Статті в журналах: "Ukrainian ethnoculture"

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Sorochuk, Liudmyla. "FUNCTIONING OF UKRAINIAN ETHNOCULTURAL TRADITION IN THE CONDITIONS OF MODERN CHALLENGES AND THREATS." Almanac of Ukrainian Studies, no. 29 (2021): 164–70. http://dx.doi.org/10.17721/2520-2626/2021.29.22.

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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.

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Honcharuk, Valentyna, Olena Harmash, and Alla Karas’. "FORMATION OF CULTURAL COMPETENCE OF THE FUTURE PHILOLOGIST: METHODOLOGICAL ASPECT." Psychological and Pedagogical Problems of Modern School, no. 1(5) (May 27, 2021): 15–24. http://dx.doi.org/10.31499/2706-6258.1(5).2021.234757.

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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.

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Lychkovakh, V. A. "PHILOSOPHY OF ETHNOCULTURE – ЕТНNОCULTUROLOGY – ЕТНNОCULTUROGRAPHY". UKRAINIAN CULTURAL STUDIES, № 1 (2) (2018): 20–25. http://dx.doi.org/10.17721/ucs.2018.1(2).04.

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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.

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Turpak, Nadiia. "Contribution of Serhii Krymskyi to the Ukrainian Philosophy of Ethnoculture." Ukrainian Studies, no. 3(72) (September 26, 2019): 164–76. http://dx.doi.org/10.30840/2413-7065.3(72).2019.177119.

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Shuliak, S. "Concept WIND in the Texts of Ukrainian Folk Orders." Studia Linguistica, no. 12 (2018): 134–47. http://dx.doi.org/10.17721/studling2018.12.134-147.

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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.

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Shchehelskyi, Valerii, and Sofiia Rarytska. "Ethnoculture of eco-nutrition of Podolians in paremic expression in the village of Orynyn, Kamyanets-Podilskyi district, Khmelnytsky region." IVAN OHIIENKO AND CONTEMPORARY SCIENCE AND EDUCATION SCHOLARLY PAPERS PHILOLOGY, no. 17 (December 1, 2020): 234–42. http://dx.doi.org/10.32626/2309-7086.2020-17-2.234-242.

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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

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Diachenko, Alla, Oksana Pasko, Bohdan Cherniavskyi, Olena Chrnieha, and Oleksandra Kyrylova. "Current trends of professional training of ethnodesign specialists in artistic HEIs." LAPLAGE EM REVISTA 7, Extra-C (June 19, 2021): 327–38. http://dx.doi.org/10.24115/s2446-622020217extra-c1017p.327-338.

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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.

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Fihurnyi, Yuriy. "CONFLICTIZATION OF UKRAINIAN ETHNOCULTURAL SPACE AS THE OBJECT OF UKRAINIAN STUDIES." Almanac of Ukrainian Studies, no. 24 (2019): 28–34. http://dx.doi.org/10.17721/2520-2626/2019.24.5.

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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.

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Fihurnyi, Yuriy, and Olga Shakurova. "ETHNOCULTURAL STUDIES OF L. ZALIZNYAK (1991-2018)." Journal of Ukrainian History, no. 40 (2019): 69–77. http://dx.doi.org/10.17721/2522-4611.2019.40.9.

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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.

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Терехова, Діана. "An Experimental Study of the Lingual Consciousness of Ukrainians and Russians (Dynamic Aspect)." East European Journal of Psycholinguistics 5, no. 1 (June 30, 2018): 92–110. http://dx.doi.org/10.29038/eejpl.2018.5.1.ter.

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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.

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Obushnyi, Mykola. "FEATURES OF ETHNOCULTURAL ACTIVITY OF THE UKRAINIAN DIASPORA IN RUSSIA IN THE AGE OF PUTINISM." Almanac of Ukrainian Studies, no. 28 (2021): 77–86. http://dx.doi.org/10.17721/2520-2626/2021.28.13.

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The article is devoted to the analysis of the Ukrainian diaspora organizations ethnocultural activity peculiarities in the Russian Federation (RF), the beginning of which is connected with the collapse of the Soviet Union and the proclamation of Ukraine‟s independence (1991). The author connects their appearance with the growth of national consciousness, which was based on the idea of Ukraine‟s independence. This idea has always been perceived extremely negatively and cautiously by the ruling class of Russia, as well as by a significant number of Russians, at all times when Ukrainians were under the imperial roof. Even in the conditions of the total crisis at the turn of the 1980s and 1990s, when the systemic disintegration of the USSR began, the Communist Party leadership constantly kept the "Ukrainian question" in view. This is confirmed, in particular, by the termination in 1989 of the magazine "Ukrainian Question", the publication of which was organized by the Moscow branch of the "Ukrainian Helsinki Union". A similar fate befell a number of other Ukrainian communities already in modern Russia. Among them are the two largest all-Russian diaspora organizations of Ukrainians in Russia: the Union of Ukrainians of Russia (ESD) and the Federal National-Cultural Autonomy "Ukrainians of Russia" (FNKAUR). The analysis below shows that their activities were carried out in accordance with Russian legislation, in particular the Federal Law of Russia "On National and Cultural Autonomy" and was aimed at organizing and conducting ethnocultural work among Ukrainians. However, Putin's leadership found "evidence of political activity" from both ESD and FNKAUR and banned their activities by court order. In fact, the main reasons for the author's cessation are the independence policy of modern Ukraine and the leaders of Ukrainian diasporas, their "disobedience" to pursue Russia's state imperial policy among Ukrainians, and their unwillingness to ignore the ethnocultural needs of Ukrainians. Currently, there is no all-Russian organization of Ukrainians in Russia. Activists of the Ukrainian diaspora have repeatedly, and since 2014, tried to register at least one of them, but they are constantly denied on the grounds that they will allegedly "glorify Bandera" and negatively affect Ukrainian-Russian relations. In fact, the reason is different, namely, in the traditional imperialism not only of Russia's ruling class, but also of a significant number of Russians who do not see a Russian neo-empire without Ukraine. This Russian propaganda cliché penetrated deeply not only into the consciousness of Russians, but also distorted the national consciousness of a significant number of Ukrainians in Russia, who cease to identify themselves as Ukrainians. The article emphasizes that the deidentification of our compatriots is based on persecution, harassment, contempt, not only the Kremlin authorities, but also a significant number of Russians towards Ukrainians in Russia.

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Fihurnyi, Yurii, and Оlha Shakurova. "Ukrainian Ethnocultural Processes in the Research Legacy of Leonid Zaliznyak (Devoted to the 70th Anniversary of His Birth)." Ukrainian Studies, no. 2(79) (August 3, 2021): 210–22. http://dx.doi.org/10.30840/2413-7065.2(79).2021.235935.

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Анотація:

The article analyzes L. Zalizniak's contribution to the development of modern ethnology, in particular his study of the ancient history of Ukraine, Ukrainian ethnogenesis and modern domestic ethnocultural processes. It reveals that the priority of his research is ethnocultural studies, which in the days of post-Soviet Ukraine acquired perfection and systematic comprehension. It is discovered that the works of the scientist are marked by the thoroughness of the latest methodological approaches, the scale of the issue (from ancient history, Ukrainogenesis, to modern events and reflections on the place of Ukraine among world civilizations), high scientific erudition, and depth of knowledge. It is proved that L. Zalizniak offered the concept of the origin of the Ukrainian people not only to the scientific community, but to the whole Ukrainian society. This concept is based on a deep understanding of the laws specific for the historical process of peoples’ formation and nations’ development. It is substantiated that the scientist continues working on improving this concept, constantly deepening the most important issues of Ukrainian genesis, the formation of the Ukrainian state, the stages of formation of the Ukrainian nation, the place of Ukraine among world civilizations, and more. It is found that the concept of the origin of the Ukrainian people built by prominent scientists is of great political importance, as it is a solid and reliable basis for the establishment of the independent Ukrainian state, while popularization of this concept in the people's consciousness helps preserve the identity of the Ukrainian people in modern ethnocultural space. It is noted that L. Zalizniak actively participated in understanding the core and essence of the undeclared Russian-Ukrainian hybrid warfare, while his scientific works allow to comprehend the past of Ukraine and Ukrainians, professionally encompass Ukrainian ethnocultural processes, help the modern Ukrainian nation defeat the enemy, restore the territorial integrity of the Ukrainian ethnocultural space and preserve the identity of the Ukrainian people at the present stage of its ethnocultural development.

