Academic literature on the topic 'Ukrainian ethnoculture'

The article examines the problem of the functioning of the Ukrainian ethnocultural tradition in the context of modern challenges and threats. Emphasis is placed on the need to preserve the national cultural heritage of Ukrainians and the role of cultural and spiritual priorities that form a full-fledged socio-cultural environment and values of the younger generation. The peculiarities of the creation of cultural space in Ukraine and the forms of existence of Ukrainian folklore in the socio-cultural environment are considered, taking into account the challenges and threats of the modern world. The essence of folk traditions and customs as spheres of cultural and spiritual heritage, which influence the communicative organization of people with certain life values, is substantiated. The article considers the essence of the Ukrainian ethnocultural space as an object of Ukrainian studies. It has been proved that ethnoculture is an important factor in the unity of a nation and is an indicator of ethnic and national identity among other peoples, as well as one of the factors of the revival and preservation of national memory. It should be noted that such categories as ethnicity, mentality, national traditions, customs, cultural and ideological components play a significant role in the content of national memory. Folk traditional culture is also a socio-cultural segment of national memory, which potentially helps to consolidate Ukrainian society. It is revealed that Ukrainian culture has long been leveled, censored, ideologically pressured, and destroyed, especially during the Soviet era, but despite the difficulties. Now it is a national and cultural revival of Ukrainian ethnocultural heritage, which is a priority for preserving Ukrainian identity and establishing the independence of the Ukrainian nation in the world. It is proved that ethnoculture highlights the inexhaustible and multifaceted talent of Ukrainians, who are the bearers of folk art. Therefore, responding to modern challenges and threats, changes in the social and political life of the country, new genres of folklore, new types of folk art (youth subculture; graffiti; political anecdotes, such as the genre of laughter culture, etc.) are created in information and cultural space, ridiculing and condemning conflict situations and negative phenomena in society. The Ukrainian nation is modernizing, is actively creating its cultural space despite the influence of the ideology of the "Russian world", despite the economic troubles, the military conflict in the east of our state. The article emphasizes the role of Ukrainian ethnoculture as a component of national culture, which has great potential in establishing Ukraine in the world cultural space, is a powerful factor of deconflicting of Ukrainian society and a consolidating factor of the political unity of Ukrainians, especially in modern hybrid warfare.

Responding to new challenges of the 21st century, education should prepare a communicative, creative, competitive specialist, ready for high-quality professional activities, able to adapt to a new educational environment, and to a critical rethinking of a significant number of innovations. Nowadays in Ukraine, there is a change of priorities; the role of education is enhanced by culture, arising a need fоr a specialist who has cultural competence. The following tasks were identified: to clarify the essence of the concept of “cultural competence” and prove the need of its formation in the future philologistʼs teacher; to analyze the cultural meaning of the social line of the program in the Ukrainian language for the 5–9 grades; to disclose the methodological aspect of the studying of ethnocultural material in the lessons of the Ukrainian language, Ukrainian literature, and Ukrainian studies. The article states that the upbringing moral and ethical values of each young person will be carried out during such an educational process, aimed at the formation of its worldview enriched with humanistic views and ideals inherent in Ukrainian ethnoculture. The philologist, who will have formed professional competences and primarily, a cultural one, will be able to prepare a cultural young generation. The current cultural competence of the future philologist will indicate his/her ability to realize himself/herself as a carrier of the culture of a certain ethnic group. The determining components of its cultural competence consider the following: the ability to master their native language at a high level; understanding of cultural ethnic images reflected in the Ukrainian literature; awareness of the peculiarities of the mentality, the nature and psychology of their ethnos; determination of cultural differences of its ethnos from the cultures of other ethnic groups. Such a philologist will subsequently help a young person to master the ability to analyze and evaluate the achievements of Ukrainian culture and orient to the ethnocultural space of the nation. Keywords: cultural competence, future philologist, formation, technique, vocational training, cultural communication, sociocultural content line, ethnoculture.

