Oděv jako způsob vyjádření identity: příklad kyjovského kroje v aglomeraci města Brna

The purpose of the article is to consider traditional ethnoculture, which acts as a marker of national identity in the conditions of a crooked state of societies. The research methodology is based on systemic and value approaches, as well as on the application of an analytical method, synthetic, culturological, which will allow a comprehensive consideration of the specified issues and obtain the corresponding research results. The scientific novelty lies in the theoretical understanding and updating of the issues of forming the mechanism of tradition within the ethnic culture of society and the identification of their essential characteristics, which serve as determinants of identity (attunement) to a certain culture, especially in the conditions of a crooked state of society, caused by both internal and external factors. Conclusions. As a result of the research, it was found that traditional ethnoculture is not only an important historical phenomenon, but also a tool for adapting society to crisis challenges. It serves as the core of the cultural system, which preserves the uniqueness of the people, interacting with other levels of culture, enriching them with its symbols, traditions and values. Traditional ethnoculture is an important resource that helps societies overcome crises, preserve their uniqueness and integrate into the world cultural space, acting not only as a marker of national and cultural identity, but also forms the spiritual basis for further development.

The present investigation is dedicated to the problem of expressing national identity of Canadians by means of prosody — one of the brightest identifies of national speaker’s belonging in oral speech. Social and personal prosodic variation of Canadians’ English speech is in the focus of the investigation. Appeal to Canadian prosodic system can be explained by inadequate study of this variant of English and its prosodic features which can serve as markers of national identity of a speakers. The concept national identity is multiaspectual by its structure and is considered as multilevel system which includes ethnic, cultural, religions belonging as well as historical community of the territory. Language plays the leading role, it units members of the community into nation and provides it with those linguistic features, which consolidate the members, of one community and differentiates from the others. Investigation of prosodic characteristic of Canadian variant of English speakers of Alberta province in the present paper is conducted with the aim of revealing and describing a set of melodic and frequency characteristics, which can serve as markers of Canadians national identity. Canada is a county which language system has a bilingual character, its language is under the influence of British and American variants of English, considerable variation of language forms is connected with a great flow of immigrants to the country. All these factors resulted in the formation of Canadian English, which has its own individual prosodic system. Revealed in the process of complex auditory and computer analysis melodic and frequency characteristic allow to state the existence of definite features of Canadian prosodic system which can be markers of national identity. They are — high-pitched level of frequency tonetic realizations and frequent use of Rising, Rising Falling and Level terminal tones in speech.

Background. The article is dedicated to 1225 names of streets, alleys and squares in Ukraine, renamed during April – August 2022 as a result of the process of de-russification. Urbanonyms were changed not to neutral ones, but, on the contrary, in the new names Ukrainian national values were emphasized, as well as the belonging of communities to the Ukrainian cultural space, demonstrating the difference between Ukrainian and Russian identity.Сontribution to the research field. These findings may help us to understand the impact that the last political events in Ukraine as well as the war have made on the national identity of Ukrainians, especially in the linguistic approach. The analysis of urbanonyms according to the markers of national identity showed the main trends in the change of modern urbanonymicon.Purpose. The comprehensive analysis of the renaming in Ukrainian urbanonymicon because of the process of de-russification in the cultural space of Ukraine and in the aspect of affirmation of national identity in names.Methods. The research methodology is based on the general scientific methods and on the linguistic methods, especially descriptive and comparative (to compare the urbanonyms before and after the renaming).Results. The research consists of two parts. First, we analyzed 1225 former names of the streets and identified six groups of these names. Then, we analyzed the renamed urbanonyms and focused on 8 groups of them, which appeal to certain markers of the Ukrainian national identity: 1. Common beliefs – 263 names of streets (21,47 %); 2. Common territory, or homeland – 247 (20,16 %); 3. Common actions (decisions, achievements) – 242 (19,76 %); 4. Common myths and historical memories – 229 (18,7 %); 5. Common language – 90 (7,35 %); 6. Common culture – 70 (5,71 %); 7. Common economy – 47 (3,84 %); 8. Common religion – 37 (3 %).Discussion. By comparing new names with markers of national identity, we can assert that during the hot phase of the war, when there is a threat to the existence of the country, Ukrainians come to the fore for common worldview orientations, which allow to unite, common actions and decisions, which are aimed at obtaining certain results, deep understanding of the concepts homeland, our territory, awareness of the importance of preserving historical memory for the formation of the successful Ukrainian society today and to pass it on to the next generations, so that our language and our culture are always relevant.