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Bidzilya, Yuriy M., Zoriana V. Haladzhun, Viktoriia V. Georgiievska, Yevhen O. Solomin, and Nataliia M. Sydorenko. "Ukrainian communication and media in Romania." Linguistics and Culture Review 5, S4 (October 23, 2021): 234–53. http://dx.doi.org/10.21744/lingcure.v5ns4.1576.

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Due to the complex geopolitical processes of the twentieth century, Ukrainians became part of various states, in particular, part of this ethnic group became part of Romania. Taking into consideration the historical-political and social conditions, the authors of the paper give complex analysis of the peculiarities of the ethnocultural communication of the Ukrainians of Romania, the establishment and development of the Ukrainian-language press in this country, examines the main problems of the modern functions of the Ukrainian printed mass media and outlines the possible perspectives of their development. The Ukrainian language went through changes in education and mass media in Romania. The situation of the Ukrainian mass media worsened in Romania during the interwar period (especially in the 1930s) due to assimilation processes and turning Ukrainians into Romanians. The expansion of the Ukrainian information communication segment in Romania began with the introduction of the native-language primary and second education (7 grades) in 1948. The Ukrainian printed mass media of Romania are too weak today, they are published irregularly, have too weak influence on the cultural life of the Ukrainian group in this country.

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Bublikov, V. V. "Russian-Ukrainian population of the Russian territories bordering with Ukraine: ethnocultural or transition group?" VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 4(55) (December 23, 2021): 212–23. http://dx.doi.org/10.20874/2071-0437-2021-55-4-18.

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One of the new directions in ethnosociology is the study of population groups with multiple (often double) ethnic identities, which are growing quantitatively due to the spread of ethnically “mixed” marriages, migrations, etc. Among such “hybrid” ethnic groups, residents with Russian-Ukrainian identity are one of the largest bi-ethnic communities in Russia. In particular, in the Russian regions bordering with Ukraine, residents with dual Russian-Ukrainian identity make up a significant proportion of the population. Accordingly, the studies of 2017–2018 show that in Belgorod region 16 % of residents have Russian-Ukrainian ethnic identities, whereas it is 23 % in the bor-der municipalities. In this paper, the genesis and reproduction potential of a bi-ethnic Russian-Ukrainian popula-tion group at the Russian-Ukrainian borderland is discussed. The first part of the paper comprises an overview of the studies of multiethnic groups, including the Russian-Ukrainian population. The second part is based on em-pirical ethnosociological research conducted by the author and is devoted to finding the answer to the question: “Is the population with the double Russian-Ukrainian identity an independent, permanently existing ethnocultural community or a transitional group that temporarily emerged in the process of assimilation of the Ukrainians in Russia?”. Sociological data indicate that this group of population should be considered as a separate, perma-nently existing ethno-cultural community, and not a temporary, transitional group in the process of assimilation of the Ukrainians in Russia. In favor of the former speaks the fact that the population with the double Russian-Ukrainian identity consists mainly of autochthonous people, with a balanced age composition, who inherited bi-ethnicity by their “mixed” origin, rather than by assimilation. In the respondents in this group, endogenous factors of the formation of ethnic identity are dominant; they feel an inextricable ethnic connection with the population of the neighboring Ukrainian regions. At the same time, members of the Russian-Ukrainian ethnocultural group are predominantly pessimistic about possibility of inheriting their double identity by future generations.

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S., Storozhuk. "Socio-cultural and political sources of ethnocultural split in Ukraine." HUMANITARIAN STUDIOS: PEDAGOGICS, PSYCHOLOGY, PHILOSOPHY 12, no. 4 (December 2021): 124–32. http://dx.doi.org/10.31548/hspedagog2021.04.124.

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The article examines the socio-cultural and political sources of the modern ethnocultural division of Ukraine and shows that the historically formed cultural division of Ukrainian society due to geographical and political factors was significantly leveled in the Soviet assimilation policy, but was not completely overcome due to slight industrialization of Ukrainian villages and west. As a result, the Ukrainian population was divided into several separate strips, which contributed to the deepening of the cultural divide with other, industrially developed, but de-ethnicized Ukrainian regions. The lack of ethnic unity of Ukrainians and the active position of national minorities in regions with a large number of ethnically related groups, in the absence of a balanced national policy, have become the main causes of ethnocultural division in Ukraine. Overcoming the latter is possible in the process of gradual introduction of general civilizational principles of civil society and the formation of economic, social and spiritual conditions for the development of both the individual and the community. Only when the permanent economic crisis is overcome and science, education and culture broadcast by the national language are raised to the level of state values, without marginalizing the nation-building significance of the languages of interethnic communication, Ukrainian society will become a nation.

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Shmyhlyuk, Oksana. "REFERENTIAL SOCIAL SYSTEM OF MODERN PERSONALITY (CROSS-CULTURAL ASPECT)." Science and Education 2019, no. 1 (January 2019): 28–36. http://dx.doi.org/10.24195/2414-4665-2019-1-4.

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The article deals with the study of the reference social environment peculiarities of modern personality. It is known that the personality develops and forms in the process of entering the social environment under the influence of micro-, meso- , macro- and mega-factors. According to the transformational processes that take place in the world and particularly in Ukraine, the issues concerning modern social system peculiarities of the personality acquire relevance and practical significance. In order to investigate the reference environment peculiarities of representatives of Ukrainian and Polish ethnic groups and the significance of their influence on these groups, the Demographic Questionnaire by B. Pietrulewicz and J. Tivendell was used. It was modified and adapted by L. Zhuravlyova and O. Shmyglyuk in Ukraine by the agreement of the authors. The existence of ethnic and sexual differences in the reference social environment of the testees is studied empirically. It is stated that the interest of the contemporary Poles and Ukrainians in the reference environment with ethnocultural issues is at an average level. The presence of ethnic and sexual differences in the reference of microcommunity has been proved empirically. The representatives of the female sample differ in their assessment of the interest of the social environment in ethnocultural issues. Ukrainian women show a higher level of the interest in family, compared to the Poles who consider that friends are more important. Ukrainians are believed to be the most interested in the ethnocultural issues of friends, and Poles – teachers and employers. The sexual and ethnic differences in the reference point of the social environment are specified. Mass media are the most significant for Ukrainian men, parents’ opinion is significant for Ukrainian women. The Polish men make an emphasis on the "referencing friends", and Polish women give a great prominence to the opinion of teachers and employers.

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Savchenko O. O. "ETHNOCULTURAL ASPECT OF THE UKRAINIAN AND ENGLISH PAROEMIAS WITH THE COMPONENT БОЛОТО/SWAMP". International Academy Journal Web of Scholar 2, № 8(38) (31 серпня 2019): 18–21. http://dx.doi.org/10.31435/rsglobal_wos/31082019/6659.

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The article presents a comparative research of the Ukrainian and English paroemias with the lexemes denoting “marshy land” in their structure. It deals with similarities and differences of the component болото/swamp in definitions and synonymous names based on the Ukrainian and English languages. Besides, additional literal and metaphoric meanings of the above mentioned lexemes in the paremiological corpus of the compared languages have been revealed. A historical and cultural survey of the role this water-body played in the life of ancient Ukrainians and Britons has been given.

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18

Zubyk, Andrii. "Modern Ukrainian diaspora in Canada and the USA." Visnyk of the Lviv University. Series Geography, no. 52 (June 27, 2018): 110–23. http://dx.doi.org/10.30970/vgg.2018.52.10175.

