List of UNESCO World Heritage Sites in Japan

Japan is a unique country with a unique culture and a huge number of architectural and natural attractions that are of interest not only to the subjects of the Emperor of the Land of the Rising Sun and the whole world. the UNESCO World Heritage Convention in 1992 , Japan opened up additional opportunities for preserving significant sites and attracting tourists. It’s no secret that the inclusion of a particular structure, complex of buildings or natural location on the UNESCO World Heritage List makes this place famous and attractive to millions of people.

To date (2020), 21 names in Japan have been included in the UNESCO World Heritage List:

• 17 cultural heritage sites;
• 4 natural heritage sites.

UNESCO sites in Japan on the map

World Heritage Sites[edit]

Historical villages of Shirakawa-go and Gokayama

In the inaccessible mountainous regions of the island of Honshu there are two villages - Sirikawa-go and Gokayama - which until recently, during heavy snowfall and heavy snow cover, could be cut off from the rest of the country for a long time. Residents of the settlements did not have to rely on government help and were forced to survive and conduct economic activities, relying solely on their own talents and skills. The main occupation in Shirikawa-go and Gokayama was raising silkworms , for which the upper floors of houses were adapted for the needs of “production”. The unique geographical features and occupation of the local population led to the emergence of a unique school of architecture - “gassho-zukuri”. Buildings made in this style are distinguished not only by their originality and functionality, but also fit organically into the landscape. It is because of this that the villages of Sirikawa-go and Gokayama were included in the UNESCO World Heritage List as “an outstanding example of a traditional way of life, perfectly adapted to the environment and local social and economic conditions.”

Himeji Castle

Himeji Castle or “White Heron Castle” is an image of an ideal medieval defensive structure of the Land of the Rising Sun, which served as a prototype for many similar buildings in the future.
From a military point of view, it was thought out to the smallest detail - even the gardens surrounding Himeji Castle were a kind of first line of defense. They were spiral-shaped labyrinths with many dead ends, in which, according to the engineers' plans, enemy troops were to get lost and disorganized. A good overview and firing radius from the castle walls could well thin out the personnel of the assaulters, making the attempt to capture the fortress fail in the very bud. In 1927, Himeji Castle was declared a National Treasure of Japan, and in 1993 it was included in the UNESCO World Heritage List.

Shiretoko National Park

One of the most sparsely populated places in Japan with beautifully preserved almost untouched wildlife is the Shiretoko Peninsula , located in Hokkaido. The national park of the same name, formed in 1964 on its territory, made it possible to preserve one of the most unique places in the world. According to UNESCO experts, who decided to include this territory on the World Heritage List, the Shiretoko Peninsula is one of the richest ecosystems in the world, built on a fairly close interaction of marine and terrestrial flora and fauna. There are more than 300 species of alpine plants alone on an area of ​​just 71,100 hectares. Among the significant representatives of the fauna, it is worth noting brown bears , deer and fish eagle owls .
In addition, the Shiretoko Peninsula is the southernmost region in the northern hemisphere where drifting ice can be observed

Castles of Japan

In addition to the shrines, numerous Japanese castles are also open to tourists. In total, about 50 ancient castles have been preserved in the country; some of them, such as the castle in Hiroshima, were destroyed during World War II and were subsequently rebuilt. Others have been preserved in their original form since the 17th century. These include, in particular, the legendary Kochi Castle, which is located in the prefecture of the same name. It cannot be said that any high-profile military dates are associated with the castle: Kochi is famous for the fact that it is the only one that has preserved an intact inner ring of fortifications.

Yakushima Island

Japan is not only modern cities, advanced technologies and high population density, but also unique nature. If in the north of the island of Hokkaido you can observe drifting ice and fauna characteristic of most of Russia, then just 60 km south of Kyushu there is a unique tropical forest that has been preserved throughout most of the island of Yakushima. It was the virgin forests and well-preserved diversity of flora and fauna that helped raise the island's status to global significance - in 1993 it became part of the UNESCO World Heritage List.

The site attracts more than 300,000 tourists annually, with a permanent island population of just over 13,000 people. They are attracted by thermal springs, tropical waterfalls and, of course, colonies of monkeys, which have chosen these places even before the first man appeared here.

Islands of Japan

And finally, let's talk about the islands that make up most of the country. Let's say, the largest island of Japan, Honshu: it has a mountainous terrain, and here is the Fuji volcano, which has repeatedly attracted the attention of Japanese creators. There are many cities here, including Tokyo and the ancient capitals of the country - Kyoto and Nara, as well as Nagoya, Yokohama and Osaka.

