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A notable factor in the development of modern Y-DNA genealogy is the popularization activity conducted by Prof. A. Klyosov (USA, Russia), primarily in relation to his concept of “scholarly patriotism”, considered by the scientist not only as a means of objective knowledge of the Russian people’s past but also as an instrument of ideological influence, in particular, an important tool for counteracting modern Normanism and Russophobia. It is characteristic of A. Klyosov’s approach to present one of his leading ideological positions as the “Ukrainian question”, which is mainly interpreted in view of the concept of the “Russian world”, from the standpoints of the outright Ukrainophobia and imperialist chauvinism. Among the most notable “ideological markers” of the modern DNA genealogy in “Klyosov’s version” is the active promotion of the concepts of the “Russian plain” and the “Ancient Rus people” as elements for creating the contemporary “national myth” of modern Russia in terms of historical research. Also, there is a “fundamental conclusion” asserted in the modern DNA genealogy that the Russians, Belarusians, and Ukrainians possess common origin, i.e. a new version of the well-known idea of a “common cradle” of three fraternal peoples, pushed back for several thousand years. However, in both cases we are talking about ideologically conditioned concepts, equipped with the tools of excessive terminological liberalism and a certain substitution of concepts aimed at misleading the unprepared reader. The introduction of incorrect, biased, ideologically conditioned interpretations of the objective DNA genealogical data into scientific circulation might be considered the greatest information threat in the field of historical disciplines in the general context of using “hybrid” information technologies. The situation is complicated by the fact that the Ukrainian humanities are hardly represented by any experts in DNA genealogy, while this area is actively developed by the e

The article analyzes military totemic cults, the veneration of the wolf in the aristocratic classes of Scythian and Sarmatian ethnic groups. The work also discusses similar traditions of ancient European peoples who bordered on Scythia and Sarmatia, in particular, totem customs of Eastern Celts and Getae-Dacians. It is determined that in Indo-European ethnic groups, the cult of the beast-predator had formed the military outlook of the ruling aristocracy from ancient times. Central and Eastern Europe in the pre-Scythian period already observed the existence of militaristic totemism. In the 7th–3rd centuries BC, during the Scythian era, totemic military cults became widespread. This is evidenced by the proper names of the Scythian militant associations (Saki-Humovargs, Daoi-Wolves), references of ancient authors, archaeological findings of sacred military insignia (military flags), and the widespread use of the “beast-style” with an aggressive predator. In the 3rd c. BC – 2nd c. AD, Sarmatia witnessed even a greater dissemination of the military totemism. At that time, the cult of the wolf became particularly important. Ritual objects, depictions of wolf-like animals on the hilts and handguards of Sarmatian swords (acinaceses), and individual names of Sarmatian subethne (Urgi-wolves) are all striking examples of the totemic military cult of the wolf warrior as an ancestor of the Sarmatian peoples. The same totemic traditions of the neighboring European peoples – the Dacians and the Eastern Celts – should be considered separately. The Dacians had a pronounced military custom of worshipping the wolf, and the Celts had similar traditions, including the totemic wild boar cult. Nevertheless, influence of the Scythian, and later, Sarmatian military traditions, which could have had a significant impact on all neighboring ethnic groups, is noted as the dominant one.

The article analyzes the tradition of “beast warriors”, specific military ritual associations, in the army of Kyivan Rus during the campaigns of the Kyivan Prince, Sviatoslav I the Brave in the 960s–970s AD. The article states that in the 10th century, the peoples of Northern and Central Europe had factions of “wolf warriors”, which stood out as a specific type of infantry and were involved in the most important combats. Legends about werewolves in the Slavic epics and descriptions of berserkers in the Scandinavian sources are analyzed. The intrusion of Normans into the territory of Kyivan Rus, and their participation in the Russo-Khazar and Russo-Byzantine wars of 964–972 is studied. The interactions between Slavic and Scandinavian military traditions, which are reflected in the archaeological findings of the ancient warriors’ equipment, are considered. Thus, scabbards of swords with specific images of birds (falcons) and predatory animals, as well as ritual rhyton horns form an example of the interaction of military totem cults and customs between the Slavic and Scandinavian traditions in the 10th century. The “beast-warrior” customs of Kyivan Rus troops’ combat style and the actions of separate assault detachments during the Balkan War of 971 (972) AD, mentioned in the Byzantine chronicles, are described in detail. The “beast-warrior” customs of Rus’ units and the actions of “wolf warrior” detachments in Prince Sviatoslav’s army were based on the totem fighting customs of the Slavic and Scandinavian tribes, as well as their mutual influence due to the involvement of Norman military contingents into the Rus’ army during the Great Wars of the 960s and 970s.

