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The article is devoted to analysis of youth tourism as a specific socio-cultural formation of the image of the territory, countries in the international youth environment. This is especially true in the context of tourism active interaction of youth, which sets the stage for the development of multidirectional trends in the international stage. The authors refer to the analysis of some aspects of this phenomenon in the context of contemporary international relations, in which there is a clear movement towards the universalization of youth tourism. Today the trend of transition of youth relations and tourism contacts to the area of international politics and public diplomacy is being shaped more and more clearly. For the first time attempt to understand the role of youth tourism as a mechanism of soft power of Russia, allowing it to be used as an in-demand feedback channel with foreign youth, and the role of social and cultural influence on the international space are presented. The authors discuss the problems of formation of image of the country from the point of view of effective use of the potential of having a "protracted" form of development of the Institute for international youth tourism, as a part of foreign cultural policy of Russia. The authors identified the main problematic aspects and factors that characterize a promising role and place of youth tourism as a desired tool of soft power and channels of influence of Russia in the international space.

The article assesses the current system of financial support of subjects of micro-enterprises in the Unated Arab Emirates (UAE). The sources of funding of financial resources for the development of microenterprises are considered. It is established that in the UAE several sources of formation of financial resources are available to micro-enterprises development, including public foundations, the agencies of support of small and medium business, commercial banks, credit agencies, crowd funding. The government of the UAE seeks to provide the conditions contributing to effective development of micro-enterprises. ; В статье проведена оценка действующей системы финансового обеспечения субъектов микропредпринимательства в Объединенных Арабских Эмиратах (далее - ОАЭ). Рассмотрены источники формирования финансовых ресурсов для развития микропредпринимательства в ОАЭ. Установлено, что в ОАЭ доступны несколько источников формирования финансовых ресурсов для развития микропредпринимательства, в том числе государственные фонды, агентства поддержки малого и среднего бизнеса, коммерческие банки, кредитные агентства, краудфандинг. Правительство ОАЭ стремится обеспечить условия, способствующие эффективному развитию микропредпринимательства.

The article examines the role of religion in the ethnic formation of the Oirats, especially between the 15th and 17th centuries. The period proved crucial for the social and political development of the Oirats. The sources for the article include both well-known and understudied texts, such as: the Mongolian chronicle The Secret History of the Mongols (Mong. Mongolyn nuuts tovchoo, compiled in 1240), Compendium of Chronicles (Pers. Jāmiʿ al-Tawārīkh, compiled around 1310) by the Persian historian and statesman Rashid al-Din (1247-1318), History of Rashid (Pers. Tarikh-i Rashidi, 1546) by Mirza Muhammad Haidar (1499-1551), The Autobiography of the Fifth Dalai Lama (Tib. Za hor gyi ban de ngag dbang blo bzang rgya mtsho'i 'di snang 'khrul ba'i rol rtsed rtogs brjod kyi tshul du bkod pa du ku la'i gos bzang) by Ngawang Lobsang Gyatso (1617-1682), the Mongolian chronicles Erdeniin Tobchi (1662) by Sagang Sechen (1604-?) and Altan Tobchi of Guush Luvsandanzan (17th c.), texts on the history of the Oirats by the Kalmyk historians Gabang Sharab (written in 1737) and Batur Ubashi Tyumen (written in 1819), as well as some newly discovered Oirat sources. First, the paper considers the correlated issues, i.e. the main tribes (nations) of the early Oirats as they appeared in corresponding sources. According to Rashid-al-Din, the Oirats belonged to the group of peoples, who identified themselves as Mongols, though they had not recognized themselves as such in the earlier times. According to Erdeniyn Tobchi, the main Oirats peoples were the Ogelet, Bagatud, Khoit and Kergud, who composed the early confederation of the Oirats, and according to other chronicles, the first three of them had existed in 15th century. Special attention is paid to the problem of the so-called 'westward exodus' of the Elet Oirats. The article concludes that was a true event which happened in the mid-to-late 15th century. The main reason was the religious ardor of the famous Oirat ruler Esen Tayiji's (an active proponent of Buddhism) two grandsons - Ibrahim and Ilyas - who had been brought up as convinced Muslims. The paper hypothesizes that being leaders of the Elets, the brothers moved along with a significant part of this Oirat people to Moghulistan where probably most of them were put to death by Alachi Khan (Ahmad Khan). This could happen around 1485-1504. The tragic event led to the important transformative changes among the Oirats, namely: a new 'middle' confederation was created by the Oirats with Buddhism as the crucially important faith for the very survival of the nation. Besides, over time the remaining Esen's descendants formed two new peoples - Dorbets and Dzungars. The echo of the sudden exodus of the Elet Oirats was still evident in the mid-17th century, as The Autobiography of the Fifth Dala-lama mentions some significant damage among six main Oirat peoples. The paper concludes that religion traditionally played an outstanding role in the social and political history of the Oirats. ; Статья посвящена малоизученной теме роли религии в этнической истории ойратов. Автор изучает данные различных источников по раннему составу ойратов, а также дальнейшее развитие ойратских объединений в составе трех конфедераций: Ранней (XIV в. - вторая пол. XV в.), Средней (вторая пол. XV в. - 1637 г.), Поздней (с 1637 по 1758 гг.). У ойратов религия (духовные предпочтения) традиционно играла важную роль - например, духовные вожди могли возглавлять народ (Худуха-беки). По нашему мнению, одно из важных проявлений роли религии в этнической истории ойратов имело место во второй половине XV в. - начале XVI вв., когда ввиду религиозных разногласий значительная часть элётов (потомков ранних ойратов-огеледов), ведомая своими лидерами - двумя внуками тайши Эсена, воспитанными в исламской вере, перекочевала в Могулистан, где они (элёты) в большинстве своем были уничтожены Ахмад-ханом (Алачи-ханом). Это событие привело к значительным трансформативным процессам у ойратов: влияние чоросского клана, к которым принадлежал род Эсена, сошло на нет, а оставшиеся элёты образовали новые народы - дербетов и джунгаров. Особенно явно роль религии (буддизма) у ойратов проявится в период правления Эсена-тайши (1407-1455), и в последующем для ойратов поддержка этой религии станет жизненно важной в политике их государств.