The article investigates interrelation between philosophy of ethnoculture, ethnoculturology and ethnoculturography as components of modern culturological discourse. Aim of the article is to extend the idea about the structure of modern culturological knowledge and, in particular, to analyze how philosophy of ethnoculture, ethnoculturology and ethnoculturography correlate with each other. In connection with this there is an important task − to ground the notion of ethno-culturalography as a discourse of science and art, in particular the discourse in which ideas, archetypes, signatures and values of ethnoculture are represented in a figuratively-artistic form. The methodological value of philosophy of ethnoculture is revealed for the construction of conceptual paradigms and conceptual tools of ethnoculturology and culturological regional studies. The concept of ethnoculturography as representation of ethnoculture in artistic images of literature and art is entered in modern sciences about the culture for the first time. In particular, ethnographic approach to artistic creativity is analyzed on the examples of painting of well known Ukrainian artists Olha Petrova and Anatolii Furlet. The author understands ethnoculturology as synthesis of scientific artistic reflection that combines knowledge of ethnocultures with their pictorial reproduction by means of artistic and aesthetical facilities. For instance, ethnoculturography in painting requires a special type of discourse, where metaphysics, aesthetics, semiotics and chronotopes of the region are crossed with artistic vision, individual practice of the artist. In works of Anatolii Furlet it is manifested through artistic restoration of the mystic world of ancestors connected with "A Stone Grave" near Melitopol − one of the oldest monuments of world and national culture. For ethnoculturology of Olha Petrova the "spirit of nation" in its multicultural measurements was presented at the exhibition "Other Shores". Five "shores" of spiritual oecumene of the artist (France, Spain, Ukraine, Arabic East, Japan) outline ethnic horizons of her real and virtual travels in space and time of Eurasian cultures. Consequently, ethnoculturology practically becomes an original guide-book, a road sign (vade mecum) in the world of ethnocultures.

The essence of the concept WIND is invetigated in the article in the texts of Ukrainian folk orders. The peculiarities of expression and functioning of this concept in orders of different thematic groups are determined. The linguistic means, which form the semantic content of the concept WIND, are described. The language model of the world, reflecting the peculiarities of a certain lingoculture, retains the perceptions inherent to the society. One of the key concepts of Ukrainian ethnoculture is the wind energy, which implements universal and national specifics. Concept WIND is a fragment of the language model of the world of Ukrainians; it preserves the results of cognitive activity and reflects archetypal representations of the mental model. Emotional assessment of the wind in the texts of Ukrainian orders is ambivalent. On the one hand, the wind is conceived as an assistant, and on the other hand – as a dangerous, unmanageable power. For the most part, the concept WIND is verbalized in the texts of orders from pains, from the bite of a snake, and its metaphorical transformations are manifested by epithets that depict sad images. The lexeme wind is associated with the persistent character of the violent. Epithets strong, violent specify the semantics of the wind. Constituents of the concept WIND are tokens on the designation of motion, time and space. In the texts of Ukrainian folk orders the token is accompanied by a number of symbols. Personification of the wind is realized in the appeals, illustrating the connection with the mythical knowledge of our ancestors.Appeal to the wind is an integral part of the spell formula, which manifests itself in the acts of a request, requirement or order. The formula for the protection or prevention is order, in which there are verbs with “guarding” semantics, such as: help, save, and protect. The formulation of the submission is made using the verb in the orderly manner and the circumstances of the place, it is productive in orders, where the disease is sent by the wind and by the smoke. The verbal formulas of the texts of the Ukrainian folk orders, in which the concept WIND operates, reflects the model of the Ukrainian’s world. Orders are an exceptionally important component of the folk medicine of Ukrainians and are among the suggestive means of treating the patient’s mental and physical disorders.

The authors of the article make an emphasis on the problem of regional studying of oral literature in Kamianets-Podilskyi area. The main attention is paid to the systematic analysis of small genres of folklore of Orynyn village, Kamyanets-Podilskyi district, Khmelnytsky region, identifying of original ideological and thematic features and determining of their role in the development of Podillian folklore, in particular the studying of paremias, based on life situations of food products use and various national dishes or spices for them.The focus is on recording of folklore material in its local realizations during the interviewer’s direct communication with the respondent on the basis on fi eld researches, as well as involving older people in writing down proverbs and sayings in notebooks.The authors of the research focus on the problem of variability of paremias (their branching and change of meaning in diff erent territories, forming of thematic nests, etc.),polysemantic meanings, interethnic borrowings (ethnic, typological compari-sons), determining of food priorities of Ukrainians expressed through paremias, ana-lysing of paremias, which indicate the role and importance of a product or dish in people’s lives and can serve as a bench mark of life situations, etc.On the basis of fi eld expeditions’ results, we come to the conclusion that culinary culture and its components are eternal life values for the Ukrainian people. These items refl ect all stages of forming of the Ukrainian culture of ecofood