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The current state of the Ukrainian diaspora, which is living in Canada and the United States, is analysed in this article. The Ukrainian diaspora in these countries has more than a century history. It is the second (Canada) and the third (USA), after the Russian Federation in the world by the number of Ukrainians. More than a third of the total number of Ukrainians outside of our country is overall living in Canada and the United States. The results of the census conducted in these countries, including their ethnocultural component, ethnicity, country of origin, native language and the language usually spoken at home were information basis of the study. In accordance with the results of the census, which reflect the resettlement and ethnolinguistic conformity of the Ukrainian diaspora, the author maps in the environment of program ArcMap are created. The Ukrainian diaspora resettlement in terms of provinces (Canada) and states (the USA) is analysed in the article. As a result of the late XX–early XXI century census, changes in its settlement is also revealed. It was found that Canadian Ukrainian diaspora lives mainly in the provinces, where Ukrainian emigration had begun. In the US, with the appearance of the fourth “wave” of Ukrainian emigration its resettlement has changed: unlike the early twentieth century when Ukrainians mostly arrived in Pennsylvania, New York and Ohio at present Ukrainians prefer emigration to the states of Washington, Oregon and California. The study found that the Ukrainian diaspora in these countries, despite the preservation of their ethnic origin, undergo significant linguistic assimilation. According to census found that in Canada and the USA minor ethnolinguistic conformity of the Ukrainian diaspora. The territorial regularity in ethnolinguistic conformity of Ukrainian diaspora: the smaller in number Ukrainian diaspora, the higher ethnolinguistic conformity are traced. Key words: Ukrainian diaspora, assimilation, entho-linguistic conformity, immigration, settlement, native language.

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Fihurnyi, Yurii. "THE ROLE OF UKRAINIAN ORTHODOX CHURCH OF THE KYIV PATRIARCHATE IN CONSOLIDATION OF UKRAINE." Almanac of Ukrainian Studies, no. 23 (2018): 74–80. http://dx.doi.org/10.17721/2520-2626/2018.23.12.

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The article analyzes the important role of the Ukrainian Orthodox Church of the Kyiv Patriarchate (hereinafter referred to as the UOC-KP) in consolidating Ukrainian society. The Christian religion, filled with Ukrainian content and spirit, is an important part of the Ukrainian ethno-cultural space. For many centuries Ukrainian Orthodoxy has actively promoted Ukrainian ethnic, state-building, nation-building and ethnocultural processes and consolidated Ukrainians. However, since the resubordination of the Kyiv Metropolitanate in 1686 to the Moscow Patriarchate, it has become an instrument of assimilation of Ukrainianity and the destruction of Ukrainian identity. For three centuries these destructive and assimilation processes concerning Ukrainian Orthodoxy continued. Since the beginning of the disintegration of the USSR, Ukrainians began a long struggle for the elimination of totalitarian-imperial and spiritualcolonial fetters. The process of restoration of the UOC was headed by Metropolitan Filaret (Denisenko). With the active assistance of Metropolitan Filaret, on June 25, 1992, the UOC-KP was created, and on October 22, 1995, he was elected its primate. At the turn of the millennium, the UOC-KP became one of the catalysts of the consolidation processes in post-colonial Ukraine. The UOC-KP systematically and purposefully implemented the Ukrainian language, the state outlook, the national-patriotic education among the clergy and its congregation, thereby bringing together Ukrainians and forming from the post-Soviet population conscious citizens of the Ukrainian state. The UOC-KP consistently consolidated Ukrainian society, united Ukrainian politicians with a state vision and, eventually, achieved its first victory. On October 11, 2018, the Holy Synod of the Ecumenical Patriarchate adopted a fateful decision to grant Ukrainian Orthodoxy the autocephaly.

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Hazizova, Olena. "PROBLEMS OF ETHNOCULTURAL SPACE OF THE AR OF CRIMEA IN THE CONTEXT OF THE ANNEXATION OF THE PENINSULA." Almanac of Ukrainian Studies, no. 22 (2017): 22–28. http://dx.doi.org/10.17721/2520-2626/2017.22.3.

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The Crimean Tatar problem holds a leading position in the system of ethnocultural relations with the AR of Crimea. It is caused by a number of factors inherited from the past, as well as by the imperfection of the legislative basis of Ukraine, its ethnonational policy. Political and legal foundation, built during the years of independence, made it possible to combine the interests of all components of the Ukrainian political nation; however, it didn’t provide equal conditions for the ethnonational development and active participation in state-building processes of Crimean Tatars and national minorities. According to the All-Ukrainian Population Census of 2001, the ethnic composition of the Autonomous Republic of Crimea is as follows: Ukrainians constitute 24.3%, Russians – 58.3%, Crimean Tatars – 12.0%, other nationalities – 5.4% (Belarusians – 1.4%, Tatars – 0,5%, etc.). Separate statistics regarding the city of Sevastopol indicated the prevalence of Russians (71.6%); almost the statistically average percentage of Ukrainians in Crimea (22.4%); and a small Crimean Tatar community (0.5%). During the years of independence, the national and cultural need of Ukrainians and Crimean Tatars to study in their mother tongues was extremely poor. So, out of 583 schools that functioned in Crimea in 2014, only 7 were Ukrainian, and from 23.4% of ethnically Ukrainian schoolchildren only 0.7% were taught in the state language. In the 2013–14 academic year, 5551 Crimean Tatar children were educated in their native language; the national-cultural needs of the Crimean Tatars were not completelythis situation was the lack of qualified pedagogical staff, lack of textbooks, etc. After the annexation of Crimea, the Ukrainian language, which the occupation government had recognized as one of the state languages, almost completely disappeared from the educational space of Crimea, with only 1 of 7 schools retaining Ukrainian-language instruction. Today, 15 general education establishments of the Republic of Crimea continue to provide their instruction in the Crimean Tatar language (201 classes, 3651 students). Long before the onset of the armed conflict in eastern Ukraine and the annexation of Crimea, challenges in the humanitarian field, in particular the tragedy of the Ukrainian language in the cultural and educational continuum of the peninsula, were in the sight of the Ukrainian humanities: lead scientists observed negative ethnocultural tendencies caused by the inaction of state authorities that reinforced the threat of disintegration and loss of state sovereignty. During the years of Ukrainian independence, Crimea hasn’t formed strong pro-Ukrainian electorate capable of defending state sovereignty. Taking into account the constant support of Russia by the Russian community of the peninsula, lobbying for the idea of the “Russian World” and “the originally Russian Crimea”, as well as the lame state support of Ukrainian and Crimean Tatar communities, which would be able to withstand the separatist threats, the ideological war in Crimea had been lost even before 2014, which became one of the reasons for the annexation of the peninsula.

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Romaniuk, Svitlana Zakharivna. "Theoretical and Methodological Basics Teaching Ukrainian in a Foreign-Language Environment: Comparative Aspect." Studia Gdańskie. Wizje i rzeczywistość XVI (March 27, 2020): 135–50. http://dx.doi.org/10.5604/01.3001.0014.2518.

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The article substantiates and characterizes the role of the native lan-guage in formation and development of the ethnocultural community of immigrants and their descendants in the country of settlement/birth and in its foreign environment. Theoretical and methodological principles of teaching Ukrainian as a foreign/second language by ethnic Ukrainian in the western diaspora in the second half of the XX-early XXI century. It has been found out that this process takes place under the influence of the official/state language). It has been established that in these coun-tries, ethnic Ukrainians have formed a system of teaching the Ukrainian language, starting with kindergarten/room and finishing with universi-ties. Language acquisition begins with the development of oral speech (preference is given to formation of communicative competencies of pupils/students), then pupils learn to read and write and gradually ac-quire a knowledge of its basic linguistic concepts and categories and master the skills of their practical use. The main goal of the native lan-guage education of Ukrainians in the diaspora is to ensure free posses-sion of the younger generations of foreign Ukrainians in all vital situa-tions, in communication with Ukrainians on all continents of the planet. It is established that the foundations of Ukrainian lingvodidactics in the mid-40's of the twentieth century was laid by the Canadian teacher Illia Shklianka. His ideas found continuation in scientific works, text-books and pedagogical activity of Maria Deiko, Yar Slavutych, Roma Franko, Bohdan Shkandrii and other educators of the Western Ukra-inian diaspora. Today they are fruitfully developed by Romana Bedriy, Olenka Bilash, Maria Savdyk, employees of the Ukrainian Language Center of Canadian Institute of Ukrainian Studies at the University of Alberta, other educational and scientific institutions and establishments where Ukrainian language is studied. The main goal of their activity is to create an appropriate language environment for children, pupils and students who learn Ukrainian by means of modern methods and tech-nologies, innovative educational resources, including those made in Ukraine.