Hokkaido is the northernmost and second largest island of Japan, a third of which is covered with forests. Once upon a time, the island was inhabited by Ainu tribes - judging by the descriptions of travelers, people from Eastern Siberia. Later, when the Japanese began to move north, the Ainu suffered the fate of the American Indians. However, like the Indians, the Ainu partially survived. There are now several Ainu settlements in Hokkaido, which are supported by the Japanese authorities - both for scientific purposes and to attract tourists.

But Hokkaido is interesting not only for its anthropological features. Unique nature has been preserved in 6 national parks, which are also nature reserves. There are also about 10 lakes with hot mineral springs of volcanic origin. 



Fujiyama

Fuji is not only an active, weakly active volcano, but also an inexhaustible source of creativity in Japanese art. Moreover, Fujiyama is a sacred mountain for the Japanese - there are many religious Shinto buildings located here, and the volcano itself is credited with divine properties.
It is so popular in Japan that many iconic companies have names derived from the famous toponym - Fujifilm, Fuji Television, Fuji Heavy Industries and others. Today, Fuji is one of the most important points of attraction for tourists from all over the world and the most important association with the island state. A UNESCO World Heritage Site since 2013. Despite its national importance, it is privately owned by the Shinto Great Shrine, Hongu Sengen . The deed of gift for this territory was received by the monks back in 1609 from the hands of the shogun Tokugawa Hidetada . The right to private property has never been challenged and is respected by the Japanese government and society to this day!

Architecture of ancient Japan

The unusual nature of Japanese architecture is characterized by wooden buildings with heavy roofs and fairly light walls. Since Japan is warm and there are often heavy rainfalls, this is not surprising. In addition, local builders always took into account the danger of tremors.

Of the ancient Japanese buildings that have survived to this day, the most famous are the Shinto monasteries of Ise and Izumo. They are made of wood, have flat gable roofs that extend far beyond the building's territory, reliably protecting them from precipitation. Izumo Temple is very large, rising 24 meters.

Izumo photo

The entry of Buddhism into the country affected the dynamics of the local style of architecture.

One of the main technical innovations was the construction of a stone foundation. The most ancient Shinto buildings were fixed on stilts dug into the ground, the weight was distributed on them, which greatly limited the area and height of the building. The Asuka period (7th century) is characterized by an increase in the number of curved roofs with slightly raised corners, such as we can see on traditional temples and pagodas in Japan. For the construction of monasteries, special planning of temple complexes is being developed.

Silk factory in Tomioka

Gunma Province is home to Japan's oldest silk weaving plant , which opened in 1872 and operated until 1987. Of particular interest as a well-preserved to the early industrial revolution The enterprise is also of great economic importance for Japan - thanks to its capacity, the Land of the Rising Sun in a short period was able to become the largest silk exporter in the world , supplying products mainly to the markets of France and Italy. Inclusion in the list of historical monuments of Japan, and subsequently in the list of UNESCO World Heritage Sites, allowed the factory to survive to this day as an outstanding example of a technological ensemble.

Peace Memorial in Hiroshima

The most visited place in Hiroshima is the dilapidated three-story building of the former Exhibition Center of the city's Chamber of Commerce and Industry or " Genbaku Domu ". It was designed and built by the Czech architect Jan Letzel in 1915 in a style very atypical for Japanese cities, characteristic of European urban development at that time. In 1945, Hiroshima was subjected to an American atomic bomb, as a result of which the city was completely destroyed, and tens of thousands of civilians burned in a nuclear fire or from radiation sickness over the next few years. But in some unknown way, the building was able to partially survive, despite the fact that it was located only 160 meters from the epicenter of the explosion. After the end of World War II, the Japanese authorities did not restore the structure, but strengthened its remaining walls, preventing further destruction. Gembaku Domu building became a peace memorial, reminiscent of the horrors of war and thousands of senseless victims and human suffering.
In 1996, despite active protests from the Chinese and American authorities, the Hiroshima Peace Memorial was added to the UNESCO World Heritage List as a symbol of the horrific consequences of the use of atomic weapons . Visiting the attraction is included in the compulsory school curriculum in Japan.

Japanese Cultural Heritage Sites of Historical Significance

Definition 1
Objects of cultural heritage of historical significance in Japan are architectural monuments, residential landscapes, memorial complexes that are of particular importance for the history of Japan and its people and are of global cultural interest.

Objects of cultural significance that tell about various pages of Japanese history include various memorials, architectural ensembles of various historical eras, telling about both the ancient and modern history of Japan.

The historical monuments of the old part of Kyoto and the cities of Uji and Otsu were included in the World Heritage List in 1994. Built in 794 on the model of the capitals of ancient China, the city of Kyoto was the imperial capital of Japan from its founding until the mid-19th century. Kyoto, the center of Japanese culture for more than 1,000 years, demonstrates the history of the development of Japanese wooden architecture. About 2,000 historical monuments are concentrated here: gardens and parks with momiji maples, ancient palaces and squares. In the eastern part of Kyoto there is one of the most beautiful Buddhist temple ensembles - Kiyomizudera (“temple of pure water”) with the Nyomon Gate.