Taking into account the latest works on the historiosophy and methodology of humanities, the article clarifies the objective need, motives, essence, features, and consequences of the sociocultural change in Ukrainian studies. It is interpreted as a certain break in the methodology, reorientation of scientific research strategies; shifting emphasis on the research of the prioritized role of the man, culture, and spirituality in social development; changing the optics of scientific knowledge and updating its methods based on civilization theory of J. Herder, O. Danylevskyi, H. Mirabeau, A. Toynbee, S. Huntington, O. Spengler, K. Jaspers, etc., synergetics and interdisciplinarity. Sociocultural interpretation of the historical process is regarded as an alternative to Marxist monism and the party-class approach towards culture. The emphasis is laid on the cultural traditions of Ukrainian as an integrative system of knowledge about Ukraine and Ukrainians, introduced in the works by V. Antonoyych, M. Hrushevsky, M. Kostomarov, P. Kulish, V. Lypynskyi, I. Lysiak-Rudnytskyi, I. Ohiienko, I. Franko, D. Chyzhevskyi, S. Shlemkevych, and others; shows the value of its powerful cognitive potential for further study of history, content, and ideological bases of culture and education, overcoming and prevention of the negative consequences caused by social communization and postmodern mass culture.The article reveals the interaction of sociocultural turn with the civilizational paradigm and the anthropologism of Ukrainian studies as prerequisites for affirmation of human-centrism and further integration into the global scientific and informational space. At the epicenter of the newest Ukrainian studies by V. Andrushchenko, L. Huberskyi, V. Horskyi, P. Kononenko, V. Krysachenko, M. Popovych, O. Rafalskyi, V. Sheik, M. Yurii, and others is a Ukrainian as the highest value and the immediate carrier of national and civilizational identities of the society, as well as an algorithm of in

In the process of disintegration of the Soviet Union and development of the independent Ukrainian State (1985–2019), the Ukrainian Orthodoxy underwent radical changes, which influenced the ethnocultural development of the Ukrainian society. Accession of Kyiv Metropolia by Moscow was abolished and its previous status restored. The Unification Council established the Local Orthodox Church, which was later granted tomos of Autocephaly by the Ecumenical Patriarchate. The topical tasks of the Church consist in its recognition by other Orthodox churches and its engagement in the unification process of Orthodox parishes of the Moscow Patriarchate. The intensity of further differentiation depends largely on the new government of Ukraine. For modern Ukrainian society, the main ethnocultural consequences of changes in the religious situation are as follows: 1) the appearance of Ukrainian national religious organizations; 2) the full-fledged functioning of the Ukrainian language in the religious life; 3) the revival of rituals and traditions associated with the religious life that were banned in the USSR or forgotten; 4) formation of the Ukrainian Autocephalous Orthodox Church on the basis of Kyiv Metropolia and its acquisition of the highest canonical status in Ukraine. Changes that took place in the religious sphere contributed to the reverse Ukrainization of the Ukrainian ethnos after the long process of Russification, as well as to the political and ethnocultural consolidation of the Ukrainian nation. The impact of these changes on the modern ethnocultural development of the Ukrainian society, which took place from the mid-1980s till today, should be considered positive and corresponding to the national interests of Ukraine. These shifts in the religious situation contribute to the process of overcoming consequences of the religious, political, economic, and ethnocultural domination of Moscow in Ukraine.

The article deals with the impact of linguistic factor on the establishment of national identity in contemporary Ukraine. It analyzes the specificity of building linguistic space; usage of Ukrainian as the state language in the spheres of education, mass media, etc.

The author of the article tries to carry out reconstruction using the archaeological and anthropological materials of cultural and historical origins of the first Finno-Ugrians and Indo-Europeans in the Late Stone Age Europe. This entails the Baltic roots of the Finno-Ugric family of peoples as well as the common Meso-Neolithic foundation of the most ancient Indo-European cultures in Ukraine (Mariupol, Serednii Stih) and Central Europe (Funnel Beaker and Globular Amphora cultures) of the 4th–3rd millennia BC.