The article characterizes the concepts of «national solidarity» and «national identity», highlights education as a space for the formation of national identity and solidarity, proves that embroidery is a marker of national identity; reveals the peculiarities of implementing national-patriotic education in modern Ukrainian primary schools; identifies markers of national identity and solidarity. The author's goal is to analyze the role of the vyshyvanka as a marker of national identity and solidarity in the educational space, reveal its potential in fostering patriotism and self-awareness among students, and outline practical ways to introduce traditional symbols into the modern educational process in primary schools. Analyzing the modern education system in Ukraine, the author emphasizes that education traditionally performs not only an educational but also an important upbringing function. The formation of national identity and solidarity is one of the priorities of state educational policy, as enshrined in the Concept of the New Ukrainian School, the Strategy for National-Patriotic Education, and several educational programs. One of the effective tools in this process is the use of elements of intangible cultural heritage, in particular, embroidery. In fact, the article considers the vyshyvanka as a cultural symbol and marker of national identity and solidarity in the context of the modern educational process. The author analyzes its potential in shaping patriotic values, national identity, and solidarity among younger schoolchildren. It has been established that the vyshyvanka is a visual code of Ukrainian national identity, combining historical memory, spirituality, and regional identity. Its ornaments and colors not only decorate clothing but also reflect the values, beliefs, and collective experience of the people, passed down from generation to generation. In modern society, the embroidered shirt performs not only an aesthetic but also an identification function – as a symbol of belonging to Ukrainian culture and supporting its continuity. Examples of the integration of embroidered shirt symbolism into the content of teaching and education in primary schools in Ukraine are given. The article substantiates the feasibility of a systematic approach to the use of national symbols in education as a means of developing a well-rounded personality. The article contains prospects for further study of the topic of forming national identity and solidarity in the educational process of modern primary schools.

This study explored public awareness and donning practices of traditional and religious dresses among Indonesian Muslim. The relevant literature was reviewed first, and in-depth interviews and survey were followed to achieve the purpose of the study. Sarung and Kain Panjang are the most representative unisex traditional clothing of Indonesia. Traditional male dresses include Kemeja Batik, Beskap, Peci(Kopiah) and Blangkon. Traditional female dresses include Kebaya, Baju Kurung, Baju Bodo, Kemben, Rok Batik and Slendang. Baju Koko, Sarung and Peci(Kopiah) are the most well-known Muslim male dress items. Muslim female dresses are more diverse than men`s. For traditional and religious dresses, which were identified from literature study, public awareness and donning practices were examined with survey data. Indonesian people consider Kebaya, Sarung, and Batik as the most important traditional dresses which convey national identity. Peci(Kopiah), Baju koko, and Jilbab(Kerudung) are highly mentioned as the representatives of Muslim dresses. Indonesian Muslims report that they own these representative dresses commonly. Peci and Sarung are included both in religious and traditional dresses, demonstrating that the two items are the representative crossovers of their religion and the tradition of the country. For both traditional and Muslim dresses, Indonesian people think that aesthetics and traditional values are more relevant than practical value. Lastly, it is found that traditional dresses are parts of the daily wear of Indonesian people from the fact that they wear traditional dresses more than once a week.

