increased motivation to visit destinations, the attractiveness of which increases significantly during the period of events;

– the uniqueness of the event, which gives unique value to event tours.

Gaining satisfaction from the feeling of belonging to a unique event, tour participants are usually willing to incur increased costs for accommodation, food, souvenirs and other goods and services, an equal amount of which can be purchased at a much lower price before or after the event.

Examples of event-based forms of ecotourism include:

– ecological tours introducing seasonal or rare natural phenomena: showing seasonal migrations of birds, plants during the flowering period, photo hunting of animals taking into account the seasonality of their behavior (spring mating season of birds, autumn rutting season of ungulates, etc.);

– forums, festivals, symposia on environmental topics (annual Republican Environmental Forum, Forum of Public Environmental Organizations of Belarus);

– festivals of rural tourism, ethnocultural and culinary traditions;

– regional environmental festivals dedicated to natural heritage such as the Wader Festival (Turov, Zhitkovichi district);

– excursion, environmental and other thematic events within the framework of the dates of the international and national eco-calendar. For example, autumn bird watching days have been held in Belarus since 1999 under the auspices of the public organization “Akhova bird batskaushchyny”, the number of participants in the event is constantly increasing: 2007 - about 600 people, 2011 - over 5 thousand;

– competitions, tournaments in the field of natural history knowledge (Belarus Open Championship in Sports Ornithology);

– participation in seasonal volunteer projects, environmental and natural history camps.

Folklore and ethnographic tourism is one of the types of educational tourism, which involves visiting objects and centers of the material and spiritual culture of peoples. The dynamism of its development is due to the search for national identity, the preservation of national culture, which is increasingly influenced by mass standards during the period of globalization of social development.

Folklore and ethnographic tourism is based on the people’s interest in their history and ethnic culture: ancient way of life, folk traditions and rituals, culture, i.e. to everything that distinguishes one ethnic group from another. The resource base for folklore and ethnographic tourism is folklore, rituals, customs and traditions, folk holidays and festivals, crafts and trades. An important element of tourist attractiveness is the festivals, holidays and other events held in the republic, which constitute the resource base of event tourism and enrich the stay programs of foreign guests in Belarus.

An assessment of the folklore and ethnographic potential of the territory, the study of its specifics and structure in the context of ethnographic regions shows objective opportunities for the development of this type of tourism. The Belarusian people have preserved traditional folklore, rituals, holidays, customs and crafts, thereby creating a modern resource and infrastructure base for the development of folklore and ethnographic tourism in the Polesie-Turov zone.

On May 1, 2015, the city of Turov hosted the annual festival of waders, already the sixth in a row. This is the only festival dedicated to shorebirds not only in Belarus, but also in Europe. This is also evidenced by the world's only monument to waders, located in the center of the city of Turov.

Residents of the city, undoubtedly, also fell in love and got used to the wonderful festival. Therefore, every time, special attention is paid to the points of traditional creative master classes on the Red Square of the city: felting birds from wool, modeling waders from dough, flickers in the form of waders, face painting, children's and sports playgrounds, as well as much more.

It is also noteworthy that in 2015, a fascinating presentation of environmental projects of the European Union was organized: the projects “Energy Efficiency in Schools”, “Small Rivers - Big Problems” of the Integration Foundation, “Building the Capacity of Environmental Oil and Gas Optimizations of the Republic of Belarus for Participation in the Development and implementation of the waste management policy" of the organization "Eco-Partnership", the project "Increasing the level of management of waste of electrical and electronic equipment at the local level in the Republic of Belarus" of the Center for Environmental Solutions.

At the same time, an excursion was held for those interested along the Turov meadow under the guidance of ornithologists. Turov meadow is an area important for its inhabitants, for their migration stops and nesting. Due to the specific ecological conditions, more than 50 species of waders, gulls and other species of waterbirds nest in this area, many of which have national and pan-European protection status. This became the basis for giving the Turov Meadow the status of an area of ​​international importance for birds. To preserve bird species in Turovsky Meadow, a biological reserve of local importance was also created in 2008. It is here that the largest stable settlement in Belarus is located, listed in the Red Book of the Republic of Belarus - the Morodunka Sandpiper, in whose honor the only monument in the world was erected in Turov in 2009. And in March 2014, in Turovsky Meadow, ornithologists set an absolute record for counted birds: experts counted 200 thousand birds in one square kilometer. This is the maximum value for the entire observation period in Belarus, starting in 1994. And this year, 80 thousand turukhtans were registered. And this is just in one day!

On September 17, 2012, the first Festival of ethnocultural traditions “Call of Polesie” opened in the agricultural town of Lyaskovichi, Petrikovsky district, Gomel region (Figure 17).

The festival was launched by the Prime Minister of the Republic of Belarus Sergei Sidorsky. In his opinion, the festival of ethnocultural traditions “Call of Polesie” is not only evidence of great respect for the traditional culture of Belarusians, but also a confirmation of our desire to preserve the heritage of Polesie in all its pristine and multifaceted nature, emphasized Sergei Sidorsky.

Everything that was presented to the numerous spectators and guests of the festival by the creativity of professional and amateur artists, folk craftsmen is another special and inimitable, unique and memorable page of this grandiose event. What a rare opportunity everyone had to see the performances of the National Academic Choir of the Republic of Belarus named after Tsitovich, the State Ensemble “Pesnyary”, the folk ensemble of folk music “Radunitsa”, etc. Everyone received no less pleasure from the refined skills of amateur artists.

The festival program includes concert performances by creative groups, a fair of Polesie crafts, competitions of regional farmsteads and national cuisine, exhibitions and presentations of the most interesting socio-cultural projects, presentation of films and video materials that reflect the nature, life and culture of Pripyat Polesie, a youth disco in Pripyat.

Figure 17 – Emblem of the festival “Call of Polesie”

For the participants and guests of the holiday, there was a ride on motor ships, motor and rowing boats, horses harnessed to carriages, canoe racing, fishing, and a Belarusian safari. In the evening, those who wished had the opportunity to ride on a barge and take part in a three-hour dance and entertainment program.

The largest festival of folk humor in Belarus (Figure 18) takes place every few years in the villages of Bolshie and Malye Avtyuki, Kalinkovichi district. For almost two decades, the title of the wittiest Belarusians has been confidently held by residents of two Polesie villages, Bolshaya and Malyye Avtyuk. Books are written about them, their oral works are collected in collections, and every few years they organize, perhaps, the largest feast in the country.

