Russian-Ukrainian population of the Russian territories bordering with Ukraine: ethnocultural or transition group?

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.

THE SETTLEMENT MOLYUKHIV BUHOR IN THE WORKS OF D. YA. TELEGIN AND ACCORDING TO MODERN DATA

The materials of Molyukhiv Buhor, obtained during excavations in 1955—1956 by V. M. Danylenko, were constantly used by D. Y. Telegin in his scientific works particularly in the monograph «Dnipro-Donetsk Culture. To the History of the Population of the Neolithic Epoch — Early Metal of the South of Eastern Europe» 1968; in the monograph «Seredni Stoh Culture of the Copper Age» in 1973; in the article «Cultural identity and dating of supine Eneolithic burials of the Steppe Dnieper» 1987; in the book «Neolithic Burial Grounds of the Mariupol Type» 1991; in the publication «Settlements of the Dnieper-Donetsk Ethnocultural Community of the Neolithic Era» 1998 (co-authored by O. M. Titova); in the book «Seredni Stoh and Novodanilivka cultures of the Eneolithic of the Azov-Pontic region: an archaeological-anthropological analysis of materials and catalog of sites» 2001 (co-authors A. L. Nechitaylo, I. D. Potekhina, Y. V. Panchenko). The conclusions of the scholar according to the first two monographs became the basis for the recognition of Molyukhiv Buhor as one of the outstanding sites of Ukraine in the Neo-Eneolithic Age. Since 1992 the archeological study of Molyukhiv Buhor has been carried out by the author who has discovered on the settlement the system of «moats» and «pillars», the remains of Neolithic dwellings, residential-economic complex of the late Neolithic age, the ancient burial ground with 6 different graveyards, 44 economic pits of different historical periods, etc. A diverse collection of archaeological materials, the total number of which is more than 103700 finds, is the ceramic complex, flint tools, stone tools, horn and bone products, copper products, and allows to describe fully and comprehensively the material culture of the inhabitants in the Neolithic and Eneolithic periods. Thus, new research allows us to clarify, supplement and expand our understanding of the material culture of the tribes of Dnieper-Donetsk and Seredni Stoh cultures, compare them with the research of D. Ya. Telegin 1960—1970 and note that many conclusions of the scholar of 50 years ago find their confirmation in new studies of Molyukhіv Buhor. Archaeological studies of the settlement are being continued. In recent years, they have focused on the excavation of a large residential and commercial complex in the north of the settlement.

The Concept of “New Life” as a Powerful Psycholinguistic Element in the Inaugural Addresses of the U.S. Presidents

The article deals with the concept of “new life” in the inaugural addresses of the U.S. presidents. A political language, as a reflection of people’s behavior in a certain ethnocultural community, is under the consideration. The investigation of political language caused the special approach to the analysis of lexical units that comprise the semantic group “novelty”. Based on this analysis a group of words that have the common sema “new” was singled out. The means of expressions and stylistic devices that presidents used to express the idea of “new life” were determined. The presidents make people believe in their ability to take new actions and change the situation, lead the nation to new, better life. Adjective “new” is often used by the presidents in context of the necessity to revitalize old values, to renew the nation spiritually. Analysis of inaugural address of American presidents showed that ideas of “new life” run through the entire speech of every president. In this article the role of the idea of “new life” in inaugural addresses of American presidents and means of its conveying has been studied. Model of a “new life” can be rather complex, needs more or less strong argumentation. The very word-combination the “better life” predetermines that this life should be different from the existing one, i.e. new. Thus concept of “new life” plays important role in political discourse. Consequently, our research may be understood not only as belonging to a narrow sphere of analysis of political discourse but to wider branch of science – linguistic political science.