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Mizin, Kostiantyn, Liudmyla Slavova, Anna Lyashuk, and Viktoriia Hromovenko. "The emotion concept of SHAME as one of the markers of social infantilism: Cross-cultural analysis based on language corpora data." Revista Amazonia Investiga 10, no. 48 (December 30, 2021): 97–106. http://dx.doi.org/10.34069/ai/2021.48.12.11.

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The article presents a cross-cultural analysis of those ethnocultural features of the emotion concept of SHAME in Ukrainian, Anglo-Saxon and German linguo-cultures, which directly correlate with some national characteristics of the representatives of these linguo-cultures. It deals with the role of shame in the generation of such a social phenomenon as infantilism, since the significant spread of this phenomenon in a particular linguo-society is the basis for determining infantilism as one of the features of the national character. A comparative study of the representative corpora data of Ukrainian, English and German has revealed that Ukrainians, although a European linguo-society, belong not to guilt culture, as the Anglo-Saxons and Germans, but to shame culture, because this emotion arises in them mostly in in-groups, transforming into shame, humiliation, pangs of conscience, but not guilt. This feature of Ukrainians’ psychological type brings them closer to Eastern cultures, correlating to the greatest extent with such a criterion of cultures distinctions as collectivism–individualism. The low rate of individualism in the Ukrainian linguo-society has led to the fact that Ukrainians tend to be less responsible for their actions than Anglo-Saxons or Germans, often shifting their responsibility to external factors. The unwillingness of a large number of individuals to take responsibility indicates a certain immaturity of the society as a whole. This gives grounds to claim that the concept СОРОМ is one of the markers of social infantilism of the Ukrainian people.

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Zubyk, Andrii I. "Ukrainians in Belarus: distribution and ethnolinguistic processes." Journal of Geology, Geography and Geoecology 30, no. 4 (December 28, 2021): 794–807. http://dx.doi.org/10.15421/112173.

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The article analyzes the distribution and ethnolinguistic processes in the environment of the Ukrainian diaspora in Belarus. Because of the fact that the part of Ukrainian ethnic territory (currently Brest region) is located in Belarus, not all Ukrainians living in the country can be correctly named a diaspora. To avoiding terminology-related complications, in the article we use the general term Ukrainian diaspora. The study is based on the results of censuses conducted in Belarus after 1991. The article analyzes the ethnic environment of residence of the Ukrainian diaspora based on the ethnocultural and ethnolinguistic criteria of the censuses. In particular, using mathematical and statistical methods of analysis of the ethnic composition of the country’s population, we estimated such indicators as the index of ethnic diversity, ethnic mosaic, socio-ethnic density, etc. These indicators were estimated for districts and the largest cities of Belarus, taking into account the largest ethnic groups living in the country. The result of these estimations was the creation of a number of thematic maps that complement the article. The study highlights the areas of compact residence of Ukrainians, identifies districts and cities where the number of Ukrainians changed the most and the least during the inter-census periods of 1999–2009 and 2009–2019. The dynamics of the number and settlement of Ukrainians in the Ukrainian ethnic territories is analyzed. In this context, it was found that in addition to the Brest region, there is a dense concentration of Ukrainians in the capital, major cities of the country, a number of district centers in the southwestern part of the country. It was determined that the share of Ukrainians living in cities is growing. The growth rate of the number of Ukrainians for the period between 2009 and 2019 in the largest cities of the country ranges from + 7% (Mogilev) to 77.45% (Novopolotsk). It was found that the country is monoethnic in its ethnic composition based on the analysis of a number of indicators related to the ethnic composition of the population of Belarus. A more diverse ethnic composition of the population and therefore higher rates were recorded in large cities and areas densely populated with individual ethnic groups (Russians, Poles and Ukrainians). The Ukrainian diaspora in the country is undergoing processes of Russification, the share of Ukrainians who indicate Ukrainian as their mother tongue is declining. The share of Ukrainians whose native language is Belarusian is also declining. That is, it can be argued that Russification affects not only Ukrainians in Belarus, but also the Belarusians themselves. The research also revealed that villagers are more resistant to language assimilation,and Ukrainians in cities most often indicate Russian as their native language.

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Demchenko, N. D., A. G. Chala, and V. A. Tverdokhlib. "ETHNOCULTURAL CONCEPTS OF UKRAINIAN DIALECT DISCOURSE." "Scientific notes of V. I. Vernadsky Taurida National University", Series: "Philology. Journalism" 1, no. 1 (2022): 12–17. http://dx.doi.org/10.32838/2710-4656/2022.1-1/03.

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САДОВЕНКО, Світлана. "Axiosphere of folk art culture as a factor of Ukrainians’ ethnocultural identity-saving." EUROPEAN HUMANITIES STUDIES: State and Society 1, no. I (March 23, 2019): 194–208. http://dx.doi.org/10.38014/ehs-ss.2019.1-i.15.

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The article analyzes the issue of understanding the influence of axiosphere on saving ethnocultural identity. Traditional identity is considered as an integrity of a human formation general social determinism to become an individual, and self-consciousness and all the roles of a human in the society – as a product of social development. Ukrainian traditional folk culture with continuous dialectical processes taking place in a society is shown to be modern as long as it perfectly reproduces significant changes in a modern life, history, life of the people, conveys people’s aspirations and attitudes to reality, identifies Ukrainians and their culture among other cultures.

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Semashko, Tatiana. "Somatic cultural code of Ukrainians through the prism ofperceptive stereotyping." Przegląd Wschodnioeuropejski 8, no. 1 (July 1, 2017): 281–88. http://dx.doi.org/10.31648/pw.3619.

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Anthropocentric principle and cognitive and discursive paradigm, which today are leading in the linguistics, condition the study of complex cognitive processes, in which ethnocultural perceptive stereotypes play special role as important components of linguocultural space, which are able to act as the translator of somatic cultural code of Ukrainians and to reveal the depths of sacral essence of archaic thinking of the ethnos through the system of natural ethnically deep-rooted codes. Against the background of significant variety of anthropological types of Ukrainian population modern Ukrainian language reproduces the sign of pigmentation (the thing is about the colour of eyes, hair coat and skin), which is exclusively significant as the test for the belonging to an ethnic group, and aspect in the generalization of popular ideal of physical beauty of the representatives of Ukrainian ethnos. Anthropological approach permits to determine intuitively realized originality of the appearance of the representative of ethnic group, as well as to substantiate ethnically relevant test for the sense of the beautiful.

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Sorochuk, Liudmyla. "THE ROLE OF NATIONAL CULTURE IN THE DE-CONFLICITING OF UKRAINIANNESS." Almanac of Ukrainian Studies, no. 27 (2020): 129–34. http://dx.doi.org/10.17721/2520-2626/2020.27.19.

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The article raises the issue of the importance of preserving and increasing the national cultural traditions of Ukrainians, without which one cannot hope for development in the civilization process, because based on cultural and spiritual priorities, a full-fledged sociocultural environment with values is forming. The article considers the essence of national culture as a sphere of spiritual and material possessions that influence the communicative organization of people with specific values and norms of behavior. The role of national culture as a potent factor in the deconfliction of Ukrainians in Ukraine and abroad is underlining. It is known that Ukrainian culture has been leveled for a long time, subjected to censorship bans and ideological pressure, especially during the Soviet period. Our culture has gone through a period of destruction, but now it is a time for national and cultural revival, opportunities for free choice and self-realization of the artist, time for renaissance and development of the ethnocultural heritage of Ukrainians, which is one of the priorities of national revival and preservation. The Ukrainian nation is modernizing, actively creating its cultural space despite the slowdown of the outdated administrative system, economic instability, hybrid warfare, and manifestations of military aggression by Russia. The article examines the peculiarities of the creation of the cultural space of Ukrainians in modern conditions, taking into account the challenges of the globalized world and the threats of the "Russian world". Thanks to the state support and implementation of humanitarian policy programs, the consolidation of Ukrainian societies, and the unification of citizens of Ukraine and Ukrainians in the world around national values and priorities. The core of the unity of Ukrainians is the national idea, the preservation of self-identity, patriotism, and the establishment of the ukrainian nation in the modern world. The emphasis is determined on the fact that national culture has a great potential in establishing Ukraine in the world cultural space and is a consolidating factor in the political unity of society, especially in the current conditions of hybrid warfare and the struggle of Ukrainians against Russian aggression.