The last festival, held in 2012, the seventh in a row, became international. Ukrainians and Russians performed on the big stage together with Belarusian comedians.

Figure 18 – emblem of the folk humor festival 2012

The official drink of the festival is Ragatukha. They drink it exclusively “for a good joke.” They say that at the first festival back in 1995, a whole milk tanker was prepared for it. Instead of the planned two days, the holiday lasted a week. Also in 2012, the country's first museum of folk humor was opened in Avtyuki.

The All-Belarusian Humor Festival has been held in Avtyuki since 1995 and during this time has put the name of the village near Kalinkovichi on a par with such recognized centers of humor as Gabrovo, Odessa, Sorochintsy.

Belarusian Polesie is distinguished by a rich ethnographic heritage and is the most attractive historical and cultural zone of the republic for domestic and foreign tourists.

Unique and exotic objects of excursion display on the territory of Belarusian Polesie are villages that have preserved the archaic way of life, traditional wooden outbuildings and residential buildings with regional decorative elements. In the villages, residential buildings with roofs covered with reeds and thatch have been preserved; some houses have earthen floors. Such places arouse considerable interest among domestic and foreign tourists and are perceived as a kind of open-air ethnographic museums. It should be taken into account that the local population in each of the similar villages is several dozen people, among whom elderly people predominate. It is obvious that in the near future these settlements may become non-residential and disappear from the face of the earth if measures are not taken to museumify them and actively include them in excursion programs.

Traditional folk holidays and rituals are of great interest to tourists: “Kalyady”, “Kupalle”, “Gukanne Viasny”, “Dazhynki”, “Shchodryki”, “Vadzhenne Kushty”, etc. Also, for example, there are 34 amateur groups in the Zhitkovichi region folk music, song, dance, including 17 groups that have the high title of “folk amateur group”. In addition to the recognized leader - the folk ensemble "Yarok" of the Turov House of Culture, the most famous are: folklore groups "Mizhrechcha" (village Pogost), "Strechanne" (village Grabovka), "Dubravitsa" (village Rychov), "Stsvizhanka" (village . Semuradtsy), “Abibok” (village Zapesochye), folk song ensemble “Zhytnitsa” (Zhitkovichi).

The popularization of folk cultural traditions and the development of educational tourism is facilitated by village holidays and ethnographic festivals such as “Spyawai, May Palesse” - Zhitkovichi district.

An assessment of the folklore and ethnographic potential of the regions of the Polesie-Turov cultural and tourist zone indicates that the resources of the material and spiritual culture of the Belarusian people represent an objective basis for the development of domestic and outbound tourism and allow the development of thematic tourist routes to the main cultural centers of the region.

Thus, folklore and ethnographic tourism can be considered as one of the areas of cultural tourism based on a person’s interest in the ancient way of life, folk traditions, rituals and culture, both of one’s own and other peoples and ethnic groups.

O.V. Pushkareva

On the specificity and diversity of tourist folklore

It is impossible to imagine the true picture of the current state of folklore traditions without studying the oral creativity of the townspeople. However, collecting it, especially in big cities, is complicated by a number of circumstances. Therefore, the study of oral traditions of primary contact groups is of particular interest.

This issue, in particular, was devoted to the articles of K.E. Shumova and Yu.A. Korabelnikova about the demonological stories of climbers and speleologists, where it is quite convincingly proven that tourist folklore is typologically similar to traditional one. The authors provide many striking examples of modern myth-making among tourists.

A deeper and more comprehensive study of the oral traditions of tourist groups is needed. We will try to present tourist folklore as widely and fully as possible, in its genre diversity, since it includes not only mythological stories and riddles mentioned by Perm scientists.

The material for this work was about 170 texts recorded by the author in the 80-90s from tourists in Moscow, Dnepropetrovsk, Kostroma, Yaroslavl and other cities. Our informants were representatives of almost all technical types of tourism: mountain tourism, water tourism, ski tourism, caving tourism, as well as hang gliders and scuba divers. As a rule, the most complete and interesting stories can be written down either from old acquaintances or in a field setting. At the same time, unlike Perm folklorists, it seems to us more significant to note in the passport the entry not so much the place where it was made, but rather the age and tourist experience of the performer.

There is a kind of “belief”: if, having returned from his first trip, a person wants to go back, then he will be a real tourist. Such a “teapot” (newcomer) gradually turns over time into either a “serious tourist” or a “mattress person” (vacationer). However, it can combine both, and may remain a “teapot” for a long time. Becoming a tourist, a person finds himself not only in a new social and landscape environment, but also in a special communication system. It develops thanks to periodic contacts of tourists both within groups and between groups, usually from different cities: on routes, at train stations and stations, in tourist clubs, etc. PCB rallies and festivals play an important role in this process. The existence of this communication system is especially clearly manifested when experienced, “burnt” tourists “teach life” to newcomers, as well as in some extreme situations. The description and development of the system are provided by numerous texts, both plot and short formula-proverbs, as well as rich and colorful tourist slang. Let us turn to the consideration of predominantly prose texts.

Some of them mark the border between the usual “civilized” life and exotic camping:

What is tourism?

During the hike, the tourist’s occupational illness, stomach pit, worsens.

The signature forest drink is “smoky tea”: pour the tea leaves into boiling water and stir with a firebrand taken from the fire.

Every speck of belly is a vitamin.

The microbe is a delicate creature; dirt kills it.

On earth, all microbes are crushed.

Only lazy people who are too lazy to itch wash themselves.

A layer of less than a centimeter is not dirt; anything larger will fall off on its own.

More dirt, wider muzzle. (The wider the muzzle, the closer our ranks).

It’s not this dirt that you need to be afraid of, but you need to take care of your soul.

In addition to humorous reminders of the purely everyday side, a number of stories actualize, for example, behavioral and local oppositions `tourist/ordinary person`, `inhabited/uninhabited` (i.e. area):

Skiers' training session in the Moscow region. They are running across virgin soil. Naturally, when you are walking, you walk slowly, “spinning the carousel”: the person in front takes fifty steps, after which he steps to the side and stands at the back of the group. Well, it turns out to be a normal, good ski track. Suddenly a cry is heard from behind: “Ski track! Ski track!” And when the trail is difficult, you simply become stupefied. The people, completely mechanically, take a step to the side from the ski track. A man flies past them at full speed and flops into the virgin soil."