Contemporary gastronomic studies acknowledge the importance of local cuisine as a fundamental component of a destination's attributes, qualifying its status as a tourist attraction. However, this status in Botswana is presently underdeveloped, despite the huge untapped potential presented by the local Setswana cuisine as an option for tourism diversification. Using the cultural capital theory, this study assessed two main symbolisms of food consumption in tourism: the acceptance of local cuisine (hence tourism potential) and its role as a marker of national identity. An expert opinion survey incorporating the views of a typical case purposive sample of 63 food and beverage managers, tourism administrators, and academics in Gaborone was used to assess these two forms of symbolisms. From a list of 28 cuisine types compiled through literature review, experts highly regarded seswaa (pound boiled beef), both in terms of tourism potential and as a marker of national identity. A fourgrid tourism potential national identity matrix developed from this study also identified 12 cuisine types that could receive high priority in the development of cuisine tourism in Botswana. However, despite this recognition, there is limited culinary infrastructure and cultural capital that could be used to transform or create a culinary staging that could move this potential into touristic value. Therefore, the study recommends increased appreciation of traditional cuisine as tourism resources, through the creation of appropriate touristic add-ons and continued research in identifying the specific attributes of such cuisine that could be used as unique selling points.

Dominated by ethnic Serbs, Republika Srpska has become the symbol for Serb national and religious identity. This chapter focuses on the use of the Cyrillic script in Republika Srpska , as opposed to Latin. The central question it intends to answer is 'Why was the Cyrillic script used as a marker of Serb national identity in Bosnia-Herzegovina, even though religion is often cited as fundamental to the divisions that marked the violent fall of Yugoslavia?' The chapter also talks about the choices made (in terms of 'national identity-markers') by the Serb secular political elite. Language ensured that the secular political elite maintained a monopoly over the articulation of Serb national identity in Bosnia-Herzegovina. The chapter discusses the process of nation-building through the notions of the 'ancient', 'unique' and 'opposed', all seen as legitimizing to the definition of a particular nation. Keywords:Bosnia-Herzegovina; Cyrillic script; Latin; nation-building process; Republika Srpska ; Serb national identity; Serb secular political elite; Yugoslavia

The article discusses the legacies of external domination and totalitarianism upon nation building in post‐Soviet Ukraine. Nation building in Ukraine is placed within a historical context showing how many of the features which are found in contemporary Ukraine existed during earlier periods in other countries. The article argues against the view that language should be perceived as the key ‐ if the only ‐ marker of national identity in Ukraine. Instead, it explores other elements of national identity in Ukraine to show how nation building is developing. Russian‐speaking Ukrainians, therefore, should not be regarded as ‘disloyal’ to Ukrainian independence and are not supporters of pro‐Russian separatism, a view often held within the academic community.

Traditional dress is a common phenomenon across much of Western Europe, often originating in elaborate practices for rural religious events. Yet despite its fundamentally local nature, traditional dress in various European regions developed along a similar trajectory, sometimes being transformed into political symbols and regional promotion for tourism, and always revealing the complexity of rural society in terms of religious divisions, class inequality and tension between the desires to protect tradition and embrace modernity. To better understand how traditional dress evolved in France and Germany from the 19th to 21st centuries, this book takes Alsace as its case study and in doing so illuminates broad experiences of modernity across rural Europe and answers overarching questions about regionalism and nationalism. Specifically, Sara Hume unpacks why Alsatian dress was adopted as a symbol of loyalty to France despite being closer in style to German dress practices. She explores the impact of political and geographical tensions on the appearance and function of traditional clothing, for example in Alsace’s situation at the border between France and Germany and in its transformation from disputed territory into capital of a united Europe. Logically progressing chapters reveal how modernity did not drive out tradition in rural communities but rather led to processes of adaption, preservation and re-evaluation. Through a rich variety of primary sources including costumes, illustrations, political cartoons, legal documents and oral histories, Regional Dress sheds light on the little known and rarely documented experiences of rural Europeans. Its material culture approach to the study of regionalism is essential to students of traditional and folk dress history, European history and design history.

From Waste to Superbrand: The Uneasy Relationship between Vegemite and Its Origins

The article analyzes the concept of national identity in Russian linguoculture on the material of small prose humorous genres of oral and written speech - jokes. The genre features of the joke is reproducibility, anonymity, typism of the characters, as well as a special structure. Anecdotes were chosen by empirical material in the aspect of their ability in a hyperbolized form to postulate markers of national identity (stereotypes, representations, features of a national character, significant symbols). An inductive study using methods of discourse analysis and linguocultural interpretation made it possible to distinguish the following markers of national identity with an array of empirical material: an indication of some features of a Russian national character, both positive and negative, the contrast “I am vs. Another”, bright stereotypes of behavior, attitude to the native language in all its manifestations. A wide range of methods of forming irony in jokes of data of thematic areas has been identified and described. The conclusion is made that the texts of the selected genre are actual material for studying national identity in its statics and dynamics. In conclusion, the linguistic cultural potential of jokes, “pirozhok” / “poroshok” and demotivators/memes in the aspect of reflection of national identity is compared.