FINNO-UGRIC-TURKIC ETHNOCULTURAL COMMUNITY IN THE FUNERAL RITES OF THE BASHKIRS

The article studies the different stages of formation and development of Bashkir funeral rites in the Ural-Volga region of the Finno-Ugric-Turkic community. The first stage (2000 BC - the first half of the first millennium AD) is characterized by the formation of the Finno-Ugric ethnic base of the population in the region, which maintained ties with neighboring Eastern regions and eventually expanded contacts with southern regions, including the areas of ancient Bashkir tribes. The author discusses examples reflecting the ethnic and cultural ties of Bashkir ancestors to the peoples of Siberia, the similarities of their mythological concepts, such as the ways of passing through cremation, burial ceremonies, ground-based burial and burial mounds, which is supported by the archaeological material. The second stage (early Bulgar, the period of Volga-Bulgaria and the Kazan Khaganate) is considered a Finno-Ugric-Turkic ethnocultural community. In different geographical areas Bashkir, Udmurt and Mari peoples used the same type of burial structures (log, wooden). In the third stage (the second half of the 16 century - beginning of the 20 century) the community of the peoples in question strengthened through the process of Islamization, Turkification, and the shift to a Bashkir ethnic identity of the Finno-Ugric population. In the fourth stage (Soviet and post-Soviet era), the momentum of the previous tendencies continued. The influence of Turkic neighbors reflected in the funeral rites of the "pagans" (orienting the faces of the buried to the East, grave niches). At the same time, Bashkirs maintained pre-Islamic customs, or rejected Sharia norms for practical reasons (grave niches were not built because the soil was too loose). The Soviet period also led to the emergence of a common layer of culture.

Theoretical and Methodological Basics Teaching Ukrainian in a Foreign-Language Environment: Comparative Aspect

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.

Introduction to the Special Issue on National Cultural Autonomy in Diverse Political Communities: Practices, Challenges, and Perspectives

Numerous contemporary examples attest to the continued political salience of ethnic identification. This is the case even in multi-ethnic societies bound together by a strong overarching sense of patriotism, but it is most especially so in contexts where ethnicity has historically functioned as the building block of modern nations (Rudolph 2006). Since today’s world contains many more ethnoculturally defined nations than it does states, a tension persists between the principle of self-determination of peoples and the principle of territorial integrity of existing polities (Dembinska, Máracz, and Tonk 2014). The almost invariable overlapping of different ethno-national populations within the same territorial space renders the nation-state concept inherently problematic as a modality for ethnically based self-determination, for while all nation-state projects dictate cultural uniformity, all must contend with differing degrees of pluralism. Within the nation-state frame, those who do not profess belonging to the dominant ethnocultural community are consigned to the category of “national minority” and thereby deemed an anomaly and a barrier to the creation of a “good political order.”1 In this context, claims by minority national and ethnic communities for recognition of collective rights can be easily construed as a threat to the security of the state and its dominant ethno-national group, leading to situations of tension and—in the worst case—open conflict.

Rebolsky Pogost in the 16th – 18th Centuries. Self-organization of Karelian Peasants and the Ethnocultural Community Building: Interdisciplinary Research Potentsial

The paper is devoted to the integrating role of the peasants self-organization for the ethnocultural community building of Karelians, shows its influence for the formation of Karelian Proper dialect.

Yu.F. Samarin’s Model of the National State: Between Archaic and Modern

Yu. F. Samarin’s works are traditionally viewed through the prism of his affiliation with Slavophilism. His view of the state is opposed to the idea of the complex empire based on unequal interaction of the central power with the elite of national districts. At the same time it was important for Samarin to see the nation not as an ethnocultural community, but as classless community of equal citizens, who were in identical position in the face of the emperor. Samarin’s attitude to religion and nationality had pragmatic character and were understood as means for the creation of the uniform communicative space inside the state. This position for the most part conformed with the framework of the national state basic model, however there still existed one fundamental difference. Samarin considered not an individual, but the rural community that owned the land, to be the basic unit of the national state. As the result the model of national state was viewed as the synthesis of modernistic (classlessness, pragmatism, equality) and archaic (communality) features.