We walked along the Desna. By nightfall we reached the city. Well, what should we do? Let’s land on some shore. It turned out that there was a dump at the pioneer camp, some kind of boards, mattresses... The weather was clear, without tents, they put sleeping bags on carpets, chewed something, without a fire. Everything is fine, everything is fine. In the middle of the night Steps. Either the watchman, or a homeless person, apparently decided to see what kind of new bales were lying around. And a flashlight in the face... A very good shock: “Why are you here?” "And we live here!"

Hang gliders told how in Crimea they went to a vineyard under cover: while they were picking grapes, a man on a hang glider was hovering above them, looking out for guards nearby.

The ironically conventional opposition of different types of tourism is structurally and semantically very similar to traditional sayings and anecdotes about residents of different areas. For example, speleologists are jokingly called " cavers", climbers "alpinoids", water workers "wet butts". The mountaineers say that “Vodniks eat immoderately, because they have no weight restrictions, and carry all sorts of delicacies with them, even cucumbers in jars.” "Certainly, water workers agree. The mountain workers even saw off the cuttings of the spoons to make them lighter. And the kayak, although heavy, is good: at first you carry it for a little while, but then it takes you for a long time.” Experienced kayakers in the parking lot after passing the rapids demonstrate the famous "vodnik poses number one and number two" for drying certain parts of the body over a fire. Such humor sometimes reaches the point of grotesquery:

An ideal catamaran sailor should have one arm shorter than the other to make rowing more comfortable. The legs should be unfastened so that they do not become numb and so that it is more comfortable to sit in the supports. At the request of the caretaker, one stomach per group. And you don't need brains. Only the leader should have the brains.

Climbers and mountaineers are reminded on occasion of the old proverb: "The smart one won't get ahead."

Stories about how mountain workers went on a water trip are typologically similar to traditional jokes about fools:

Mountain section<турклуба>I decided to go to the water to rest and relax. The river, excuse me, is flat, it couldn’t be flatter, and from a technical point of view it doesn’t represent anything. We're coming. I'm assembling a kayak. I see that people haven’t gathered yet. I think we need to help the gentlemen miners. I notice noise and grinding there. People are sawing some pieces of wood. I say: “Guys, do you need a belt?” “Yes, we have everything.” I come up and look. People are naturally not sawing wood, but sawing a set of erzatka...: "Guys, what are you doing?" “Well, he says, we assembled the frame, put the skin next to it, and put the skin next to it, and the skin is shorter than the frame. We are shortening the frame...” Well, of course, the unstretched skin is really shorter than the frame.

How the people forgot the axe. I understand, okay, they don’t have any water experience, but why throw an ax without a cover and just throw it into a kayak? There is a head, even though he is a mountain worker maybe it hit the head with a stone, but still something should remain there... They throw the ax into the canoe and find it there only after the keel, when the water is poured out of the canoe like this<перевернув ее>and an ax falls out of it, which got stuck behind the blower side.

Such stories, among other things, perform one of the important functions of tourist folklore - the formulation of norms and laws of camp life, from technical to ethical and everyday. Also, for example, the saying “A tourist is a forest nurse,” paraphrasing a well-known statement about an ant, in a humorous form recalls one of the vital activities of a tourist - collecting dead wood and fallen wood for a fire. The rules for using a camp autoclave can be recalled in the popular genre of sadistic rhyme:

The group took the Gumachi pass.

Vitya killed food in the can.

It is difficult to remove the pressure gauge from the eye...

Tighten the valve, you pest!

Stories that perform this function (it can be defined as normative) usually describe a vivid, memorable incident, demonstrating the importance of following a rule.

One instructor took kids to the mountains. He had a favorite place and a favorite joke there. He leads the group to such a wonderful clearing, a small plateau, sets up a camp and lines everyone up in a line: “Look, you see, what beauty. Don’t spoil anything here, don’t pick the flowers, go there, to the gorge when necessary. If I suddenly catch someone-- I'll make you eat everything I've spoiled." Everyone disperses. In the evening, he and his assistant open a jar of squash caviar, dump it under a bush and cover it with a piece of paper. The next morning-- general gathering again: “So. Did I warn you yesterday? Whose is this?”-- And to this guy-- yours?" "No, yes I am, what are you..." A man, in front of the whole group, approaches this group,<обмакивает в нее палец и пробует на вкус>: “You’re lying. Yours...” The effect is one hundred percent: after this the clearing always remained pristinely clean.

How the girl was caught in the cold. Cold fatigue -- This is such a disease, not from the cold itself, but purely psychological, out of habit. A quiet shift begins, the person becomes terribly irritable, and so on. On average, this occurs in about two weeks, for experienced skiers-- Later. All people are susceptible to this fatigue to one degree or another. Sometimes it can occur on the first or second day, with absolutely fantastic reactions.

Such an incident occurred during one of the training sessions. We're sitting in a tent, the stove is hot, who's wearing what... in T-shirts, in swimsuits to relieve tension... The girl sits and sits, suddenly thoughtfully announces that she doesn’t want to live anymore, and with the words: “I’ll go and drown myself,” she gets up and goes to the exit. They sat me down and calmed me down. After some time she says: “Everything is right, I’m wrong, I understood everything... It’s okay, I’ll go out, I want to pee-pee.” And a joyful stomp is heard. I jump out. The tracks lead towards the river... Then the situation is like this. Evening. Some skiers are returning home along the shore. And he sees a girl in a tracksuit run out from around a bend in the river and run across the ice (there is not a single ice hole there). A man wearing only shorts appears behind her and rushes to catch up with her. Both are hidden around another bend in the river. After a while, they see the man heading back, carrying the girl on his shoulder and periodically spanking her on the butt. The girl is kicking her legs and trying to escape... There is not a single populated area nearby. It's minus twenty outside. This is the picture.

Stories reminiscent of the moral precepts of tourism are more serious, even tragic. As a rule, these are legends about dead tourists and stories about mythological characters.

Among the characters of tourist demonology, the most famous are the Black Climber and the White Speleologist, around whom quite extensive circles of plots have developed. Many of them are presented in the publications of K.E. Shumova and Yu.A. Korabelnikova (see above). To these we can add one more “myth” about the origin of Bely:

The White Speleologist's name was Albest. Frenchman. His mother's name was Eva.