The author examines the social, educational, religious activities of the blessed G. Lakota in this article. The basic milestones biography of the bishop are highlight. Established that H. Lakota paid the considerable attention to educational activities, education of clergy and youth and often has participated in the retreat, encouraged priests to spiritual exercises. The author emphasizes that the speeches and sermons of Blessed G. Lakota inspired hope for a better future and was imbued with the patriotic ideas. D. Lakota tried to convey to people the idea of the necessity of the faith and the morals in the life of each person and people in general by his word. The bishop has spoken against careless execution perform pastoral duty, emphasized on the primacy of the soul and the morals and the importance of the Catholic Action. The main purpose of the blessed G. Lakota was the formation of a new generation of the clergy, which have contributed to the revival of the national life of the Ukrainians on the principles of the Christian morality.

The author has researched the coverage of ethnic cultural phenomena in Historical Atlas of Ukrainian Statehood published in Lviv in 2013 by the Research and Production Company Maps and Atlases. The Atlas was published in the Ukrainian language and positioned as a popular scientific edition. The information found in the Atlas on ethnic cultural phenomena, which took place on the terrain of the Ukrainian part of Europe, was systematized, described, and generalized.

The article examines the state of religiosity, the capability of the people to realize their religious needs, expression of feelings and emotions of the religious people in the conditions of functioning of the Soviet system. During the period of 1950-1960 the anti-religious propaganda was significantly enhanced in the USSR due to the fact that a new type of person - the Soviet person was being created in the country. The Soviet people had to believe in communism, the basis of which was the Marxist - Leninist theory and that is why there could be no other religion in the country. This article investigates the system of measures that was carried out by the Soviet officials in the western regions of the USSR and was aimed at restricting of the religiosity of the population. Regional officials interfered in the church services, fired people from work for their religious beliefs, destroyed and plundered religious property. The author investigated the massive attack on the clergy as a method of struggle against the religion. The influence of the priests on the shaping of the everyday religious consciousness of the population has been studied simultaneously. The public reaction to the anti-religious policy of the Soviet government has also been analyzed in the article. Religious people openly expressed dissatisfaction against such policy of the Soviet government and appealed to the influential people with the letters and petitions, organized protests and rallies, defended the church and religious property. The author made a conclusion that despite the systematic intervention of Soviet system in the religious life of the population of the western regions of the USSR, the religious consciousness of the people remained at a high level.

Operating in soviet time collectively contractual practice in the conditions of party control and oderzhavlennya of professional organizations did not give the last possibility to execute the function of social defence of population. The elements of this practice passed to the postradyanskikh trade unions which besides were yet and deprived rights for initiation of bill. At the same time, will notice that collective agreements remain one of major documents which regulate the relations of employer and workers. Collective agreements carry complex character, as their constituents is a question of terms of labour, and payment of labour, and mode of labour, but other The basic social constituent of labour relations is concentrated exactly in this documents. Having regard to marked higher, it is possible to draw conclusion, that the state, concentrating all plenitude of legislature, did impossible the direct participating of trade unions in forming and adjusting collectively contractual relations, the same not transforming status of soviet trade union, and only creating the new forms of control above trade unions.

The article is devoted to investigation of Greek-Catholic Church as Ukrainian national church: it presents the short history of Church and shows its role in the social life of Galicia. Also, the article characterizes the estate of Greek-Catholic Church in 1920-1930-ies, describes its size, and proves the fact that the Church in XX century had a real foundation for carrying out its own activity concerning ecological security in the region.

In the article the circle of the questions related to the social process control in the industrial districts ofUkrainein the period of national-democrat revolution 1917-1920 is considered. The subjects of regulative activity are definite, facilities of achievement of administrative tasks are analysed, problems arising up in the process of organization of social management are characterized.

In the article it is made an analysis of the main directions of international co-operation of the internal affairs of Ukraine with law enforcement authorities of foreign countries regarding the regulatory and institutional security and public order during the European football championship EURO-2012

In article it is considered separate questions of activity of the Ministry of Internal Affairs of Ukraine concerning development of the international cooperation with law-enforcement structures of other countries, the governmental and non-governmental organizations in sphere of counteraction to human trade. It is analyzed legal base formation, development of forms and methods of activity of special divisions of the Ministry of Internal Affairs of Ukraine in struggle against this kind of transnational criminality, it is made the conclusions concerning necessity of the using complex, present oriented actions of counteraction to this kind of criminality.