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Fihurnyi, Yuriy. "THE INFLUENCE OF THE KREMLIN'S REVENGE POLICY ON RELIGIOUS CONFLICTS IN MODERN UKRAINE." Almanac of Ukrainian Studies, no. 29 (2021): 188–93. http://dx.doi.org/10.17721/2520-2626/2021.29.26.

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The article analyzes the influence of the Kremlin's revanchist policy on religious conflicts in modern Ukraine. It is revealed that the Russian state has existed for three centuries in the format of an empire (feudalcapitalist, totalitarian-Soviet, and autocratic), during which time Ukraine and Ukrainians were an important component of these imperial state formations. It was found that almost a quarter of a century of inactivity of the domestic authorities and active anti-Ukrainian and anti-state actions of the Russian Orthodox Church and its Little Russia branch of the Ukrainian Orthodox Church of the Moscow Patriarchate contributed to their introduction into the Ukrainian humanitarian space. later led to the so-called "Russian spring" in 2014. It is proved that the armed and information aggression of the Russian Federation in early 2014, intensified by the anti-Ukrainian activities of the Ukrainian Orthodox Church of the Moscow Patriarchate, called into question the very existence of Ukrainian statehood and the Ukrainian nation, but thanks to the all-Ukrainian The enemy was stopped by the Church of the Kyiv Patriarchate. It is shown that the combination of efforts of the Ukrainian authorities, civil society and believers is extremely important for the development of the Orthodox Church of Ukraine. It was revealed that for the final victory over the Russian aggressor, in addition to military, geopolitical, diplomatic, political, economic, ethnocultural factors, it will be necessary to use the sacred-spiritual factor - the unification of Ukrainian Orthodoxy into the Orthodox Church of Ukraine and its national-patriotic state activity to overcome the Kremlin's revanchist policy towards the Ukrainian nation and eliminate religious conflicts in modern Ukraine.

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Povoroznyuk, Svitlana. "UKRAINIAN TOY AS AN ETHNO-CULTURAL MEANS OF UPBRINGING PRESCHOOL CHILDREN FROM THE FAMILIES OF ANTITERRORIST OPERATION PARTICIPANTS AND INTERNALLY DISPLACED PERSONS." Educational Discourse: collection of scientific papers, no. 9(11-12) (December 27, 2018): 103–11. http://dx.doi.org/10.33930/ed.2018.5007.9(11-12)-9.

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In the upbringing of preschool age children from the families of Antiterrorist operation participants and internally displaced persons, Ukrainian toys are used primarily as effective ethnocultural means of correctional and educational work, carried out to ensure successful adaptation of children to new conditions, their re-socialization. Since these children are very often reticent, they refuse to communicate with both the teacher and other children in the group, the content of such work is the creation by the educator of a positive emotional and sensual background for the child’s perception of the new environment, the involuntary establishment of a communicative contact with her, encouraging the child to engage in active communicative activities with peers and adults. Folk toy is also an important means of national-patriotic education, because through manipulative actions with it, the child deepens knowledge about everyday life and features of the traditional family and social relations of Ukrainians, and accordingly expands the system of ideas about his people and his culture. Ukrainian folk toy is an effective means of aesthetic education of children, since it is a skillful example of Ukrainian decorative and applied art.

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Sorochuk, Liudmyla. "The Consolidating Potential of Ukrainian Ethnocultural Traditions Abroad." Ukrainian Studies, no. 4(77) (December 29, 2020): 183–90. http://dx.doi.org/10.30840/2413-7065.4(77).2020.217493.

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Romaniuk, Svitlana Zakharivna, and Iryna Shaposhnikova. "Bilingual Schools as a Model of National Education of the Ukrainians Abroad in a Foreign Language Environment." Studia Gdańskie. Wizje i rzeczywistość XVII (May 1, 2021): 229–65. http://dx.doi.org/10.5604/01.3001.0014.9108.

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The article provides a retrospective analysis of the evolutionary proc-esses of formation and development of native language education of Ukrainians in the polyethnic environment of Canada and the important role of the state bilingual (Ukrainian-English) school, their importance in preserving the national culture of diaspora Ukrainians. The organizational and pedagogical principles of the educational process in bilingual schools as the main means of learning the native language by Canadian Ukrainians are highlighted. In Canada, there are four types of language immersion programs. They differ from each other in the number of academic hours dedicated to learning in the second language. The full immersion program in the second language takes 80 to 100 percent of the study time. In the programs of partial immersion during the first half of the day training is conducted in the second lan-guage, and during the other – in English. It is established that the system of bilingual education gave students the opportunity to master the Ukrainian language as a subject and at the same time to study certain school subjects in this language, which is extremely important from a psychological point of view. According to the educational program for grades 1–12 in the first three grades, the main focus is on listening, speaking and cultivating respect for culture, but already in the second grade, children begin learning reading and writing; in the 4–6 grades the culture of language is formed – its comprehension, speaking, reading and writing; in grades 7–12 students improve language and speech knowledge, skills and abili-ties, use them in their everyday life. It is found out that the main method of forming language and speech competence is conversational-visual. To implement it, teachers widely use methodological resources of teaching: printed educational publica-tions, audio and video resources, educational and methodical materials on different types of media, information and communication Internet resources, periodicals, primarily pedagogical. It has been detected that public bilingual schools in Canada contrib-ute to the mastery of the Ukrainian language as a major factor in pre-serving the ethnocultural identity of Canadian Ukrainians, an important means of their ties to the world Ukrainians.

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Sorochuk, Liudmyla. ""RUSHNYK-TOWEL OF NATIONAL UNITY" AS A CULTURAL AND CONSOLIDATING FACTOR OF UKRAINIANS." Almanac of Ukrainian Studies, no. 23 (2018): 148–50. http://dx.doi.org/10.17721/2520-2626/2018.23.24.

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The question of the functioning of the ethnocultural tradition in the post-colonial period is considered, which is a significant factor in the unification of the Ukrainian nation. The article focuses on the fact that folk art, namely the manufacturing and embroidery of a towel, is an embodiment of the ideals of folk thinking and ideological foundations, where symbols-amulets of our people are coded for many centuries. Attention is drawn to the peculiarity and widespread use of a towel as an amulet to many ritual acts of family and calendar ceremonies. The organizational measures and carrying out of modern cultural projects in independent Ukraine, which prompt the revival of folk traditions in the post-colonial period, are explored. A vivid example was the All-Ukrainian cultural and artistic, sociopolitical project "Towel of national unity" as a consolidating factor for uniting Ukrainian society. The role of the handmade artwork (more than one and a half thousand masters were attached to the manufacturing and embroidery of a towel) was evaluated in the awakening of national consciousness and patriotism. It was noted that the citizens and representatives of the Ukrainian diaspora, people of different nationalities and religious denominations, men and women of all ages, and even children, participated in this cultural and patriotic action. All participants of the cultural activity united one goal - to create a guard for Ukraine "Towel of national unity". This Towel can really be called the symbol of Ukraine's unification, because this is a self-organized cultural event, aimed to unite and indivisible all regions of our state, uniting of Ukrainians both in Ukraine and abroad. It is shown on a concrete example how people can unite around the idea, show their creativity, opportunities and realize it in life. It is proved that the ethno-cultural heritage of Ukrainians undoubtedly influences the development of the national culture and supports the ethno-cultural policy aimed at uniting Ukrainian society.