The cave in the Alps, one of the most powerful, is quite long. Frost thought that our Snezhnaya was longer after all. (Moroz is a man who died under unclear circumstances: he was either washed away or buried in an avalanche in the off-season. Everyone knew him). And so four speleologists went into this cave. We reached the siphon. The first siphon was shallow, they passed the first, then the second. And there was a third siphon. And so Albest dived into the third siphon, terrible, very deep. But diving in a cave means you pick up mud from the bottom, you can’t see anything and you don’t know when you will emerge. And so his colleague pulled out the cut rope. The people are scared. And they fled from there. They could not find a way out.

Albest's mother, Eva (still a young woman of about forty) entered this cave and said: “You abandoned him. You must find him.” And then she reached this siphon, turned around and they saw that it was not that beautiful woman, but a terrible gray-haired old woman, absolutely creepy... One did not get out of this cave. Another died the same year there, in the Alps. The third was not French, his name was Ludwig, Louis, a Swede. I know a person who saw him. It was not so long ago, in 64-65. Louis died here in the Caucasus, on Shkheld, not in a cave, in the mountains.

Since then, the Speleologist appears in the caves in a snow-white overalls. Some are brought out, others are not, solely for moral reasons. Those who could potentially be abandoned, as they abandoned him, he turns them on.

This happened to me, and not somewhere in the Caucasus, but in the disgusting Nikitsky caves. We are sitting. a guy came without introducing himself, whistled, talked, that's all. Where he came from, he went there... But after that, a whole chain of deaths occurred.

And Eva is two-faced. Whoever goes to caves, if he does not abandon anyone, always feels responsible for another, such a beautiful woman may appear to him. Accordingly, it's the other way around. There is no faith in traitors. She always just shows up and leads. But some are led in one direction, and others in another. And he turns to them with one of his two faces.

In an atmosphere of prolonged emotional and physical stress, a sense of increased danger, many stories are born about supernatural phenomena and unusual incidents, which are often associated in the minds of performers with famous characters.

Bzyb River in Abkhazia. The Canyon is no weaker than the American Grand Canyon. World Climbing Championships. A man in a black overalls is participating in the individual competition. As usual, there are two belayers standing... And in rock climbing there is a rule: you can only lean on your fingertips and feet. And this guy is leaning on his knee. The whistle blew: violation, there was another fulcrum. This guy, not at all embarrassed, stood up and walked perpendicular to the sheer cliff. A lot of people saw this.

Strange things were happening at the same time on Shkheld (this is somewhere between 58 and 72). One of the eccentrics' backpack fell on the letter "m", the guys were walking along the ledge, quite high. (This also happened to me once, we sat without food for a week.) So he reached for his backpack. They attached a safety harness to him, he went down... After some time, he tugs at the safety torso, they lift him up, he’s all gray and can’t say a word. He saw something there. The second climbed there: curiosity and, then, not for the first time in the mountains, I want to know everything... The rope breaks. the rope was cut as if by a knife. And so, instead of fleeing from this place, the third photographer climbed up. This one returned safely. They picked him up and could speak, but he said: “I didn’t understand something, what it was there. We need to develop the films.” We've arrived. Everything is fine. He develops films at home. The guys are breaking in on him, they look at him hanging on a hook. And there’s a bunch of films burned in the ashtray... Perhaps I’ve lumped two stories together here, but that’s all for the question of the black Mountaineer.

Many climbers and mountaineers claim that encounters with Bigfoot are quite common and usually portend trouble.

Like the bearers of ancient traditions, tourists populate the uninhabited space with wonderful and terrible creatures that may have certain relatively stable characteristics: habitat (mountains, caves, rivers, etc.), certain functions (help, punishment, warning, etc.). ), sometimes appearance (often reduced to one color, which brings them closer to characters from children's horror stories). For example, watermen have a belief about the Midnight Waterman:

I don’t remember exactly where exactly it all started; there were several versions of this story, but all of them are somehow connected with the theme of love and stupidity. In short, the guy got into an empty kayak in the middle of the night and set off to an unknown destination.

Nobody saw him again. But since then, they say that in various places you can hear the splash of oars at night - it’s the Midnight Waterman swimming. In this case, under no circumstances should you approach the water or even look in that direction. You need to run away from the water and be especially careful the next day.

The author also heard indirect information about the Blue Vodnik, which is in some mysterious way connected with river “pockets” (these are characteristic unevenness of the shore, which pose an increased danger in strong currents: it can be “dragged there”).

The serious pathos of such stories is contrasted with the comedy of numerous parodies in the genre form of anecdotes, “anti-truths”, “anti-beliefs”, etc.

In the Caucasus, we once walked: it took a long time to go around the gorge, and at the top there was a high-voltage line running across it, through the gorge. And I followed it, right along the wires. The height is quite decent... The next day at the shelter they told how a black one flew above them.

All sorts of climbers and mountaineers consider it their duty to tell stories about the Snowman.... So the guys once decided to walk along several peaks in one day. The weather was good, we jumped out of the base camp lightly: swimming trunks, sneakers, an ice pick and ran. And then one got the itch. He hid behind a pebble and sat. And then a group of young people passed by and headed in his direction. And he sits behind a pebble, realizing that he has nowhere to go. He jumps out and says: “Ah-ah!” And they ran back. And the next day at the shelter they told how Bigfoot threw stones, screamed, and almost ate someone.

In the A... gorge, the Bear eats drops from university tourists every two years. Thoroughly, from report to report. He ate ours. and they warn: hide it well, otherwise the Bear will eat it. And they hide it on a tree or cover it with stones. He still eats. We arrive with everything unearthed and a bunch of chocolate candy wrappers.

The author also heard at different times at least two songs about the White Speleologist. One of them sang about how a group of slobs descended underground, and as they violated the elementary rules of caving, Bely, following behind, aggravated the consequences of their negligence: he picked up abandoned ropes, pulled out loose hooks, etc. Another song (it is known that its author is M. Volkov) is about how one man pretended to be White, how he was caught and beaten for a long time... Hang gliders also talk about a black Hang Glider and a Flying Iron. Common plots of modern jokes are associated with mythological characters:

When they start telling jokes in the cave, there is such laughter! After half an hour, all it takes is some brilliant phrase like: “Natasha Rostova is crawling along the drift...” and the people simply fall.

Climbers sleep at night. Suddenly one of them wakes up: at the tent “top-top, top-top”, then something furry climbs into the tent, its eyes glow:

ѕ Man, do you have any ink?

ѕ No.

It comes out and back: “top-top, top-top”...