The article examines the problem of forming a constructive national identity in Bashkortostan by referring to numerous reviews in regional media, mass media, as well as responses from ordinary visitors – residents and guests of the city – about the event in the capital of the republic in the summer of 2025. It is shown that the reviews of visitors to the international festival «Na Rakhat» actualize the main markers of national identity associated with the cultural code, a healthy lifestyle as the basis of the vitality of the ethnic group, pride in Bashkiria as a center of health and tourism, patriotism. The bathhouse in the culture of the Turkic peoples occupies an important place in their lives. Belief in its effectiveness among the population is growing. In our opinion, this is due to the interest of the population in a healthy lifestyle through a traditionally established culture in which a prominent role belongs to the bathhouse, herbal medicine, and spiritual practices. The analysis of the empirical material illustrates the emergence of a similar feeling of continuity of the traditions of the bathhouse culture among most festival visitors, the improvement of the bathhouse as an ethnically significant element of the Turkic traditional life taking into account the needs of a modern person, the revival of the idea of a harmonious combination of folk and scientific medicine. The intermediate results of the study can form the basis for an ethnosociological study on this problem.

Languages are among the most powerful symbols of national identity. Both historically and in the recent past, the feeling of common belonging that sustains nationalism has often been enhanced by a common language, which has, therefore, frequently been used as a means of identifying the community in question. Together with anthems, flags, oath-swearing ceremonies, and the vast array of symbols and historical myths that sustain national identity, languages are often the marker that communities utilize to differentiate insiders from outsiders (Edelman 1977). This is particularly the case where the nation and the language community largely coincide. However, in Italy, I will argue, language is a relatively weak indicator of national identity, despite the substantial coincidence of linguistic, national, and state boundaries. In order to explain this seeming anomaly, I will review the emergence of the Italian language, showing how the difficult gestation and late development of the standard language reduced its relevance as a marker of national identity. Only in recent times, with the advent of mass literacy and mass-media consumption, has a standard language become prevalent, while for substantial minorities mutually incomprehensible dialects are still the language of choice.

Using an extended constructivist position and the case study of Pukhtuns in Swat, Pakistan, this study outlines the interplay between violent conflict (between Muslim Militants and Pakistani state military) and National identity and its markers. The conflict is peculiar; (1) because of the use of Islam by Muslim militants which is an identity marker for Pakistani national identity and Pukhtun ethnic identity, (2) the case of Swat, an ex-princely state integrated only in 1969 in Pakistan with a history of religious violent mobilizations. Further, as Pakistani state has been facing problems with the process of national integration of its multiple ethnicities, the case of national identity becomes significant to be explored The study argues that the impacts of conflict and violence on national identity are complex and multi-dimensional. National identity is neither lost nor reaffirmed, yet as a result of the violent conflict. The article explores the impacts of violent conflict for religion (Islam), State institutions (military), discourses (of pride, sacrifice, and complains) and national symbols (holidays) as markers of National Identity in Pakistan through a fieldwork in Swat from November 2016 to May 2017 and later in November 2021.

Using data from the British and Scottish Social Attitudes surveys 2006, this article examines the willingness of people living and born in England and Scotland to accept or reject claims to national identity made by those living in but not born in the appropriate territory. It compares the way claims employing key markers, notably birthplace, accent, parentage and ‘race’ are received in the two countries. It is a significant finding that the results for the two countries do not differ greatly. National identity, thinking of oneself as ‘exclusively national’, is the critical criterion explaining the extent to which respondents reject claims, while there is a modest educational effect if the respondent does not have a university degree. National identity is not to be equated with citizenship but involves cultural markers of birth, ancestry and accent as well as residence. Understanding how people identify and use markers of national identity is not as straightforward as politicians in particular believe and imply.