The purpose of this study: analysis of the essential characteristics of ethnic design to formulate a holistic concept of assessing the practical aspects of professional training in ethno-design and the formation of proposals for improving the design of education in art HEIs. Research methods: analysis of scientific literature, content analysis, comparative analysis, sociological survey, system analysis and synthesis, generalization and abstraction. The main competencies of the portrait of a student-ethno-designer are determined, which characterize his ability to analyze the issues of philosophy and history of ethnos, ethnoculture, applied art, based on which to form the worldview of an ethnodesigner and ethnic identification. It is proved that the Ukrainian education system is not ready for high-quality training of ethno-designers, as the relevant direction of cultural and educational policy is not provided at the state level, which indicates the lack of ethno-design training courses in art HEIs.

The article deals with the essence of Ukrainian ethnic, national and ethnocultural processes and their influence on the development of the Ukrainian ethnocultural space as an object of Ukrainian studies. Ethnic processes have been found to be sequential changes that have occurred and will occur with the Ukrainian people throughout their development and existence as a self-sufficient ethnic community, and are directly related to the ethnogenesis of Ukrainians. It is proved that nation-building processes are complex transformations that occur both in a regular order (evolutionary) and abrupt (revolutionary) and contribute to the formation of a nation, the highest form of political structuring of the ethnic group and its further development and self-organization, which eventually lead to political emergence. nation, and the creation of Ukrainian civil society. It is shown, that the Ukrainian ethno-cultural processes is a process of a long-term historical development, in which Ukrainians created on the territories of their existence an ethno-cultural space based on the common origin and territories of Ukrainians, the existence of traditional Ukrainian culture, the intriduction of the Christian faith. It was pointed out that the Ukrainian ethnocultural space includes a peculiar and unique complex of material and spiritual culture of the Ukrainian people created during a long time, and acquired originality and perfection. Eight “conflicting points” in Ukrainian ethnocultural development have been determined. The synergistic interaction of ethnic, state-forming, nation-forming and ethno-cultural processes contributed to the long-time consistent development of the Ukrainians from a small ethnic community lived in the Middle Dnieper as their core trerritiry to the modern nation whose representatves are living on different continents.

The article analyzes the ethnocultural problems in the scientific works of L. Zalizniak, published by them in 1991-2018. The methodological basis of the study was the principles of historicism and historical retrospective. Also, the researchers applied comparative-analytical, systemic-structural, objective-subjective, biographical, concrete-generalization, chronological, concrete-historical, retrospective and other methods of research. The researcher was interested in the problem of the origin of the Ukrainian people with the arrival to the Institute of Ukrainian Studies in 1992. The fruitful cooperation with the Institute of Ukrainian Studies of the Kyiv University named after Taras Shevchenko and other scientific institutions helped the scientist to form his own vision of the Ukrainian ethnogenetic process. For a quarter century of work on the topic in the conditions of the Ukrainian state, L. Zaliznyak creatively substantiated and developed the early-medieval conception of the origin of the Ukrainian people founded by M. Hrushevsky. During this long time, L. Zalizniak's ethno-cultural studios have become a solid, stable and reliable ground for the modern concept of ethnogenesis of Ukrainians. The scholar highlights the following basic provisions of this ethnogenetic theory: 1) The peoples are ethnocultural organisms that pass through the life cycle from birth through childhood, maturity, old age to ethnic disintegration and assimilation by other ethnic groups; 2) The age of ethnos determines the ethno-cultural continuity of its development, which is established with the help of a complex of sources and methods of various paleo-historical disciplines (archeology, historical sources, linguistics, ethnography, anthropology, etc.); 3) The birth of large ethnic groups in the middle of Europe occurred in the early Middle Ages; 4) The tribal stage of the development of European ethnic groups began at the dawn of the Middle Ages and ended in the IX-X centuries the emergence of their first states - English, French, Czech, Serbian, Croatian, Polish, Russian; 5) The state-owned people of the empire may generate daughters in the provinces of the empire controlled by them. They arose as a result of the synthesis of local traditions with the culture and language of the imperial people-conqueror, and began their own historical existence from the moment of separation from the empire. They arose as a result of the synthesis of local traditions with the culture and language of the imperial people-conqueror, and began their own historical existence from the moment of separation from the empire. So the Romans gave rise to the Romanesque group of peoples, and the ancient Ukrainian (Russian) princely Kievan group of Eastern Slavs (Belarusians, Pskov-Novgorod, Russians). According to L. Zalizniak, in Eastern Europe there really existed a cradle of three fraternal peoples. Newborn Belarussians, Pskov-Novgorodians and Russians sat there, and their father, a pro-Ukrainian from Prince Kiev, sheds it. L. Zaliznyak substantiates the coherence of the early medieval conception of the origin of Ukrainians with the universal scheme of ethnogenesis of the great European ethnic groups and the scheme of the ethnogenesis of the eastern Slavs M. Hrushevsky. If M. Hrushevsky considered the antitates to be direct ancestors of the Ukrainian people, then L. Zaliznyak is convinced that they were the most slobins. According to L. Zaliznyak, Ukrainian ethnogenetic periodization has the following form: ethnogenesis of Ukrainians begins at the end of the fifth century; further - slobins and partially anti (V-VІІ st.); annalistic tribes of Volynians, Derevlyans, Polyan, White Croats, Ulychi, Tiverts (VIII-IX); Ruthenian people (proukrainians) (X-XIV centuries); Rusyns-Ukrainians of the Cossack Age (XV-XVIII centuries); Ukrainians since the emergence of a modern nation (nineteenth and twentieth centuries). Actively criticizing the modern exotic concepts of prehistoric origin of Ukrainians, the scientist emphasizes: 1) Ukrainian people are born only when their basic ethno-cultural complex is formed, which includes language, culture, temperament, character, anthropological type, self-consciousness and specific forms of management; 2) the main defining feature of the age of the Ukrainian ethnos is the continuity of its ethno-cultural development, that is, the presence of a holistic complex of ethno-cultural elements for a sufficiently long time. Consequently, the ethno-cultural studios of L. Zaliznyak in post-Soviet Ukraine, deprived of totalitarian ideology, acquired the finality and systematic comprehension, due to this, they became a solid and reliable ground for the construction of scientifically sound models of Ukrainian ethnogenesis.