The man sighed, crossed himself, and lay down. I just fell asleep again: “top-top, top-top.” It climbs in again, its eyes burning in the darkness. Well, the man thinks that's it.

ѕ Man, do you have any ink?

ѕ No...

ѕ Well, here you go. I brought.

The cave witches have gathered and are sitting. One:

ѕ And speleologists came to us.

ѕ So what?

ѕ And I went to see them.

ѕ So what?

ѕ Can you imagine, I was raped.

ѕ So what?

ѕ And I'll go again.

So do tourists take all this “evil spirits” seriously? It is impossible to answer this question unequivocally. But it should be noted that with age, many of them become more superstitious and, unlike young people, already 27-30 year old informants can quite clearly formulate many beliefs:

If you meet Bigfoot, the main thing is not to tell anyone anything. As you know, if you remember the devil, he will appear.

When you're sitting in the forest, it's better to talk about love, about work, about anything. Until then, neither witches nor devils will come to you until you remember about them. As soon as you open a window into that world, everyone will come. By morning they will find not even your corpse, but a crazy shadow that is rushing around in panic throughout the forest.

When Garis took children to Vitya Chagall's grotto, he always first asked if there were any people among them with the initials "V.Sh." He refused to lead such people. Because there have already been coincidences: people with these initials do not return from the grotto.

There are also beliefs of a practical nature that are closer to signs. For example, hang gliders are largely dependent on the vagaries of the weather: flight requires a wind of a certain strength and direction. Here are just a few of the many signs of “hang gliders”:

You can't drink to the weather, it's a forbidden toast.

Friday, thirteenth non-flying day.

If the long-awaited wind rises, you cannot vigorously express joy about this so as not to frighten it away.

To be lucky with the weather, you must climb to the top of the mountain on the day of arrival and have a drink there.

There is always weather on the day of arrival and on the day of departure.

As collecting practice shows, many of those who consider themselves serious tourists do not so easily and superficially talk about supernatural events. Some of them prefer not to touch on such topics at all, especially in conversations with unfamiliar people:

I’ve been walking for 35 years and I don’t know anything about any evil spirits... Yes, they tell stories about both the black and the white, who have nothing else to talk about. I never listened to them. For me, the main thing is order, technique...

Others treat “forest” superstitions with a kind of respect:

The older generation is still more superstitious than us. When, climbing into the unit, we jokingly said: “Well, guys, let’s climb into a mass grave,” (and there were just avalanches), the man got terribly scared: “That’s not possible, that’s not possible.”

When we were still with the old people, we were sitting by the fire one night, suddenly: “Oh, someone is rowing there.” They listened so carefully<очень настороженно>: “Oh, no, it was just my imagination”<с явным облегчением>. Next came the story of the Midnight Waterman<см. выше>.

Many of our informants note that tourists of the older generation (“sixties”) “they knew more interesting things”, “in general they were somehow more romantic.” The tourist oral tradition itself can be traced back to around the 50s. However, in some cases it can be argued that some of its roots go much deeper. Tourism as a mass phenomenon did not arise out of nowhere: people have always traveled, especially in our huge country. And sometimes the stories of modern tourists contain echoes of rather archaic traditions. So, one day a former mountain worker recalled a proverb he had once heard on a hike: “the black Mountaineer grabs the last one,” but he could not remember why and why it was said that way. This was answered:

ѕ Yes, because it was the same as before. At the end of the last - beginning of this century in the village, when unmarried girls went to the river to swim, they came out of the water and chanted: “Grandfather, grandfather, grab the last one!” And the last girl left in the water rushed to the shore in a panic... My late grandmother told me this, from the Ryazan region... Such things sometimes pop up in your memory, you just never remember, for no reason.

Even when I was little, I heard from an old tourist, somewhere at a camp site, in the forest, that when you walk along the road, you cannot drink from the source on your left hand. Or rather, you can drink, of course, but you’ll never get drunk; after a few minutes you’ll want to drink again.

For several years in a row we went on winter hikes in Pomorie, Arkhangelsk region. And somehow I got into a conversation with one local village grandfather. He asks: “Why are you actually walking, why are you carried here, into such a distance?” “Well, I say, sometimes you want to somehow understand yourself, to understand yourself. When you walk through such open spaces, something becomes clearer, easier...” “Oh,” he says, it’s clear. I know that, this happens to men. This has been the case here for a long time, too. It’s not like these..." And in those parts, watermen go along the river in the summer. and it looks like this: people are dragging, straining themselves, a bunch of heavy backpacks and kayaks to the upper reaches of the river, so that they can raft from there. So: “This, he says, everything is clear, these are athletes. And you are wanderers.”

The last story is apparently about the tradition of pilgrimage, widespread in the Russian North.

Much more common are examples of tourists actively using modern folklore trends. Tourist folklore intensively absorbs and uniquely transforms them, usually in a parody form. So, for example, tourist paraphernalia looks comical in stories about famous characters in modern jokes or, conversely, jokes about unexpected encounters between tourists and everyday reality:

Sherlock Holmes asks Watson:

ѕ Watson, what do you see above us?

ѕ Well, stars.

ѕ And what can you infer using the deductive method?

ѕ Well, the weather is clear and warm. It will probably get colder by morning. What else?

ѕ I would say more: apparently, our tent was stolen.

A speleologist approaches the cave. Looked there:

ѕ Woohoo!

He goes there again:

ѕ Woohoo!

He again:

And from there there is an electric train.

Stirlitz walked towards Borman. “Isaev,” thought Borman. “Vizbor,” thought Stirlitz.

Such a widespread principle of creating a comic as parodying language and style is also popular in tourist jokes:

Spelik descends into the hole and shouts to the one at the top:

ѕ Insure!

He is silent. He again:

ѕ Hey, you there, belay!

He is silent again. This one below is for him again:

ѕ Yes, insure!

ѕ I hear from the insurer.

Zapodlo walks through the forest. Looks, the tent is standing. Well, he untied one trip wire, untied another, untied a third. The tent is worth it and worth it. Well, he actually untied everything and the tent still stands. Well, things got interesting. He looks in and doesn’t care sitting there.

Among the parodies we recorded, both prose and song, the humorous “prayer before eating” stands somewhat apart. it is pronounced by men with a very serious look, standing, holding a raised spoon in front of them:

Lord, who art in heaven,

Don't let a spoon pass your mouth,

Help the unshaven

Not quite washed,

Don't get into trouble

While eating,

To meat and lard

Didn't get stuck in my mouth

So that any food

Fish and vegetable,

It did no harm.

