Ғылыми журнал үш айда бір рет шығатын ғылыми журнал
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| Conclusion. In Kazakhstan, sacred objects are actively and successfully used for the development of
domestic tourism. The interest of tourists in these sacred sites appeared long ago and continues to grow even without serious advertising of these ideas from the state and the tourist industry. Kazakhs have always revered their ancestors and visited holy places, but the enthusiasm with which they are doing this now speaks volumes, and above all about their active search for their national identity. General characteristics of sacred objects with natural landscape support, be they mountains, valleys, caves, rivers, tracts, single trees, deserts, ancient settlements, places of unusual natural phenomena, always has the “best” practice of sacralizing space, because mythological roots and preserved epic- poetic forms convey ideas about sacred topos. Therefore, the positioning of Mount Otpan Tau as the most branded object of sacred geography is obvious. One of the features of natural landscape sacred spaces and specific sacred places is that they are associated with the main migration routes of peoples and the well-known caravan routes of interaction between ancient cultures and civilizations. Therefore, transcultural regions are distinguished by the depth and density of historical memory, manifested in various artifacts of cultures of different eras: in mounds and menhirs, ritual complexes and petroglyphs, chapels and monasteries, mazars, kamals, memorial signs and zirat. Mazars, mausoleums, kulyptases (steles, sculptural pillars), koytases (gravestones), sandyktases (cenotaphs), border towers – these are all material signs of the social, spiritual evolution of the steppe over many centuries. Sacred places can also perform a demarcation role, be signs in space to designate ancestral territories, directions of migrations. In such places, totem attributes, tamga-like images, kamals, balbaltases, ulyptases are used. Understanding the significance of sacred places is based on holistic (universal) knowledge. Sacred places – “Kasietti” – do not exist by themselves, they always correlate with certain systems of hierarchically organized knowledge. Generic relations are to some extent social capital, which is again actualized and interpreted in an ideological context. Knowledge of origin and ancestral ties retain their value as a cultural capital that allows one to have a certain status. For the state, the ideas of the unity of the people, common identity are important, therefore it appeals to national heroes, batyrs, awliye, and is loyal to local, regional articulations if they also support the idea of the integrity of the “cultural and geographical belt of shrines” as a “symbolic defense”of the country. Studying sacred religious sites, one can see constraining factors such as the lack of a specialized route, the underdevelopment of soft infrastructure, the inadequate condition of hotels or overnight rooms near the mazarat, lack of knowledge and a lack of qualitative analysis of consumer behavior, lack of advertising and mechanisms for managing sacred sites. жүктеу/скачать 4.7 Mb. Достарыңызбен бөлісу:
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