The study of the lingual consciousness of various ethnic group representatives does not lose its topicality in psycholinguistic investigation for decades. During the period of the formation and development of psycholinguistics, scholars have gained considerable experience in holding associative experiments, the results of which are reflected in associative dictionaries and individual scientific investigations. This material is valuable in several aspects of the investigation in particular as an object of the study of the lingual consciousness of the certain language speakers for the duration of the experiment; in the comparable aspect for the identification of common and distinguishing features in the lingual consciousness of the representatives of different ethnic groups as well as to find out the changes in the lingual consciousness of a certain ethnic group members according to the experimental data received at a certain time interval etc. The article focuses on revealing the dynamics in the lingual consciousness of the representatives of the two East Slavic peoples. The experimental data were drawn both from lexicographic psycholinguistic works and from author’s experimental studies held in 2000 and 2012 representing the changes in the corresponding fragments of the world image in Ukrainians and Russians. References Жайворонок В. В. Знаки української етнокультури: Словник-довідник / В. В. Жайворонок. К.: Довіра, 2006. Марковина И. Ю., Данилова Е. В. Специфика языкового сознания русских и американцев: опыт построения «ассоциативного гештальта» текстов оригинала и перевода // Языковое сознание и образ мира / Отв. ред. Н. В. Уфим­цева. М.: Институт языкознания РАН, 2000. С. 116-132. Степанов Ю. С. Константы: Словарь русской культуры: Изд. 2-е, испр. и доп. М.: Академический Проект, 2001. References (translated and transliterated) Zhaivoronok, V. V. (2006) Znaky Ukrayinckoyi Etnokultury: Slovnyk-Dovidnyk [Signs of the Ukrainian Ethnoculture: Dictionary-Reference Book]. Kyiv: Dovira. Markovina, I. U., Danilova, E. V. (2000) Spetsifika jazykovogo soznaniya russkih i amerikantsev: opit postrojenija “assotsiativnogo geshtalta” tekstov originala i perevoda [The peculiarity of the lingual consciousness of Russians and Americans: the experience of constructing an “associative gestalt” of the original and translation texts]. In: Yazykovoye Soznaniye i Obraz Mira, (pp. 116-132) .N. Ufimtseva, Ed. Moscow: Institute of Linguistics of the Russian Academy of Sciences. Stepanov, Yu. S. (2001). Konstanty: Slovar Russkoy Kultury: 2nd edition [Constants: Dictionary of the Russian Culture]. Moscow: Akademicheskiy Proekt. Джерела Бутенко Н. П. Словник асоціативних норм української мови. Львів: Вища школа, 1979. Ожегов С., Шведова Н. Толковый словарь русского языка. Режим доступа: https://classes.ru/all-russian/russian-dictionary-Ozhegov-term-10012.htm САС – Славянский ассоциативный словарь: русский, белорусский, болгарский, ук­ра­инский / Н. В. Уфимцева, Г. А. Черкасова, Ю. Н. Караулов, Е.Ф. Тарасов. М., 2004. САНРЯ – Словарь ассоциативных норм русского языка / Под ред. А. А. Леонтьева. М.: Изд-во Моск. ун-та, 1977. Словник української мови: Академічний тлумачний словник (1970-1980). Т. 3. С. 557. Sources Butenko, N. P. (1979). Slovnyk Asotsiatyvnykh Norm Ukrayinckoyi Movy [Dictionary of the Associative Norms of the Ukrainian language]. Lviv: Vyshcha Shkola. Dictionary of the Ukrainian Language. (1970-1980). Vol. 3, P. 557. Ozhegov, S., Shvedova, N. The Explanatory Dictionary of the Russian Language. Retrieved from: https://classes.ru/all-russian/russian-dictionary-Ozhegov-term-10012.htm Slavyanskiy Assotsiativnyi Slovar: Russkiy, Belorusskiy, Bolgarskiy, Ukrainskiy (2004) [Slavic Associative Dictionary: Russian, Belorusian, Bulgarian, Ukrainian]. N. Ufimtseva, G. Cher­kasova, Yu. Karaulov, Ye. Tarasov, (Eds). Moscow. Slovar Assocziativnyh Norm Russkogo Yazyka (1977). [Dictionary of Associative Norms of the Russian Language]. A. A. Leontyev, Ed. Moscow: Moscow University.