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FORMANOVA, Svetlana, Olena MATUZKOVA, Tetiana YABLONSKA, Volodymyr OLEKSENKO, Evelina BOIEVA, and Serhi DMYTRIEV. "Demonolexis In Mykola Gogol’s Works: Philosophical and Linguocultural Perspectives." WISDOM 16, no. 3 (December 28, 2020): 172–87. http://dx.doi.org/10.24234/wisdom.v16i3.386.

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The peculiarities of functioning of demonological lexis in the works of Mykola Gogol in the philosophical and linguocultural perspectives are considered in the article. Demonological lexis is determined to be one of the essential segments of ethnocultural representation. It is projected on linguistic culture and creates a peculiar semiotic culture of a particular ethnic group. Ukrainians’ belief in non-Christian culture various mystical forces along with sincere faith in one God, promotes active development of their spiritual culture and philosophical worldview. It is reflected in the artistic heritage. The purpose of the article is the analysis of Ukrainian demonology in Mykola Gogol’s works. The subject of the research is demonological lexis in Mykola Gogol’s works. The methods such as analysis and synthesis, descriptive, observation, contextual-interpretive, linguistic-stylistic were used for achieving the goal. Ukrainian demonology is proved to be a part of Slavic mythology identity and its attributive element. The philosophical aspect of the article is realized in demonological magic, the connection of the corporeal, spiritual, soul with the body, psychophysiological phenomena, altered states of reality etc. The authors analyzed the existing classifications of demonological lexis and defined that the Ukrainian demonological lexis forms structural, impaired, open microsystem in its constant development.

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Dudchenko, Valentyna V., Yuliia V. Tsurkan-Saifulina, Kostiantyn M. Vitman, Iryna O. Kresina, and Oleksiy V. Kresin. "Strategic guidelines of ethno-national policy of Ukraine: Political and legal aspects." Journal of the National Academy of Legal Sciences of Ukraine 28, no. 4 (December 23, 2021): 51–61. http://dx.doi.org/10.37635/jnalsu.28(4).2021.51-61.

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Problems and unresolved issues in the field of the Ukrainian political nation consolidation and national minorities rights protection are analysed. The normative legal acts regulating ethno-national relations in Ukraine are analysed. The necessity of reforming the ethno-national legislation, elimination of declarative, contradictory and conflicting norms is proved. Threats caused by separatist manifestations are shown. The main values, guidelines and directions of the Ukrainian state ethno-national policy development are determined. The creation of a legal framework for ethnocultural autonomy in Ukraine will contribute to the formation of an effective system of protection of the rights of citizens belonging to national minorities in Ukraine, which will meet international standards in the field of protection of national minorities. , and will allow to approximate the legislation of Ukraine in the field of protection of the rights of national minorities to the EU law. Each national minority will have the right to create its own ethnocultural (extraterritorial) autonomy in order to address the issues of preservation and development of ethnocultural identity without requirements and claims to the state and the state budget. This will eliminate the declarativeness of the relevant legislation, increase the level of self-organization of national minorities, redirect ethno-territorial requirements to ethnocultural, promote harmonization of ethno-national relations and interethnic harmony in Ukraine, consolidation of Ukrainian society into a political nation based on common citizenship

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35

Pylypenko, V. Ye, and V. V. Gorovyi. "Ethnocultural integration of national communities into the Ukrainian society." Ukrainian Society 22-23, no. 5-6 (December 14, 2007): 57–68. http://dx.doi.org/10.15407/socium2007.05-06.057.

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Barabash, Yurii. "Alien—Different—One’s Own. North-east ethnic and lingual cultural frontier of Ukraine (Kharkiv, Donbas)." Слово і Час, no. 6 (November 26, 2020): 3–30. http://dx.doi.org/10.33608/0236-1477.2020.06.3-30.

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In the article, which continues the discourse of ethnocultural frontier, the attention is focused on the facts and problems referring to the Ukrainian-Russian cultural frontier of Eastern Ukraine. Polyethnic character of the society initially, since the mid 17th century, determined the presence of two culture-forming components in the region, namely Ukrainian and Russian ones, the dynamics of their correlation in various historical periods, the motion of transitive forms and ambivalent conditions. (The Jewish element acquired the essential function in the ethnocultural system of the region later, mainly in the 20th century.) In the frames of the so-called Kharkiv school of romantics a unique linguocultural situation, not deprived of paradoxicality, was formed, in which Ukrainian-Russian bilingualism objectively performed as one of the factors shaping the development of the Ukrainian literature. From this perspective, the article conducts the diachronic analysis of the main stages of the literary process in Ukrainian Slobozhanshchyna, mainly in its center, Kharkiv. The researcher focuses on such issues and phenomena as the role and signiƗ cance of Kharkiv University founded in 1805; Kharkiv periodicals and collections in the Russian and Ukrainian languages; the activity of such influential figures as H. Skovoroda, H. Kvitka-Osnovianenko, P.Hulak-Artemovskyi, I. Sreznevskyi, M. Kostomarov, O. Potebnia, etc.; contradictory and dramatic literary life in Kharkiv of the national cultural Renaissance epoch in the 1920s and early 1930s (‘Executed Renaissance’) and during the subsequent periods. The ‘Donbas segment’ of the eastern ethnocultural frontier, with its history being much shorter than the Kharkiv one though also abundant with contradictions, is considered in the synchronic aspect, in comparative contrast of the diferent writers’ fates and creative phenomena, including the background of the modern dramatic situation in the region.

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Rendiuk, Teofil. "Ukrainians of Romania: Ethnocultural History and Current State." Folk art and ethnology, no. 4 (August 30, 2019): 5–15. http://dx.doi.org/10.15407/nte2019.04.005.

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38

Semenovska, L., and L. Savenko. "THEORETICAL FUNDAMENTALS OF FUTURE UKRAINIAN AND LITERATURE TEACHER TRAINING FOR ETHNOCULTURAL ACTIVITY." Aesthetics and Ethics of Pedagogical Action, no. 24 (December 26, 2021): 44–53. http://dx.doi.org/10.33989/2226-4051.2021.24.255896.

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Topical issues of future Ukrainian and literature teachers’ preparations for the ethnocultural activity in general secondary educational institutions, in particular, the introduction of active, personal, cultural approaches in the process of professional training are considered in the article. The implementation of the active approach in the process of training future teachers of the Ukrainian language and literature ensures the development of future teachers’ personal traits and qualities. It influences the formation of their attitude, interests, values, professional positions, etc. The peculiarity of the active approach in the process of preparing future Ukrainian and literature teachers for ethnocultural activity in general secondary educational institutions is primarily in the mastering of the integrative system of knowledge of Ukrainian history, culturology, ethnography, Ukrainian studies, general pedagogy (ethno-pedagogy), general and social psychology, the Ukrainian language and literature and methods of their teaching. The competent approach is aimed at developing the creative potential of the individual both a teacher and a graduate, and also contributes to the formation of the necessary skills, abilities, experience, and behavioral patterns of personality in the learning process. A teacher acts as an organizer of an educational activity and a student is an active independent and creative personality. The organization of the educational process in the context of a personal approach in higher educational institutions involves focusing on the student’s personality, goals, motives, preferences, as well as creating the necessary conditions and taking into consideration the individual experience. In addition, such activity provides the mutual development of a student’s and a teacher’s personalities in the process of their joint activity to promote mutual respect, mutual understanding, increasing the authority of a teacher. The application of the cultural approach contributes to the formation of the basic Ukrainian and literature teacher’s culture. Such a combination of the scientific approaches ensures the organization of the optimal educational process aimed at mastering the content of pedagogical culture, as well as the formation of the teacher’s ethnocultural outlook.

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Sulaieva, Nataliia, Olena Hnizdilova, and Olha Palekha. "FORMATION OF FUTURE KINDERGARTEN TEACHERS’ ETHNOCULTURAL COMPETENCE IN NON-FORMAL ARTISTIC AND CREATIVE GROUPS." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 2 (May 20, 2020): 364. http://dx.doi.org/10.17770/sie2020vol2.4960.

