Developing the strategies for conserving and rendering the social experience, and hence the basis of group identity, was unchangeable corner stone for social outlook at all stages of social development. In the meantime, it is acquiring a special significance in recent years, primarily because the globalization substantially undermines the basics of national identity, thereby causing an increase of public attention to the problems of the collective, and above all, ethnocultural identity, the mechanisms of its reproduction and legitimation.These problems are especially topical for modern Ukrainian society, which, on the one hand, is the fruit of a civilizational split and, on the other hand, of the internal and external political elites manipulative policy and low living standards.To preserve its political boundaries, the society requires not only economic stability, but also new, more effective mechanisms and strategies for social consolidation. The latter, as shown by A. Bayburin and P. Conner, can effectively be provided by thoroughly developed or historically formed spectrum of typical behavior programs that regulate all spheres of human life in society, thus forming some socially significant norms. In other words, according to the above-mentioned researchers, it is stereotypical behavior that guarantees a community existence in time as some distinct ethnographic group.Оne of the most prominent examples of stereotyped behavior is ritual practice. Possessing the established set of behavior patterns, it is able to maintain the community’s accomplished image even when its proper values lose their social significance, but continue to exist as a habit. Thus, this work highlights the role of traditional ritual practice in the process of forming the modern Ukrainian identity. In particular, the idea is defended that ritual practice is not only an inseparable element of people’s collective memory, but also the means of forming the group identity, which is perfectly confirmed by Ukrainian family ritual practice’s pecularities.It is revealed that the timeless and expressive character of ceremonial actions has a decisive importance for preserving the group identity and the established social order. Despite of the irrecurring nature, which provides the connection to the past, it always means the beginning and the end at the same time. An illustrative example in this context may be wedding, maternity and economic ceremonies. All of them are permanent and repetitive transitions from one state to another. At the same time, ritual practice gives the sense to the whole spectrum of non-ritual actions, thus defining the future’s perspective.In general, the work considers ritual practice as a specific kind of the social one. It is characterized by the set of formalized and stylized symbolic actions of the community, usually aimed at preserving the established social or by means of forming certain ideas and feelings in a person. In the course of research work, it was emphasized that the formalized, stylized and, most importantly, the repeatable nature of the ritual practice, which manifests itself through commemoration of certain historical events, memorable days or heroes, ensures its clear intention to perpetuate the connection with the past. Thus, it plays an important role in the process of preserving the collective memory. On the other hand, the formation of the community’s value system is taking place, thus contributing to the preservation of its unity.Considering the consolidating significance of the ritual practice in terms of blurring the Ukrainian cultural identity, the studying and popularization of ritual practices seems to be important and promising, which would be accompanied by commemoration of their symbolic part. Such an activity could become a significant factor in the revival of the ethno-cultural identity of the Ukrainians and promote social consolidation
Representations of suppressed indigenous cultural memories: the communities of Sami of Finland and Kurdish of Turkey