In conclusion, let us make a few preliminary remarks about the richest layer of songs in tourist folklore. Its serious analysis is an extremely difficult task, primarily because it is too closely intertwined with literary creativity, and it is almost impossible to distinguish between such concepts as tourist and art songs. The range of these songs is very diverse in genre and thematically. In particular, stylizations of Russian folk songs and parodies of them are quite popular.

The water workers of Earth, Mars and Jupiter gathered on Venus. We sat down by the fire, drank, took out our guitars:

Guys, do you know this one?

But this one?

No. Do you know this one?

Well, okay, let's "Rolls"!

Note that A. Gorodnitsky’s famous song “Rifles” is sung not only by water workers, but also by representatives of other types of tourism.

In general, the character of most tourist songs can be defined as lyrical-epic: the plot and description of feelings, as a rule, coexist in them and are inextricably intertwined.

It is also interesting to note the use of the ditty, verse principle in the tourist song:

If your ears turn blue in the cold,

Don't pay attention to that:

In a few minutes

The ears will fall off on their own.

Never be discouraged anywhere.

If you're stuck deep in a cave,

Don't pay attention to that:

In a few minutes

Or they'll find you.

Never be discouraged anywhere.

If you fell from the kata on the threshold,

Don't pay attention to that:

In a few minutes

Rescuers will find the body.

Never be discouraged anywhere.

There are other similar couplets, but the earliest of them is attributed by the performers to the post-war years:

If you were expelled from the institute,

Don't pay attention to that:

As a worker, you will eat,

"R-4" to receive.

Never be discouraged anywhere.

The informant explained that “R-4” is a worker’s card for receiving 400g of bread. The connection between tourist traditions and student traditions is obvious not only in this case. In general, such an “ancient” song, by tourist standards, is a rather rare phenomenon.

Even a brief overview of the oral creativity of tourists allows us to evaluate it as a vast and complex set of traditions and trends, typologically and genetically connected with all-Russian urban folklore, as well as with the literary process and partly with the activities of the media. Individual cases allow us to trace its continuity with older traditions. Tourist folklore is diverse in terms of genre: it includes songs, legends, beliefs, tales, incidents, anecdotes, proverbs, omens, proverbs, sayings, poems, etc. These texts perform both aesthetic and mnemonic, normative functions, Some of them contain an element of ritual.

For a serious and in-depth study of this layer of modern folklore, it is necessary, first of all, to further collect it, which is interesting and useful not only from a scientific point of view.

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9i-3_ Folk culture as the basis of event tourism

Introduction………………………………………………………………3

1. Event tourism as an integral part of the tourism industry………………………………………………………………19
1. Examples of event tours based on Russian folk culture……………………………………………………………… ……..25

Conclusion…………………………………………………………………….31

References………………………………………………………………………………33

Introduction

As a rule, any tourist trip involves entertainment. People hit the road for new unforgettable experiences, thrills and positive emotions. Recreation, combined with entertainment, prevails among other travel purposes and forms the most massive tourist flows in the world. Visiting vibrant and often unique events in cultural, sports or business life on a regional or global scale is the basis of event tourism. Event tour operators associate certain destinations with specific events. There are a huge variety of reasons for organizing event tours. Entertainment on a tourist trip can be associated with visiting various events (sports competitions, festivals, competitions, shows, carnivals, etc.). In the world of culture, various festivals are popular, which are held annually in many countries around the world and are represented by art festivals, classical, jazz and rock, folk music festivals, film festivals, flower festivals, etc. Significant events in the world of music include concerts of world celebrities.

The most spectacular world-class events are carnivals, historically timed to coincide with the beginning of the Catholic Lent. However, along with carnival celebrations, there are a large number of folk holidays, festivals of national cultures, and fairs.

In this regard, the relevance of event tourism research is of particular importance due to theoretical and practical needs.

The purpose of this course work is to study the role of folk culture as the basis of event tourism.

To achieve this goal, it is necessary to solve the following tasks:

Consider elements of folk culture in tourism;

Study the recreational essence of folk culture;

Expand the concept of event tourism;

Give examples of event tours based on Russian folk culture.

The work is based on the works of Aleksandrov A.Yu., Babkin A.V., Kvartalnov V.A., Kuskov A.S., Sapozhnikova E.N., Senin V.S. and etc.

1. Folk culture as a factor of human motivation

1. Elements of folk culture

Folk culture, being very firmly rooted in the past, now looks quite blurred, permeable to a variety of areas of modern, very multi-layered culture, widely assimilating their elements and traditions and therefore does not have an unambiguous, generally accepted understanding.

The concept of “folk culture” (and especially “people”) is associated with a variety of everyday associations, mostly value ideas, sometimes of a purely populist nature. In the most general form, we can say that folk culture in the public consciousness correlates with many concepts and objects, the name of which contains the definition “folk”. They are represented very widely in culture and language: folk art, folk art, folk wisdom, rumor, folk traditions, legends, beliefs, songs, dances, proverbs, folk craftsmen, healers, etc. 1

Culture is a historically determined level of development of society, creative powers and abilities of a person, expressed in the types and forms of organization of people’s lives and activities, in their relationships, as well as in the material and spiritual values ​​created by them. This is a general, philosophical definition of culture. In addition to it, there are several more definitions of the concept of “culture”, each of them has its own refraction in tourism and significance for the development of the tourism business. 2

Folkloristics is the science of tradition and its laws among civilized nations; the science of everything that is transmitted orally - knowledge, techniques, recipes, rules and customs, verbal expressions and superstitions, fairy tales, legends, etc. Within the framework of this topic, mainly one aspect of tradition is considered - traditions in artistic culture, the role of traditions in folk art. Folklore or ethnic traditions can be rural (village), urban, bourgeois, aristocratic. For example, craft methods of labor of former times, used at the present time, not prepared by theory, are folklore. Industrial or factory methods of creating apparently “handicraft” products, developed with the help of technology and theory, are not folklore. Ethnographic traditions are typical for the tribe. This is that part of artistic culture that is inseparable from the main carrier - man. The preservation and transfer of accumulated experience is carried out directly by the transfer (from senior to junior) of established forms of behavior, skills, and concepts. For example, traditional, folk (ethnographic) holidays: economic calendar, religious, family and personal. The degree of significance of each group is determined by the influence of the tradition underlying them in the cultural life of the ethnic group.