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Note 1

The art of Japanese gardens in Kyoto has influenced landscape gardening throughout the world.

Historical villages of Shirakawago and Gokayama. They are located in the mountainous region of the island. Honshu. In winter, these villages are cut off from land communications with the rest of the island. In the villages, a special form of housing has developed - wooden two- and three-story houses with steep thatched roofs, the houses are made without nails, the fasteners are hemp or walnut rods.

Silver mines of Iwami Ginzan on the island. Honshu was founded in 1526, and by the beginning of the 17th century. About five hundred mines annually produced up to 38 tons of silver (about a third of world production. To protect the mines, a fortress, high fences and Yamabuki Castle were built on the tops of the hills.

The Tomioka silk weaving factory is one of the earliest and most preserved monuments of the scientific and technological revolution in East Asia; it operated from 1872 to 1987. All factory buildings are well preserved and have remained virtually unchanged since their construction. The factory consists of four clusters: a silkworm farm; storerooms where silkworm eggs were stored; silk factory and vocational school for workers.

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Objects of the industrial revolution of the Meiji period: metallurgy, shipbuilding and coal industry. There are 11 protected clusters (coal mines, metallurgical enterprises and shipyards), testifying to the industrial revolution in Japan at the turn of the 19th and 20th centuries.

Hiroshima Peace Memorial, included in the World Heritage List in 1995. The former exhibition center of the Hiroshima Chamber of Commerce and Industry, the only building partially destroyed at the epicenter of the nuclear explosion on August 6, 1945. The people inside were burned or vaporized. About 70 thousand people died, and the same number died later. Next to the Explosion Dome is the Peace Memorial Park. The park contains a museum, several monuments, a ritual bell and a tombstone. The fire of peace burns nearby, which will be extinguished after the complete destruction of nuclear weapons. The shadows of evaporated people remained on the buildings.

Silver Mines Iwami Ginzan

The Silver Mines near the village of Omori is Japan's most controversial UNESCO World Heritage Site because it was included despite a negative expert opinion on its significance.
However, today these are not just requested mines, but a 400-hectare natural and architectural reserve in a relatively sparsely populated region of the island of Honshu next to dense forest and the Chugoku Mountains. The Iwami Ginzan silver mines trace their history back to 1526, when deposits of the precious metal were discovered and intensive mining began. The maximum peak of production was reached at the beginning of the 17th century, when 38 tons of silver were mined annually. These were impressive volumes for that era, accounting for approximately a third of world production. The Iwami Ginzan mines were of strategic importance for Japan, which was emphasized by the large number of fortifications along the perimeter. Coins of the famous Tokugawa shogunate were minted from this silver.

By 1823, the mine began to dry up, and in 1923 it was finally closed and abandoned.

Yamato era

Clay figurine. End of the Jomon period. II century BC.

The ability to assimilate foreign models becomes especially noticeable with the emergence of statehood, dating back to the 3rd-4th centuries. AD At this time, the conquest of the alliance of tribes of Southern Kyushu into Central Japan took place. As a result, the so-called state of Yamato begins to form, the culture of which is characterized by hitherto unprecedented homogeneity.

Period from the 4th to the beginning of the 7th century. is called kurgan (“kofun jidai”) based on the type of burial, the structure and inventory of which are distinguished by the features of strong Korean and Chinese influences. However, such large-scale construction - and more than 10 thousand mounds have now been discovered - could not have been successful if the very idea of ​​​​mounds was alien to the population of Japan. The Yamato mounds are probably genetically related to the Kyushu dolmens. Among the objects of funerary cult, Haniwa clay sculpture is of particular importance. Among these brilliant examples of ancient ritual art are images of dwellings, temples, umbrellas, vessels, weapons, armor, boats, animals, birds, priests, warriors, etc. From these images, many features of the material and spiritual life of the ancient Japanese are reconstructed. The construction of mound-type structures was obviously associated with the cult of ancestors and the cult of the Sun, which is reflected in the monuments of early Japanese writing that have reached us (mythological and chronicle codes “Kojiki”, “Nihon Shoki”).

Ancestor cult in Shintoism

The cult of ancestors is of particular importance for the original Japanese religion - Shinto, and therefore for the entire culture of Japan. Along with the openness to foreign influences noted above, ancestor cult represents another powerful driving force in the development of Japanese civilization, a force that ensured continuity in the course of historical evolution.

At the state level, the cult of ancestors was embodied in the cult of the sun goddess Amaterasu, considered the ancestor of the ruling family. Among the cycle of myths dedicated to Amaterasu, the central place is occupied by the story of her hiding in a heavenly cave, when the world plunged into darkness and remained in it until the gods, with the help of magical techniques, managed to lure the goddess out of her refuge.