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The purpose of the paper is to identify the role and place of non-formal artistic and creative groups in the process of formation of future kindergarten teachers’ ethnocultural competence. Ethnocultural competence is considered by authors as an essential component of future kindergarten teachers’ vocational training in condition of modern challenges, which Ukrainian society faces nowadays. The complex of theoretical and empirical research methods (literature analysis, interview, experiment, etc.) was used. The obtained results show positive dynamics of formation of future kindergarten teachers’ ethnocultural competence after receiving non-formal education in artistic and creative groups at higher educational institution.

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40

Pashkova, Nadiia. "ETHNOCULTURAL SEMANTICS OF UKRAINIAN ARTIFACT THRESHOLD IN A COMPARATIVE ASPECT." Studia Linguistica, no. 18 (2021): 98–107. http://dx.doi.org/10.17721/studling2021.18.98-107.

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The main objective of the study is to analyze the ethnocultural semantics of the artifact porih (threshold), implicitly embedded in its name and related long-out-of-date transparent rituals, taboos and archaic believs. The research methodology is based on the application of an interdisciplinary approach to the study of the cornerstones of semiotics, linguistics and culturology. In addition to general scientific methods of analysis and synthesis, the study uses the cultural-genetic method, as well as such culturological and linguistic methods as descriptive, historical–comparative and conceptual-ideographic analysis. The scientific novelty of the study is that it combines linguistic and cultural analysis of the semantics of the ethnic artifact threshold in the models of the world of different peoples in an effort to answer the question of what is rooted in rituals and taboos associated with its sacralization. As a result of the study, conclusions were drawn that the roots of the sacralization of the threshold lies in the archaic deification of the threshold by different unrelated ethnic groups as the boundary between human and divine, one’s own and other’s, mastered and dangerous. The significance of the study is determined by the findings that the commonality of rituals associated with the threshold in different ethnic collectives gives it the status of cultural universal.

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41

PASKO, O. M. "METHODOLOGY OF TEACHING THE DISCIPLINE «MODEL MANUFATURE»: ETHNOCULTURAL CONTEXT." Scientific papers of Berdiansk State Pedagogical University Series Pedagogical sciences 1, no. 3 (December 30, 2021): 122–31. http://dx.doi.org/10.31494/2412-9208-2021-1-3-122-131.

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Theoretical and practical aspects of teaching methods of the discipline «Model Manufacture» are briefly presented in the article. An innovative approach to the formation of design and compositional thinking of students, their skills of practical work in the design process - the embodiment of creative ideas in the material on the example of clothing models (costumes) different in the system of formation and range based on ethnocultural traditions, is revealed. Nowadays Ukrainian fashion designers’ creativity is difficult to imagine without folklore and ethnic orientation. The cultural heritage of each nation has always been a source of inspiration for fashion designers. Usage of modern technologies of ethnic clothing in various techniques makes it possible to develop a modern, stylish and competitive range, creating both ready-to-wear industrial collections and author's, exclusive collections that express the idea of transferring Ukrainian national ornament to modern European costume design. Successful advancement in the formation of future designers' professional skills is possible by identifying the complex impact of all aspects of national culture along with the method of teaching the discipline «Model Making» is based on a combination of technical aspects of studying material and techniques of the artistic and figurative approach of ethnocultural images. Considerable attention should be paid to teaching methods and projects based on materials of national culture, taking into account the specifics of different regions of our country. In our opinion, the activities of educators-innovators and projects of Ukrainian designers in line with national traditions should be more widely covered in the media and supported at the state level. It is necessary to form complex programs, the target projects of which involve both scientists, designers and heads of public and private enterprises and employees. All mentioned above can significantly strengthen scientific ties, promote the implementation of developments in production, develop ethnodesign, represent Ukrainian brands with dignity in foreign countries. Key words: teaching methods, work in material, ethnodesign, art-project preparation, formation of skills.

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42

Vdovychenko, H. V. "CULTURAL AND PHILOSOPHICAL ORIGINS AND ATTITUDES OF THE EARLY WORKS OF P. TYCHYNA: "THE LAST SUPPER, GUILLOTINE DAYS"." UKRAINIAN CULTURAL STUDIES, no. 2 (7) (2020): 28–37. http://dx.doi.org/10.17721/ucs.2020.2(7).05.

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The article explores cultural and philosophical origins and attitudes of the early works of P. Tychyna, namely defining the ones events and phenomena of domestic and foreign ethnocultural and professional cultural life, cultural and philosophical ideas and teachings, as well as P. Tychyna's own cultural and philosophical views, revealed mainly in his poetry books of 1918 – 1924. One of the most important, but still little- known pages of the biography and ideological and artistic evolution of P. Tychyna is the formation during the first third of the twentieth century, fundamental for his entire life cultural and philosophical guidelines of early creativity. The study of this problem is closely connected with the long overdue need for unbiased systematic classification and consideration of the whole spectrum of cultural and philosophical sources and guidelines of ideological and artistic evolution of the poet of ideologically contradictory poems-myths of Ukrainian national renaissance and enslavement – "Golden Homin" as a sacred figure-symbol of modernism and, at the same time, social realism in Ukrainian literature, the most famous and, at the same time, the most criticized domestic artist-model of evaluative polarity of official and public myth-making in the USSR and, later, in Ukraine. In light of the assessment of the main achievements of tychynology, a cultural-philosophical-literary analysis of the three stages of the ideological and artistic evolution of P. Tychyna of this period was carried out. These stages are: 1. formation (Kyiv-Chernyhiv): 1906 – 1916; 2. creative rise and blossoming (Kyiv): 1917 – 1921; 3. decline and crisis (Kyiv-Kharkiv): 1922 – 1929. Two groups of origins of the poet's early works were examined. The first one is represented by domestic and foreign ethnocultures and consists of three subgroups of folklore: 1. Ukrainian; 2. foreign (of other Slavic peoples); 3. foreign, mainly of the peoples of the Near and Middle East (Armenian, Turkish and Indian). The second group is represented by domestic and foreign professional cultures, the last of which is divided into three subgroups: 1. Russian; 2. European and North American; 3. Eastern (the Near, Middle and Far East). P. Tychyna was a symbol and myth of modernism and Socialist realism in the literature and culture of the Ukrainian SSR, and the early stages of his cultural and philosophical credo's evolution from the neopagan-Christian Ukrainian national-patriotic myth to the national-communist pantheistic-materialistic cosmogony.

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Kharchyshyn, Olga. "CAROLS FROM THE «BOHOHLASNYK» (1790): THE FUNCTIONING IN UKRAINIAN AND POLISH ETHNOCULTURES." Ethnology Notebooks 144, no. 6 (November 5, 2018): 1448–55. http://dx.doi.org/10.15407/nz2018.06.1448.

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44

Kyrylchuk, Oleksandr. "COUNTERDISCURSIVE ARTISTIC STRATEGIES OF UKRAINIAN ROMANTICISM." Naukovì zapiski Nacìonalʹnogo unìversitetu «Ostrozʹka akademìâ». Serìâ «Fìlologìâ» 1, no. 11(79) (September 29, 2021): 159–62. http://dx.doi.org/10.25264/2519-2558-2021-11(79)-159-162.

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In Ukrainian romantic literature of the 1830s and 1840s, the authors turned their attention to folk art and historical themes. This aesthetic orientation of writing allowed the creation of texts that revealed aspects of the national life of Ukrainians. Romantic poets sought to artistically comprehend the Ukrainian past, to bring it out of oblivion, which was to help restore the historical memory of society and form a model of national self-identity. The ethnocultural identity, articulated in the texts of the Romantics, challenged the Russian imperial narrative, which sought to marginalize the Ukrainian value system by assimilating it with metropolitan axiology. Romantic literature of the first half of the nineteenth century created a powerful counterdiscursive strategy, which later transformed from the sphere of culture into the socio-political plane. The anti-colonial tendency introduces military symbols into romantic literature, as the appeal to the Cossack heritage actualizes in the Ukrainian cultural code markers of knightly victory and armed defence of the homeland. Romantic poets of the 1830s and 1840s transferred folklore and baroque chronicle imagery to written literature, in which the figures of the Cossacks were often heroized and glorified. Cossack military images allow Ukrainian authors to praise the pre-colonial period and poetize their military might, which, although in literary projection, opposes the oppressor. In the conditions of the Russian imperial discourse, the Ukrainian romantics resorted to the latent challenge to the metropolis, in the image of the enemy depicting the Poles, traditional opponents of the Cossacks. Such a strategy allows us to oppose the imperial narrative not directly, but through intermediaries, which are the Poles. At the same time, along with the military theme, the poetry of the Romantics includes the rhetoric of cruelty, which formats the Ukrainian world, dividing it into “Friends” and “Foes”. In general, the atmosphere of violence that often accompanies the image of the Other in romantic poetry allows us to represent the colonial trauma of the Ukrainian community, as acts of violence are interpreted as “just revenge” on enemies. At the same time, the glorification of one’s cruelty is an attempt to imitate the power of imperial discourse, which always labels such actions as a forced measure to subdue savages or preserve the achievements of civilization. The Ukrainian counterdiscursive strategy in the literature of Romanticism appears as an attempt to oppose and at the same time imitate metropolitan models.