Дисертація на здобуття наукового ступеня кандидата історичних наук за спеціальністю 07.00.05 – етнологія. – Національна академія наук України. Інститут мистецтвознавства, фольклористики та етнології ім. М. Т. Рильського НАН України. – Київ, 2012. Дисертація присвячена комплексному дослідженню звичаєво-правового інституту наймитування в українській етнокультурі другої половини ХІХ – початку ХХ століть. Розкрито основні складові частини договору наймання робітників за звичаєвим правом. Досліджено особливості відносин між господарями і наймитами та їх регулювання. Виявлено, що в звичаєво-правових відносинах наймання традиційні уявлення українців стосовно соціальних ролей у сімейних, громадських та трудових відносинах мали вплив на сфери сільськогосподарського найму чоловіків та жінок, можливості реалізації своєї робочої сили, умови праці та платні, обсяг прав та обов'язків. Показано, що звичаї самоорганізації повинні були забезпечити успішну реалізацію виконуваних за наймом робіт і гармонізувати відносини як між наймитами та господарями, так і всередині наймитського колективу. Проаналізовано основні світоглядні та звичаєво-правові уявлення, пов'язані з відносинами наймання, соціальним і правовим становищем наймита. Формування та функціонування інституту наймитування в українській етнокультурі відбувалося на основі звичаєво-правових і господарських традицій, світоглядних настанов, усталених статевовікових та соціальних ролей українського селянства під впливом нових соціально-економічних явищ.
Thesis for the Degree of Candidate of Historical Sciences, speciality 07.00.05 – ethnology. – M. Ryls’ky Institute of Art Studies, Folklore and Ethnology of the National Academy of Sciences of Ukraine, Kyiv, 2012. This thesis offers complex study of the essence, significance and functioning of customary law institute of hiring in Ukrainian ethnoculture. The institute is analysed as a system of interconnected customary law ideas and norms, terms of agreement, ritual practices, social and gender roles, forms of organization, labour activity and lore concerning the hiring agricultural workers. The study reveals basic components of labour contract and analyzes special features of relations between wage labourers and masters and their regulation according to customary law norms. Traditional ideas of Ukrainians concerning social roles in domestic, communal and labour relations influenced spheres of men and women farm labour, availabilities of their workforces implementation, terms of labour and rewards, measures of rights and obligations. These ideas in customary-law relations of hiring consolidated the status of women and children as deficient labourers comparatively to men. The results of research show that customs of worker self-organization were aimed to secure successful execution of hired labour and to harmonize the relations between labourers and masters and within the working association. The objectives of the research are Ukrainian peasantry’s world-view and customary law conceptions that played fundamental role in the relations of hiring, social and law status of wage labourers. It also focuses on the examination of the consequences of this tradition on the social life of peasant community.Agricultural ritualism including magic rituals subserved proper regulation of hiring and accomplishment of works as well as labour contract compliancy. Drawing upon research it becomes clear that the functioning of examined tradition of hiring labourers was based on established customary law and economic practices, social and gender roles that are embedded in Ukrainian traditional culture. Moreover, the customary law practice of hiring labourers had a great impact on core values and relationships within peasant community.