Detail of a clay figurine. III-II millennium BC

The pantheon of early Shintoism included deities - the ancestors of clans, who occupied a leading place in the social structure of Japanese society during the period when myth was formed as a category of state ideology. The ancestral deities were considered multifunctional protectors of the clans that traced their origins from them. In addition to tribal deities, the Japanese also worshiped numerous landscape deities, which, as a rule, had local significance.

The emergence of Buddhism

By the middle of the 6th century. in the state of Yamato, a certain political stability was achieved, although the mitigation of centrifugal tendencies still remained one of the main concerns of the ruling family. To overcome the ideological fragmentation sanctified by the tribal and regional cults of Shinto, Japanese rulers turned to the religion of a developed class society - Buddhism.

It is difficult to overestimate the role that Buddhism played in the history of Japan. In addition to its contribution to the formation of a national ideology, the doctrine of Buddhism formed a new type of personality, devoid of tribal attachment and therefore more suitable for functioning in the system of state relations. The process of Buddhist socialization was never completely completed, but nevertheless, at this stage of historical development, Buddhism served as the cementing force that ensured the ideological homogeneity of the Japanese state. The humanizing role of Buddhism was also great, introducing positive ethical standards of community life that replaced the taboos of Shinto.

Clay vessel. Jomon period. VIII-I millennium BC

Construction of Buddhist temples

Along with Buddhism, a material complex serving the needs of this religion also penetrates into Japan. The construction of temples, the production of sculptural images of Buddhas and bodhisattvas, and other objects of worship begin. Shintoism at that time did not yet have a developed tradition of building indoor places of worship for worship.

The layout of the first Japanese Buddhist temple complexes, with their orientation from south to north, generally corresponds to Korean and Chinese prototypes. However, many design features of construction, for example, the anti-seismicity of structures, indicate that temples and monasteries were erected with the direct participation of local craftsmen. An important property of many of the first Buddhist temples in Japan was also the absence of prayer rooms, a feature inherited from the compositional structure of Shinto shrines. The interior was not intended for prayers, but for the preservation of temple shrines.

The most grandiose Buddhist religious building was the Todaiji Temple, the complex of which occupied more than 90 hectares (erected in the mid-8th century). The temple symbolized the power of the state. In addition to purely religious needs, it was also used for secular ceremonies of national significance, for example, for conferring official ranks. Todaiji's "Golden Pavilion" ("condo") was rebuilt several times after devastating fires. It is currently the largest wooden structure in the world. Its height is 49, width is 57, length is 50 m. It houses a giant statue of the cosmic Buddha Vairochana, 18 m high. However, the “gigantomania syndrome” was overcome quite quickly, and in the future nothing similar to the Todaiji temple complex was built. The desire for miniaturization is becoming characteristic.

Dancer. Haniwa. Kofun period. Mid-III - mid-VI centuries. AD

Buddhist sculpture

In the VII-VIII centuries. continental Buddhist sculpture almost completely suppresses the local iconographic tradition. Bronze Buddhist statues were either imported from Korea and China or made by visiting craftsmen. Along with bronze sculpture from the second half of the 8th century. The production of lacquer, clay and wooden Buddhist images, in the appearance of which the influence of the local iconographic canon is noticeable, is becoming increasingly common. Compared to sculpture, monumental temple painting occupied a much smaller place in the visual canon.

The sculpture depicted not only Buddhas and Bodhisattvas. Since Buddhism brought with it a concept of personality that was more individualized than the one that Shintoism had developed by that time, it is no coincidence that from the middle of the 8th century. There has been interest in portraiture of prominent figures of Japanese Buddhism (Gyoshin, Gien, Ganjin, etc.). However, these portraits are still devoid of a person’s personal traits and tend towards typification.

Construction of the capital - Nara

By 710, the construction of the permanent capital Nara was completed, which was a typical bureaucratic city with a certain layout, similar to the capital of Tang China - Chang'an. The city was divided from south to north by nine streets, and from west to east by eight. Intersecting at right angles, they formed a rectangle measuring 4.8 by 4.3 km, in 72 blocks of which, together with the nearest suburbs, according to modern estimates, up to 200 thousand people could live. Nara was then the only city: the level of development of agriculture, crafts and social relations had not yet reached the stage when the emergence of cities would become a universal necessity. Nevertheless, the colossal concentration of population in the capital at that time contributed to the development of product exchange and commodity-money relations. In the 8th century Japan had already minted its own coin.

Wall painting of the tomb. V-VI centuries

Creation of a code of laws

The construction of the capital on a continental model was one of the important measures to transform Japan from a semi-barbarian kingdom into an “empire,” which should have been facilitated by numerous reforms that began to be actively carried out from the middle of the 7th century. In 646, a decree consisting of four articles was promulgated.