At the same time, the degree of their significance in culture decreases in exactly this sequence. The large role of economic calendar holidays is due to their eventuality in the life of the tribe. Modern national and social traditions include the extraterritorialized part of artistic culture (derived outside the person himself), preserved and transmitted through the system of public media (books, paintings, diagrams, graphics, floppy disks, video cassettes, etc.).

But the most striking, complex and characteristic form of tradition is a mass holiday - this is the rhythm of life, its meaning is not in entertainment and relaxation, but in satisfying the need of people to realize collective memory, to participate in co-creation - a dialogue between the past and the future, in other words, the need to be in the thick of life, to feel its pulse and living breath. The formation of certain stereotypes of artistic and ethnic culture proceeded gradually as ethnic groups developed. Already at the tribal level, people had not only an established clear system of customs, but also rituals and ceremonies, covering almost all spheres of culture and creative activity.

Further, at the national level, they developed and became more complex, sometimes acquiring the force of law, determining not only the characteristics of people’s culture, but also the place of the individual in society. In this regard, complex ceremonies were created, which determined the emergence of special movements or trends in artistic culture, for example, in knightly culture.

Customs, rites, rituals and ceremonies in modern society (when folk art, art and mass culture coexist at the same time) change very quickly.4 Some of them remain unchanged, but only in certain, narrowly professional spheres of activity or in archaic cultures. Although the main form of implementing traditions remains a holiday in the broad sense of the word. A feature of modern holidays (state, religious, public, domestic and international, including professional, sports, thematic, family and personal) is the inclusion of any other forms of traditions, primarily shows, in their composition.

Each element of ethnographic heritage has a distinct geographical localization. This applies to clothing, household utensils, jewelry, homes, and ornaments, which allows them to be used as ethnic markers that characterize the characteristics of ethnic culture and the degree of its attractiveness for tourism. The greater the number of such ethnic markers that exist in a given territory, the more specific and unique they are, the higher the degree of attractiveness of this territory, people, and culture for tourism.

All these elements together and each of them separately are the result, or product, of folk art. There are quite a lot of types of folk art, so it is advisable to start characterizing them by listing the main types represented in this territory.

The most important element of folk art and at the same time material production is artistic craft.

The greatest interest in folk art is the direct creative process of creating or reproducing experience. That is why the opportunity for meetings and direct contact with folk craftsmen is so important for tourism. But even if we are talking about a specially prepared ethnographic show, it still gives tourists great pleasure. Specially trained ethnographic groups perform folklore scenes for tourists using various forms of traditional creativity: ritual songs and dances, elements of holidays, feasts with the preparation of folk cuisine. Less often are opportunities to become acquainted with the characteristics of a local traditional religion or belief or to take part in traditional types of work. Typically, a lack of specific data limits the ability to compile such a profile. But most relevant sources of information contain descriptions of folk (regional or local) cuisine, holidays, clothing, features of residential, religious and outbuildings, interior, etc.; they must be used to their full potential.

Folk art is alive with regional, local traditions, preserved mainly in rural areas. Some sources of information provide the names of ethnographic settlements that have preserved the traditional way of life. The presence of such settlements is a favorable prerequisite for the development of tourism. Folk art centers have been established in major tourist areas. The presence (name and location) and, if possible, the composition of types of folk art in such centers must be indicated in the characteristics.

Folk art is the process, act, phenomenon of creating works that reflect the peculiarities of the worldview and aesthetic ideals of a certain people (ethnic group).

Folk art reflects the degree and extent of the organic connection between art and the life of the people. Folk art has two sides: utilitarian and aesthetic. The main property of folk (traditional) creativity is collectivity. 3

Festivals that widely present various types and elements of national fine art are also popular. For example, a characteristic feature of the Edinburgh festival, which regularly takes place in Scotland, is that it introduces not only the works of local artists, but also the work of local composers, folklore and others - everything that is of interest to tourists.

Music and dancing. The musical potential of the region is one of the attractive elements of culture. In some countries, music is a major factor in attracting tourists. Well-known music festivals attract thousands of participants every year. Many resort hotels introduce their guests to national music during evening entertainment programs, folklore evenings and concerts. Audio tapes of national music are widely sold. in most tourist centers, they serve as an excellent means of introducing tourists to the culture of the people.

Ethnic dances are a characteristic element of national culture. Almost every region has its own national dance. Tourists can be introduced to dance at special shows, folklore evenings, and during entertainment programs. Vivid examples of dance as an expression of national culture are the dances of the peoples of Africa, Polynesian, Japanese Kabuki dance, Russian ballet, etc.

Folk crafts. The region receiving tourists should offer them a wide range of souvenirs made (in a factory or handicraft way) by local craftsmen and artisans. Souvenirs are a good memory of the country. However, it should be remembered that a souvenir made not in the country of visit, but in another one, loses its significance for the tourist and is perceived as a fake.

An extraordinary large-scale cultural event was organized in Singapore to mark the beginning of the third millennium. The most sensational Asian holiday "Millenia Mania" was designed for a long period - from June 1999 to August 2000. Tourists participated in fantastic events, festivals, and entertainment shows that made the turn of the millennium unforgettable. The celebration was carried out in accordance with the Singapore Tourism Board's Tourism XXI plan, which envisages a significant expansion of the Chinatown area, the restoration project of which is estimated at almost US$57 billion. According to the project, within three years Chinatown should become the liveliest district of Singapore, reflecting its historical past. The Tourism Office has developed a plan for special events unique to Chinatown: celebrating the New Year according to the Chinese calendar, performing the “lion dance,” wushu competitions, etc. Ethnic zones will appear near Chinatown, for example, “Little India.” The millennium celebrations are expected to transform the city from a run-of-the-mill tourist destination into a tourism capital of the 21st century.

Religion. Pilgrimage is the oldest type of travel, known to mankind for thousands of years. Up to 80% of tourist attractions are iconic; for example, in Paris, iconic objects account for 44%. The motives for a pilgrimage journey are the spiritual desire to visit religious centers and holy places, especially revered in a particular religion, the performance of religious rites, etc. The motivation comes either from the instructions of the religion (for example, every Muslim must perform the Hajj to Mecca) or from religious aspirations and a person's beliefs. There are a number of outstanding monuments of religious architecture in the world: Notre-Dame de Paris Cathedral in France, St. Peter's Cathedral in Italy, etc., which act as the most important objects of tourist interest and attract tourists from all over the world. 4

Description of work

The purpose of this course work is to study the role of folk culture as the basis of event tourism.
To achieve this goal, it is necessary to solve the following tasks:
- consider elements of folk culture in tourism;
- study the recreational essence of folk culture;
- reveal the concept of event tourism;
- give examples of event tours based on Russian folk culture.