Cette thèse étudie la formation et le fonctionnement des euphémismes et des dysphémismes ukrainiens genrés. L’étude se concentre sur l’emploi de ce type d’expressions dans les textes littéraires ukrainiens écrits entre le XIX e siècle et nos jours. Elle comporte une dimension linguistique : elle se penche sur la signification lexicale, les mécanismes de création et le registre stylistique des euphémismes et des dysphémismes. L’étude comporte également une dimension ethnolinguistique et de genre, dans la mesure où elle s’attache à décrire l'influence de la culture et des stéréotypes de genre sur le développement, la formation et le fonctionnement des figures de style analysées. L’étude est complétée par un dictionnaire des euphémismes et dysphémismes, disponible sous forme électronique. L’analyse des données met en évidence une nette prévalence du dysphémisme sur l’euphémisme dans les œuvres des auteurs étudiés. Par ailleurs, on constate que la majorité des entrées appartient au registre familier et vulgaire. Les items masculins sont nombreux dans les groupes lexico-sémantiques décrivant la stupidité, la mollesse, les défauts physiques, l’inexpérience, l’alcoolisme, la pauvreté et l’orientation sexuelle non traditionnelle. En revanche, on trouve davantage d’occurrences féminines dans les champs lexicaux de l’agressivité, de la vulgarité, de la prostitution, de la malpropreté et de la laideur physique. L’étude des euphémismes et des dysphémismes genrés sous l’angle ethnolinguistique permet de mettre au jour les représentations stéréotypées des hommes et des femmes qui avaient cours à certaines époques et persistent au sein de la société ukrainienne d’aujourd’hui
This thesis studies the formation and functioning of gender specific euphemisms and dysphemisms in Ukrainian (i.e. referring to men or women). The study focuses on their use in Ukrainian literary texts written between the nineteenth century and the present day. It has a linguistic dimension: dealing in particular with the lexical meaning, the mechanisms of creation and the stylistic register of euphemisms and dysphemisms. The study also has an ethnolinguistic and gender dimension – it attempts to describe the influence of traditional culture and gender stereotypes on the development, formation and functioning of the analyzed figures of style. The study is completed by a dictionary of Ukrainian gender specific euphemisms and dysphemisms, also available in electronic form. The analysis of the data collected shows a clear prevalence of dysphemisms in the works studied. Moreover, we note that the majority of entries belong to the familiar and vulgar register. Male items are particularly numerous in lexico-semantic groups describing fatuity, faintness, physical defects, inexperience, alcoholism, poverty and non-traditional sexual orientation. On the other hand, there are more female occurrences in the lexical fields of aggression, vulgarity, prostitution, grubbiness and physical unattractiveness. The study of gender specific euphemisms and dysphemisms from the ethno-linguistic angle, reveals the stereotypical depictions of men and women that prevailed at certain times and persist in today's Ukrainian society