• According to Article 1, the previous hereditary system of ownership of slaves and land was abolished; instead, state ownership of land was proclaimed and fixed feedings were allocated in accordance with bureaucratic ranks.
• Article 2 prescribed a new territorial division of the country into provinces and districts; the status of the capital was determined.
• Article 3 announced the census of households and the compilation of registers for the redistribution of land.
• Article 4 abolished the previous arbitrary labor service and established the amount of in-kind household taxation for agricultural and handicraft products.

The entire second half of the 7th century. marked by increased government activity in the field of legislation. Subsequently, individual decrees were brought together, and on their basis, in 701, the first universal legislation “Taihoryo” was completed, which served, with additions and modifications, as the basis of feudal legislation throughout the Middle Ages. According to the Taihoryo and Yororyo (757), the administrative and bureaucratic apparatus of the Japanese state was a complex and branched hierarchical system with strict subordination from top to bottom. The economic basis of the country was the state monopoly on land.

Wall painting from the Tokamatsu-zuka tomb. VI century AD

Building the ideological basis of the state

During the 7th-8th centuries. The Japanese state is trying to ideologically substantiate existing and newly created governance institutions. First of all, the mythological and chronicle collections “Kojiki” (712) and “Nihon Shoki” (720) should have served this purpose. Myths and records of historical and semi-legendary events were subjected to significant processing in both monuments. The main goal of the compilers was to create a state ideology, in other words, to combine “myth” and “history”: the narrative of the Kojiki and Nihon Shoki is divided into the “era of gods” and “era of emperors.” Consequently, the then position of the royal family, as well as other most powerful families from among the tribal aristocracy, was justified in the role played by the ancestral deities during the “era of the gods.”

The compilation of the Kojiki and Nihon Shoki marks an important stage in the creation of a national ideology based on Shinto myth. This attempt should be considered very successful. The myth was brought into line with the realities of history, and the system of sacred genealogies until the 20th century. played an outstanding role in the events of Japanese history.

Ritual Buddhist objects. Old Kyoto Palace. VII-VIII centuries AD

Declining role of Buddhism

Simultaneously with the active involvement of Shintoism in state building, Buddhism is losing its position in this area. This becomes especially noticeable after the failed coup undertaken by the Buddhist monk Dokyo in 771. To avoid the pressure of the Buddhist clergy, who settled in the temples and monasteries of Nara, in 784 the capital was moved to Nagaoka, and in 794 - to Heian. Having been largely deprived of state support, Buddhism nevertheless greatly contributed to the formation of an individual who stood out from the group and constantly participated in the process of its socialization. This is his enduring significance in Japanese history.

Chinese influence on Japanese culture

Despite the fact that the compilation of the Kojiki and Nihon Shoki pursued the same goals, only the Nihon Shoki was recognized as a “real” dynastic chronicle. Although both monuments were composed in Chinese (“Kojiki” - with great use of the phonetic notation of the “man’yōgan” hieroglyphs), “Kojiki” was recorded by Ono Yasumaro from the voice of the storyteller Hieda no Are. Thus, the “oral channel” familiar to Shintoism for transmitting sacred information was used. Only then, according to the beliefs of traditionalists, did the text become a true text.

The text of Nihon Shoki appears from the very beginning as a written text. In view of the active spread of Chinese writing, which created new opportunities for recording and storing important cultural values, Japanese society was faced with the question of which speech - written or oral - should be recognized as more authoritative. Initially, the choice was made in favor of the first. For some time, the Chinese literary language became the language of culture. It served primarily the needs of the state. Chronicles were written in Chinese and laws were drawn up. Works of Chinese philosophical, sociological and literary thought were used as textbooks in public schools established in the 8th century.

Wooden Taoist ritual figurines. Kyoto. 9th century AD

Medieval Japanese poetry is now known throughout the world. But the first of the poetic anthologies that have come down to us - “Kaifuso” (751) - is a collection of poems in Chinese. After some time, an anthology of Japanese poetry was compiled - “Manyoshu”, the verses of which were recorded by “manyogana”. This anthology summed up the centuries-long development of Japanese poetry. “Manyoshu” includes poems from various time layers: examples of folklore and cult poetry, original works that have not yet lost touch with folk songwriting. The latter have come very close to individual creativity. However, the great prestige of the Chinese language led to the fact that after the composition of the Manyoshu, Japanese poetry disappeared from the sphere of written culture for a long time. The next anthology in Japanese, Kokinshu, appeared only at the beginning of the 10th century. The poems of Kokinshu show both continuity in relation to Manyoshu and many qualitative differences. This indicates the continuous improvement of the poetic tradition, despite the long-term displacement of Japanese poetry from the category of official culture.