Content

Introduction…………………………………………………………………………………3
Folk culture as a factor of human motivation……………5
Elements of folk culture……………………………………….5
Recreational essence of folk culture……………………..11
Event tourism as an integral part of the tourism industry…………………………………………………………………………………19
The concept of event tourism……………………………………..19
Examples of event tours based on Russian folk culture……………………………………………………………..25
Conclusion………………………………………………………………………………….31
References…………………………………………………………………………………33

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 in regional ethnographic tours.

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

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

"Sayan Ring" - ethnographic festival of the Krasnoyarsk Territory and Tuva. Included program "Siberian Rites" involves a visit to the ancient village of Shushenskoye, lunch in a Siberian tavern, evening gatherings, participation in ancient rituals, mandatory tea drinking in a Siberian hut, accommodation in ancient Siberian villages, inspection of archaeological monuments, a visit to the geographical center of Asia, a Buddhist monastery, getting to know the way of life of a Tuvan family.

"Journey along the Amur" – a tour offering acquaintance with the original culture of the ancient branch of the Tungus-Manchu tribes, participation in ancient rituals, tasting of national cuisine, including the famous Amur fish soup, and riding on Ulchi boats.

"Shamanic tours" offers the Baikal region. One of the most popular tours "The Way of the Shaman" , lasts 7 days. During it, tourists visit the shaman ulus, examine the legendary Shaman Stone, take a short trip through the mysterious caves with an inspection of 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 Wine Museum with tasting of Kuban wines. During the tour, excursion participants visit excavations of a settlement from the time of the Bosporan Kingdom, and ancient Turkish fountains. It is possible to include a trip to the Black or Azov Sea and Taman wine tasting in the program. There is also a small ethnographic tour "Cossack Don" with a trip to one of the villages, a visit to the Cossack kuren and a visit to the concert of the Cossack choir with an obligatory lunch of Kuban folk dishes.

"Ethnographic village" , which is under construction in Elabuga near Kazan, already offers tourists its numerous ethnographic tourism services. On the basis of the complex, a Tatar village and a Russian courtyard were built, as well as a Maidan (square) for sabantuy and a clearing for evening gatherings. Tasting dishes of Tatar and Russian cuisine are offered on the territory of the village. The tourist complex has car rentals, a horse base is being created, and a souvenir shop and boat station are already open. Antique carriages are waiting for their clients.

Ethnocultural tourism promotes closer ties and 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 interested in folklore, interested in the history and national characteristics of the region. The technology for organizing such tours involves a comprehensive thematic selection of excursions and leisure activities that highlight the national characteristics of the richness of the region. It is advisable to equip buses audio cinemain the summer with recordings of national music for playing during long journeys, which prepares tourists to perceive the theme, and the guide can comment on the musical accompaniment.

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

When developing animation programs, it is necessary to include visits to folklore festivals and concerts of Russian folk groups. The personal participation of tourists in dances, round dances, games, etc. is attractive. It is also good to offer photo and video shooting services.

Unfortunately, the use of ethnographic objects as animation is often associated with a number of problems. Some of them, due to their uniqueness, deserve the attention of tourists, but are not in good enough 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 excursion, can be an excellent animation object, provided that the animation program is well-designed.

Objects of ethnographic heritage must be presented intelligently and creatively. Scientific and technological progress has done its job: the products of one country are practically no different from similar products of another. Uniformity is unacceptable in culture. 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, and anniversaries.

When promoting Russian culture in tourism, one should pay special attention to the nature of the creation of national holidays, i.e., understand the essence of the nature of folk holidays and rituals.

The reflection of national culture in animation programs influences human behavior and experiences. 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 carry a double recreational function - through the aesthetic and moral perception of reality, the psyche is restored and bioenergy is strengthened.

The Russian folk calendar, which is a fusion of terms of labor and a certain type of experience, the Russian annual circle is one of the highest achievements of culture, its harmoniously wise, human mental structure, a kind of psychological masterpiece. It not only harmonizes and states the passage 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 to a person, which works as a psychotherapeutic system. One more conclusion can be drawn about Russian holidays: the Russian calendar year contains the formula of laughter therapy - for about two months a year a person is supposed to laugh. There were ceremonies and rituals that gave rise to positive emotions, and light laughter was prescribed for a person by tradition. Thus, man experienced his unity with nature, and this system introduced him into the natural world as the environment of his spiritual habitat - man entered into a strong, healthy system of relationships with the world, with himself. There were many holidays that organized people's relationships with each other.

Currently, animation programs in event tourism play a huge role in promoting cultural development, where the main goal is to unite 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 out these interests in a “live” (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. permanently, as well as one-time, in honor of certain events (holidays, festivals, carnivals, competitions, etc.) in specific period of time.

Event-animated tourism programs are a new type of program tourism products. Standing at the intersection of excursion-educational and entertainment-entertainment programs serving tourists, event-animation tours successfully combine all the best qualities. This is not only a standard excursion display, but also the involvement of the tourist in the action, which, in turn, is based on the historical fact of celebrating a particular date.

Event-animation tours are a special type of program tourism. Their planning has a number of specific features, differences from the creation of a standard tourism product, and therefore is subject to special development. The peculiarity of the development of this type of tourism product requires knowledge of folklore, culture, traditions, customs, celebrations of special dates, superstitions, legends associated with them, i.e., everything without which the event program ceases to be such, as well as animation techniques and technology that put The goal is to include tourists in active activities in the process of consuming services, integrating 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, the methods of artistic and moral education of a person, so characteristic of artistic folk culture, its holidays, rituals, games, etc.

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

In addition, folk rituals and holidays are closely related to history and mythology; they reflect man’s accumulated ideas about life, space, the environment, as well as the achievements of folk pedagogy and folk art.

Tourism 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 certainly gradually increase interest in Russian traditions not only among our tourists, but also among tourists who come to us from other countries.

Russian spirituality needs the careful and loving attitude of its 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.

To eat or not to eat?

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

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

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

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

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

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

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

"Golden Brichmulla"

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

"Alpamysh" in Chimgan

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

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

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

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

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

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

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

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

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

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

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

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

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

"Fragrant flowers of Khumsan"

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

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

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

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