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45

Gritsenko, A. A. "Ethnocultural gradient and regional identity along the Russian-Ukrainian-Belarussian Borderlands." Regional Research of Russia 1, no. 4 (October 2011): 351–62. http://dx.doi.org/10.1134/s2079970511040058.

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46

Kurоkhtina, Tatyana N. "Ethnocultural bilingualism in Ukraine as a result of a durable contact between the Ukrainian and Russian languages." Slavic Almanac, no. 1-2 (2020): 346–64. http://dx.doi.org/10.31168/2073-5731.2020.1-2.2.03.

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The article discusses the features of the functioning of the Russian and Ukrainian languages in nowadays Ukrainian society. The present language situation in Ukraine is of a great interest for the linguistics and sociolinguistics. The mass bilingualism in Ukraine is considered to be the most characteristic feature of today’s language situation. Almost all citizens of the country are bilingual, which means that they speak and understand, more or less, the Ukrainian and Russian languages. At the same time they also naturally perceive the sociocultural distinctive character of both the Ukrainian and Russian-speaking world. The communication with friends and relatives and getting access to sources of information and cultural content such as books, newspapers, magazines, radio and television creates necessary conditions for this kind of bilingualism. For a long time Russian was the main language of all types of mass media and book publishing industry in Ukraine. However, the language situation in the country is gradually changing. One of the main directions of modern state policy is to establish the formation of Ukrainian monolingualism. The article presents the facts that demonstrate how the bilingualism of Ukrainian society correlates with the choice of a particular language in such spheres as print media, radio, television, book publishing and the Internet.

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47

Golubkova, O. V. "Folk beliefs of local groups of Ukrainian immigrants in the north of Kulunda: problems of ethnocultural identity." Ethnography of Altai and Adjacent Territories 10 (2020): 24–28. http://dx.doi.org/10.37386/2687-0592-2020-10-24-28.

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The article is based on materials of ethnographic research among Ukrainians who live in the north of the Kulunda steppe (in the south of Western Siberia). onsidered are mythological images and plots about witches, mermaids, infernal dead (vampires), methods of protection from them. Differences were found among local groups of immigrants from the Kiev and Poltava provinces who arrived in Siberia at the turn of the 19th–20th centuries. It was found that the image of a mermaid among the Kiev immigrants in Siberia coincides with the beliefs of the Polesie region. The differences are related to the peculiarities of ethnocultural traditions and folk beliefs of the original regions. These features can be markers of the ethnocultural identity of local groups of Siberian Ukrainians.

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48

Barabash, Yurii. "Alien—Different—One’s Own. Ethnocultural frontier: conceptual, typological, and situational aspects." Слово і Час, no. 2 (April 1, 2020): 3–32. http://dx.doi.org/10.33608/0236-1477.2020.02.03-32.

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This is the first paper of the three-issue series about the ethnocultural frontier planned by the author. A long time ago, the scholarly discussions on the problems of the frontier, which became quite vivid in the last decades, had overcome the initial relatively local frames of the American ‘thesis of the frontier’ connected with the specific conditions and circumstances of the Wild West epoch. Currently, these discussions cover various fields of humanities and are becoming more relevant at the present stage of the global historical development, as they signal new civilizational traits and specific features of this stage. By this, the author implies globalization and glocalization processes that encompass multiplicity and variability, also unpredictability, oddity, and non-stability of combinations as well as the diversity of ambivalent forms and transitive states emerging on this basis. The paper defines key theoretical and methodological principles forming the intentional (according to R. Carnap) approach to the concept of the frontier; it also suggests a number of typological models of the ethnocultural frontier (frontier literary zones; transitive periods and states in the historicalliterary process, as well as in the language sphere, in creative work, and psychology of an author; comparative collations, etc.). Finally, it analyzes selected literary cases that emerged in geopolitical and ethnocultural zones of Ukraine (namely Austro-Ukrainian and Polish-Ukrainian frontiers) within the framework ‘Alien — Different — One’s own’. The analysis, both diachronic and synchronic, considers contextual factors, i.e. genetic, historical, geopolitical, international, ideological, and sociocultural contexts. In the following two papers of the series, the author intends to deal with the eastern ethno- and linguocultural frontier of Ukraine (Kharkiv, Donbas) and the Ukrainian-Jewish literary frontier.

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49

Matusiak, Agnieszka. "REFLEKSJE O NARRACJI DONBASKIEJ W KULTURZE I LITERATURZE UKRAIŃSKIEJ Z PERSPEKTYWY XXI WIEKU." Rusycystyczne Studia Literaturoznawcze 28 (December 12, 2018): 61–96. http://dx.doi.org/10.31261/rsl.2018.28.04.

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The article is devoted to political, cultural and mental diversity of Donbass from the rest of Ukraine. The author shows the uniqueness of this region as a result of a complex and contradictory history, as well as the effect of permanent social, economic and ethnocultural processes of a colonial and totalitarian character. This is the reason for the hybrid identity of local residents. Later on, more space is devoted to the work of two writers — Ukrainian-speaking Serhiy Zhadan and Ukrainian-Russian-speaking Vladimir Rafeenko.

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Olkhovych-Novosadiuk, M. M. "VERBALIZATION OF THE CONCEPT «JOY» IN THE UKRAINIAN WORLDVIEW:BASED ON THE MATERIAL OF FICTIONAL PROSE." Opera in linguistica ukrainiana, no. 28 (September 28, 2021): 248–55. http://dx.doi.org/10.18524/2414-0627.2021.28.235549.

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JOY is considered to be one of the basic human emotions and key concepts in culture. The study of emotional concepts is complex as it combines psychological, cognitive, linguistic and ethnocultural fields. The study of concepts is valuable because it enables us not only to identify the culturally specific worldview of a certain lingual-cultural community and single out its national and cultural peculiarities, but also understand the word as a lexical unit in the context of culture, cognition, and communication. The article is dedicated to the research of the emotional concept JOY, its structure and means of verbalization in the Ukrainian worldview. The research is a part of a more complex study which is being conducted by applying the method of cognitive definition suggested by Jerzy Bartmiński ‒ a famous Polish linguist and ethnologist. The source of the material for the research ‒ the electronic corpus of texts "Mova Info", in particular its subcorpus – fictional prose of the Ukrainian literature from the second half of the XX century to the beginning of the XXI century (300 examples). The research showed that the concept JOY in the Ukrainian linguaculture has the following meanings: Joy is a positive feeling, emotion, psychological state, mood, character trait, and can denote a person who causes joy. Joy has different qualities such as duration, sincerity, reality, expectation, frequency, order, degree of control, intensity, depth and volume. Joy is expressed through facial expressions, physiological, behavioral and vocal reactions. The common reasons for Ukrainians to feel joy are universal concepts and values (life, freedom), faith in God, psychological state (love, desire), people (family, friends), humor, jokes, home, objects and phenomena of nature, seasons, material goods, money, gifts, food, drinks, news, important events in life (marriage, child birth), having sex, celebrations, meeting people, mental activities (thinking, learning), entertaining, having a rest, going for walks, travelling, adventures, achievements, success, victory, discovery.

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