Of course, major achievements lay ahead for Japanese culture. The period immediately preceding the brilliant and completely independent medieval Heian culture was, to a large extent, a time of persistent and fruitful apprenticeship. Nevertheless, even with a wide variety of borrowings, the Japanese managed to maintain continuity with respect to the past achievements of their own culture. By the middle of the 9th century. Japanese culture, enriched with foreign borrowings, already had sufficient internal energy for independent development.

Itsukushima Shinto Shrine

The Itsukushima Shinto shrine was built in the 6th century on the island of the same name in Hiroshima Prefecture.
Throughout its history, it was repeatedly destroyed and recreated according to ancient sketches and drawings. The most famous structure of the sanctuary is a huge 16-meter torii gate, standing directly in the water in a small bay, protected from external winds and strong waves. In their current form, they have come to us since 1875, when they were restored according to historical sketches known since 1168. Since ancient times, it has been prohibited to die and be born on the island of Itsukushima. This rule was observed relatively recently - all those entering are examined and very elderly people, as well as women in the last stages of pregnancy and exhausted people are sent back to the main islands of the Japanese archipelago. In addition, you cannot bring dogs onto the island, as they can scare away the birds and destroy the natural harmony that has developed in the sacred place between the world of people and birds!

Temples of Japan

First of all, Japan is known for its unique temples, some of which literally amaze with their beauty even those who are not very keen on temple architecture. The city of Kyoto especially distinguished itself in this regard, where there are only about 1,600 Buddhist temples that survived the Second World War. Of course, it is unlikely that it will be possible to study everything in one visit; so it makes sense to first see those temples whose external decoration is legendary. For example, Ginkaku-ji (another, unofficial name is “Silver Pavilion”). At first it was assumed that it would all be covered with silver in honor of the goddess Kannon, but the outbreak of war prevented this plan. The pavilion was intended for the shogun's rest. This is a quiet, unusually harmonious place, and in its current form the temple is beautiful without any silver.

When visiting temples in Japan, you should follow the rules of decency: do not talk loudly either in the temple building or on its territory, take off your shoes at the entrance (sometimes temples provide special slippers), and also pay attention to prohibitory signs. As a rule, it is possible to take photographs, but it is better to clarify this with the attendants.

But if you happen to visit Osaka, remember: to the south of this city there is the Koya-san Shrine. It was built in the 9th century BC, and the famous pilgrimage trail, which is many hundreds of years old, runs from the temple itself to the foot of the mountain.

However, it is not necessary to carry out the entire ascent on your own two feet - you can climb the mountain by cable car in a few minutes. The views are worth it!

Ogasawara Islands

The Ogasarawa Islands (or Bonin Islands ) are a unique place called “paradise on Earth” by the Japanese.
A group of 30 small, mostly uninhabited islands, they preserve a unique ecosystem that is valuable to the entire world. Over an area of ​​just 104 km2, more than 140 plant species grow, 73 of which can only be found here. In addition, the Bonin Islands are home to unique insects, such as the Ogasawara dragonfly, which are also endemic to the region. The coastal waters are famous for their clarity and attract divers from all over the world with coral reefs and a variety of colorful marine fauna. The Ogasarawa Islands are of particular importance for whales, which annually swim to the surrounding waters to reproduce. Biologists informally call Bonina a “kindergarten for whales.” And tourists are attracted to this region by the opportunity to swim with real ocean dolphins, who love to frolic in the coastal waters to the delight of children and their parents!

Kumano-kodo

Kumano-kodo is an extensive network of pilgrimage trails, known since 907 . Since 1090 Kumano-kodo, the emperors of Japan have repeatedly made pilgrimages to three important Shinto shrines near the ancient capital of Japan - the city of Nara:

• Kumano-Hongu-taisha Shrine
• Kumano Hayatama Taisha Shrine
• Kumano-Nachi-taisha Shrine

Pilgrimage trails pass through picturesque regions of the country, roll over densely forested Mountains, run along rivers, go down to the ocean and even partially run along the coast. Along their entire length you can find numerous stones with ancient inscriptions, graves of important people, Buddhist and Shinto monasteries and countless memorial sites. In 2004, the 5 main trails of Kumano Kodo were listed as UNESCO World Heritage Sites. The longest pilgrimage route is 160 km long!

Preliminary list[edit]

The preliminary list consists of sites that have previously been nominated but have not yet been included in the list.

Shirakami Mountains

The Shirakami Mountains are the only place in East Asia where virgin beech forests remain .
It was this untouched nature that served as the main reason for the inclusion of the nature reserve in the UNESCO World Heritage List in 1993, as “an outstanding example of ongoing ecological or biological processes in the evolution and development of terrestrial, freshwater, coastal and marine ecosystems and plant and animal communities.” The area of ​​the protected zone is more than 1300 km2. The dense forests, consisting not only of beech, but also pine, maple and cedar, are home to large mammals - wild boars, black bears , antelopes and martens. The Shirakami Mountains are also home to 87 species of birds, among which the black woodpecker and golden eagle . Despite the specially protected status, you can hunt in the mountains. However, this requires special permission from the local prefectural authorities.