Дисертація на здобуття наукового ступеня кандидата історичних наук за спеціальністю 07.00.05 – етнологія. – Національна академія наук України. Інститут мистецтвознавства, фольклористики та етнології ім. М. Т. Рильського НАН України. – Київ, 2012. Дисертація присвячена комплексному дослідженню звичаєво-правового інституту наймитування в українській етнокультурі другої половини ХІХ – початку ХХ століть. Розкрито основні складові частини договору наймання робітників за звичаєвим правом. Досліджено особливості відносин між господарями і наймитами та їх регулювання. Виявлено, що в звичаєво-правових відносинах наймання традиційні уявлення українців стосовно соціальних ролей у сімейних, громадських та трудових відносинах мали вплив на сфери сільськогосподарського найму чоловіків та жінок, можливості реалізації своєї робочої сили, умови праці та платні, обсяг прав та обов'язків. Показано, що звичаї самоорганізації повинні були забезпечити успішну реалізацію виконуваних за наймом робіт і гармонізувати відносини як між наймитами та господарями, так і всередині наймитського колективу. Проаналізовано основні світоглядні та звичаєво-правові уявлення, пов'язані з відносинами наймання, соціальним і правовим становищем наймита. Формування та функціонування інституту наймитування в українській етнокультурі відбувалося на основі звичаєво-правових і господарських традицій, світоглядних настанов, усталених статевовікових та соціальних ролей українського селянства під впливом нових соціально-економічних явищ.
Thesis for the Degree of Candidate of Historical Sciences, speciality 07.00.05 – ethnology. – M. Ryls’ky Institute of Art Studies, Folklore and Ethnology of the National Academy of Sciences of Ukraine, Kyiv, 2012. This thesis offers complex study of the essence, significance and functioning of customary law institute of hiring in Ukrainian ethnoculture. The institute is analysed as a system of interconnected customary law ideas and norms, terms of agreement, ritual practices, social and gender roles, forms of organization, labour activity and lore concerning the hiring agricultural workers. The study reveals basic components of labour contract and analyzes special features of relations between wage labourers and masters and their regulation according to customary law norms. Traditional ideas of Ukrainians concerning social roles in domestic, communal and labour relations influenced spheres of men and women farm labour, availabilities of their workforces implementation, terms of labour and rewards, measures of rights and obligations. These ideas in customary-law relations of hiring consolidated the status of women and children as deficient labourers comparatively to men. The results of research show that customs of worker self-organization were aimed to secure successful execution of hired labour and to harmonize the relations between labourers and masters and within the working association. The objectives of the research are Ukrainian peasantry’s world-view and customary law conceptions that played fundamental role in the relations of hiring, social and law status of wage labourers. It also focuses on the examination of the consequences of this tradition on the social life of peasant community.Agricultural ritualism including magic rituals subserved proper regulation of hiring and accomplishment of works as well as labour contract compliancy. Drawing upon research it becomes clear that the functioning of examined tradition of hiring labourers was based on established customary law and economic practices, social and gender roles that are embedded in Ukrainian traditional culture. Moreover, the customary law practice of hiring labourers had a great impact on core values and relationships within peasant community.

The key problems of nation- and state-building are revealed in the concept of the chronotope of the Ukrainian “long twentieth century,” which is a hybrid projection of the “long nineteenth century.” An essential feature of this stage in the history of Ukraine and Ukrainians is the realization of the intentions of socioeconomic, ethnocultural and political emancipation: in fact, the end of the Ukrainian revolution, which began in the context of World War I, and the destruction of the colonial system. The second book deals with the essential changes of the united Ukraine, which emerged within the framework of the Yalta-Potsdam system. Its fate in the era of World War II and the Cold War, the consequences of re-Sovietization, unconscious collective traumas and transgressions and their impact on modernity are the author's optics of studying the historical path of Ukraine in the era of confrontation of world systems and the collapse of communism, which enabled Ukraine's sovereignty. For a wide audience.

The article deals with the mental-existential relationship between ethnoculture, national identity and media culture as a necessary factor for their preservation, transformation, on the example of national original algorithms, matrix models, taking into account global tendencies and Ukrainian archetypal-specific features in Ukraine. the media actively serve the domestic oligarchs in their information-virtual and real wars among themselves and the same expansive alien humanitarian acts by curtailing ethno-cultural programs-projects on national radio, on television, in the press, or offering the recipient instead of a pop pointer, without even communicating to the audience the information stipulated in the media laws − information support-protection-development of ethno-culture national product in the domestic and foreign/diaspora mass media, the support of ethnoculture by NGOs and the state institutions themselves. In the context of the study of the cultural national socio-humanitarian space, the article diagnoses and predicts the model of creating and preserving in it the dynamic equilibrium of the ethno-cultural space, in which the nation must remember the struggle for access to information and its primary sources both as an individual and the state as a whole, culture the transfer of information, which in the process of globalization is becoming a paramount commodity, an egregore, and in the post-traumatic, interrupted-compensatory cultural-information space close rehabilitation mechanisms for national identity to become a real factor in strengthening the state − and vice versa in the context of adequate laws («Law about press and other mass media», Law «About printed media (press) in Ukraine», Law «About Information», «Law about Languages», etc.) and their actual effect in creating motivational mechanisms for preserving/protecting the Ukrainian language, as one of the main identifiers of national identity, information support for its expansion as labels cultural and geostrategic areas.