Excerpt characterizing the List of UNESCO World Heritage Sites in Japan

It was not for nothing that Berg showed everyone his right hand, wounded in the Battle of Austerlitz, and held a completely unnecessary sword in his left. He told everyone this event so persistently and with such significance that everyone believed in the expediency and dignity of this act, and Berg received two awards for Austerlitz. He also managed to distinguish himself in the Finnish War. He picked up a fragment of a grenade that killed the adjutant next to the commander-in-chief and presented this fragment to the commander. Just like after Austerlitz, he told everyone so long and persistently about this event that everyone also believed that it had to be done, and Berg received two awards for the Finnish War. In 1919 he was a captain of the guard with orders and occupied some special advantageous places in St. Petersburg. Although some freethinkers smiled when they were told about Berg’s merits, one could not help but agree that Berg was a serviceable, brave officer, in excellent standing with his superiors, and a moral young man with a brilliant career ahead and even a strong position in society. Four years ago, having met a German comrade in the stalls of a Moscow theater, Berg pointed him to Vera Rostova and said in German: “Das soll mein Weib werden,” [She should be my wife], and from that moment he decided to marry her. Now, in St. Petersburg, having realized the position of the Rostovs and his own, he decided that the time had come and made an offer. Berg's proposal was accepted at first with unflattering bewilderment. At first it seemed strange that the son of a dark Livonian nobleman was proposing to Countess Rostova; but the main quality of Berg’s character was such naive and good-natured egoism that the Rostovs involuntarily thought that this would be good, if he himself was so firmly convinced that it was good and even very good. Moreover, the Rostovs’ affairs were very upset, which the groom could not help but know, and most importantly, Vera was 24 years old, she traveled everywhere, and, despite the fact that she was undoubtedly good and reasonable, no one had ever proposed to her . Consent was given. “You see,” Berg said to his comrade, whom he called friend only because he knew that all people have friends. “You see, I figured it all out, and I wouldn’t have gotten married if I hadn’t thought it all through, and for some reason it would have been inconvenient.” But now, on the contrary, my father and mother are now provided for, I arranged this rent for them in the Baltic region, and I can live in St. Petersburg with my salary, with her condition and with my neatness. You can live well. I’m not marrying for money, I think it’s ignoble, but it’s necessary for the wife to bring hers, and the husband to bring his. I have a service - it has connections and small funds. This means something nowadays, doesn’t it? And most importantly, she is a wonderful, respectable girl and loves me... Berg blushed and smiled. “And I love her because she has a reasonable character - very good.” Here’s her other sister - the same last name, but a completely different one, and an unpleasant character, and no intelligence, and such, you know?... Unpleasant... And my fiancee... You’ll come to us... - Berg continued, he wanted to say dinner, but changed his mind and said: “Drink tea,” and, quickly piercing it with his tongue, released a round, small ring of tobacco smoke, which completely personified his dreams of happiness. Following the first feeling of bewilderment aroused in the parents by Berg’s proposal, the usual festivity and joy settled in the family, but the joy was not sincere, but external. Confusion and bashfulness were noticeable in the relatives' feelings regarding this wedding. It was as if they were now ashamed of the fact that they loved Vera little and were now so willing to sell her off. The old count was most embarrassed. He probably would not have been able to name what was the reason for his embarrassment, and this reason was his financial affairs. He absolutely did not know what he had, how much debt he had and what he would be able to give as a dowry to Vera. When the daughters were born, each was assigned 300 souls as a dowry; but one of these villages had already been sold, the other was mortgaged and was so overdue that it had to be sold, so it was impossible to give up the estate. There was no money either. Berg had already been a groom for more than a month and only a week remained before the wedding, and the count had not yet resolved the issue of the dowry with himself and had not spoken about it with his wife. The count either wanted to separate Vera’s Ryazan estate, or wanted to sell the forest, or to borrow money against a bill of exchange. A few days before the wedding, Berg entered the count's office early in the morning and, with a pleasant smile, respectfully asked his future father-in-law to tell him what would be given to Countess Vera. The Count was so embarrassed by this long-anticipated question that he thoughtlessly said the first thing that came to his mind. - I love that you took care, I love you, you will be satisfied... And he, patting Berg on the shoulder, stood up, wanting to stop the conversation. But Berg, smiling pleasantly, explained that if he did not know correctly what would be given for Vera, and did not receive in advance at least part of what was assigned to her, then he would be forced to refuse. - Because think about it, Count, if I now allowed myself to get married without having certain means to support my wife, I would act basely... The conversation ended with the Count, wanting to be generous and not be subjected to new requests, saying that he was giving away bill of 80 thousand. Berg smiled meekly, kissed the count on the shoulder and said that he was very grateful, but now he could not get settled in his new life without receiving 30 thousand in clear money. “At least 20 thousand, Count,” he added; - and the bill then was only 60 thousand. “Yes, yes, okay,” the count began quickly, “just excuse me, my friend, I’ll give you 20 thousand, and in addition a bill for 80 thousand.” So, kiss me. Natasha was 16 years old, and the year was 1809, the same year that four years ago she had counted on her fingers with Boris after she kissed him. Since then she has never seen Boris. In front of Sonya and with her mother, when the conversation turned to Boris, she spoke completely freely, as if it were a settled matter, that everything that happened before was childish, which was not worth talking about, and which had long been forgotten. But in the deepest depths of her soul, the question of whether the commitment to Boris was a joke or an important, binding promise tormented her. Ever since Boris left Moscow for the army in 1805, he had not seen the Rostovs. He visited Moscow several times, passed near Otradny, but never visited the Rostovs. It sometimes occurred to Natasha that he did not want to see her, and these guesses were confirmed by the sad tone in which the elders used to talk about him: “In this century they don’t remember old friends,” the countess said after mentioning Boris. Anna Mikhailovna, who had been visiting the Rostovs less often lately, also behaved with particular dignity, and every time she spoke enthusiastically and gratefully about the merits of her son and about the brilliant career he was on. When the Rostovs arrived in St. Petersburg, Boris came to visit them. He went to them not without excitement. The memory of Natasha was Boris's most poetic memory. But at the same time, he traveled with the firm intention of making it clear to both her and her family that the childhood relationship between him and Natasha could not be an obligation for either her or him. He had a brilliant position in society, thanks to his intimacy with Countess Bezukhova, a brilliant position in the service, thanks to the patronage of an important person, whose trust he fully enjoyed, and he had nascent plans to marry one of the richest brides in St. Petersburg, which could very easily come true . When Boris entered the Rostovs' living room, Natasha was in her room. Having learned about his arrival, she, flushed, almost ran into the living room, beaming with a more than affectionate smile. Boris remembered that Natasha in a short dress, with black eyes shining from under her curls and with a desperate, childish laugh, whom he knew 4 years ago, and therefore, when a completely different Natasha entered, he was embarrassed, and his face expressed enthusiastic surprise. This expression on his face delighted Natasha. - So, do you recognize your little friend as a naughty girl? - said the countess. Boris kissed Natasha's hand and said that he was surprised by the change that had taken place in her. - How prettier you have become! “Of course!” answered Natasha’s laughing eyes. - Has dad gotten older? – she asked. Natasha sat down and, without entering into Boris’s conversation with the countess, silently examined her childhood fiancé down to the smallest detail. He felt the weight of this persistent, affectionate gaze on himself and occasionally glanced at her. The uniform, the spurs, the tie, Boris’s hairstyle, all this was the most fashionable and comme il faut [quite decent]. Natasha noticed this now. He sat slightly sideways on the armchair next to the countess, straightening the clean, stained glove on his left with his right hand, spoke with a special, refined pursing of his lips about the amusements of the highest St. Petersburg society and with gentle mockery recalled the old Moscow times and Moscow acquaintances. It was not by chance, as Natasha felt, that he mentioned, naming the highest aristocracy, about the envoy's ball, which he had attended, about the invitations to NN and SS. Natasha sat silently the whole time, looking at him from under her brows. This look bothered and embarrassed Boris more and more. He looked back at Natasha more often and paused in his stories. He sat for no more than 10 minutes and stood up, bowing. The same curious, defiant and somewhat mocking eyes looked at him. After his first visit, Boris told himself that Natasha was just as attractive to him as before, but that he should not give in to this feeling, because marrying her, a girl with almost no fortune, would be the ruin of his career, and resuming a previous relationship without the goal of marriage would be an ignoble act. Boris decided with himself to avoid meeting with Natasha, but, despite this decision, he arrived a few days later and began to travel often and spend whole days with the Rostovs. It seemed to him that he needed to explain himself to Natasha, to tell her that everything old should be forgotten, that, despite everything... she could not be his wife, that he had no fortune, and she would never be given for him. But he still didn’t succeed and it was awkward to begin this explanation. Every day he became more and more confused. Natasha, as her mother and Sonya noted, seemed to be in love with Boris as before. She sang him his favorite songs, showed him her album, forced him to write in it, did not allow him to remember the old, making him understand how wonderful the new was; and every day he left in a fog, without saying what he intended to say, not knowing what he was doing and why he had come, and how it would end. Boris stopped visiting Helen, received reproachful notes from her every day, and still spent whole days with the Rostovs.