Vyshyvanka as a Marker of the National Identity of Ukrainians Abroad
The article is dedicated to a new topic in Ukrainian and foreign historiography, namely, highlighting the significance and place of Ukrainian vyshyvanka in defining the national identity of tens of millions of Ukrainians abroad. On the background of formation and crystallization of the global Ukrain...
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| Дата: | 2023 |
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Iнститут мистецтвознавства, фольклористики та етнології iм. М.Т. Рильського НАН України
2023
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| Назва видання: | Матеріали до української етнології |
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irk-123456789-2091152025-11-14T01:07:58Z Vyshyvanka as a Marker of the National Identity of Ukrainians Abroad Вишиванка як маркер національної ідентичності українців зарубіжжя Rendiuk, T. Трансформація етнічних ідентифікацій: історична ретроспектива та воєнне сьогодення The article is dedicated to a new topic in Ukrainian and foreign historiography, namely, highlighting the significance and place of Ukrainian vyshyvanka in defining the national identity of tens of millions of Ukrainians abroad. On the background of formation and crystallization of the global Ukrainian ethnic space as a result of the mass emigration of Ukrainian residents to 150 foreign countries because of the full-scale phase of the Russian-Ukrainian war with its single Ukrainian linguistic universe, there is logically an increased scientific interest in studying and highlighting the role of Ukrainian vyshyvanka in the formation and preservation of the national identity of Ukrainians abroad, which explains the relevance of submitted study. The special importance of Vyshyvanka as an indicator of the national identity of Ukrainians abroad is investigated both for the classic diaspora and for the modern, new wave of emigrants provoked by the current Russian military aggression against Ukraine. Particular emphasis is placed on the participation of children of Ukrainians abroad in numerous events on the occasion of World Vyshyvanka Day and calendar holidays, such as St. Nicholas, Christmas, Easter, etc. So, Ukrainian history, culture, and holidays of our compatriots abroad cannot be imagined without Ukrainian vyshyvanka. It is concluded on the basis of the analysis of various factual material of Ukrainian and foreign origin, that vyshyvanka is a deep symbol of national identity, a sign of self-expression of our people, its ethnic brand for Ukrainians. Vyshyvanka is a national symbol uniting those who support their Motherland with their hearts and souls, respect the rich traditions of the Ukrainian people, and glorify priceless cultural heritage on the territory of our country and far beyond its borders. It transmits these national values from the older generations of Ukrainians to the young. This phenomenon ensures the continuity of Ukrainianness throughout the world. Статтю присвячено новій темі у вітчизняній та зарубіжній історіографії, а саме – висвітленню ролі та місця української вишиванки у визначенні національної ідентичності десятків мільйонів закордонних українців. На тлі формування й кристалізації глобального українського етнічного простору як результат масової еміграції мешканців України до 150 зарубіжних країн унаслідок повномасштабної фази російсько-української війни з його єдиним українським мовним всесвітом, логічно виникає і підвищений науковий інтерес до вивчення й висвітлення ролі української вишиванки у формуванні та збереженні національної ідентичності українців зарубіжжя, чим пояснюється актуальність пропонованого дослідження. Досліджено особливу роль вишиванки як індикатора національної ідентичності закордонних українців – як для класичної діаспори, так і для сучасної, нової, хвилі емігрантів, спровокованої нинішньою російською військовою агресією проти України. Окремий наголос робиться на участі дітей закордонних українців у проведенні численних заходів, а саме: Всесвітнього дня вишиванки, Дня святого Миколая, Різдва, Великодня тощо. Отже, українську історію, культуру та свята наших співвітчизників за кордоном неможливо уявити без української вишиванки. На основі аналізу різноманітного фактологічного матеріалу українського та зарубіжного походження зроблено висновок про те, що вишиванка для українців – глибинний символ національної ідентичності, ознака самовираження нашого народу, його етнічний бренд. Вишиванка – це національний символ, що об’єднує тих, хто серцем і душею вболіває за свою Батьківщину, поважає багаті традиції українського народу, прославляє безцінні культурні надбання на теренах нашої країни та далеко за її межами. Вона передає ці національні цінності від старших поколінь українців до молодих, чим забезпечується континуїтет українства в усьому світі. 2023 Article Vyshyvanka as a Marker of the National Identity of Ukrainians Abroad / T. Rendiuk // Матеріали до української етнології: Зб. наук. пр. — К.: ІМФЕ ім. М.Т. Рильського НАН України, 2023. — Вип. 22(25). — С. 17–27. — Бібліогр.: 21 назв. — англ. 2313-8505 https://nasplib.isofts.kiev.ua/handle/123456789/209115 391:746.3](100=161.2):7.035.1 https://doi.org/10.15407/mue2023.22.017 en Матеріали до української етнології application/pdf Iнститут мистецтвознавства, фольклористики та етнології iм. М.Т. Рильського НАН України |
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Digital Library of Periodicals of National Academy of Sciences of Ukraine |
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DSpace DC |
| language |
English |
| topic |
Трансформація етнічних ідентифікацій: історична ретроспектива та воєнне сьогодення Трансформація етнічних ідентифікацій: історична ретроспектива та воєнне сьогодення |
| spellingShingle |
Трансформація етнічних ідентифікацій: історична ретроспектива та воєнне сьогодення Трансформація етнічних ідентифікацій: історична ретроспектива та воєнне сьогодення Rendiuk, T. Vyshyvanka as a Marker of the National Identity of Ukrainians Abroad Матеріали до української етнології |
| description |
The article is dedicated to a new topic in Ukrainian and foreign historiography, namely, highlighting the significance and place of Ukrainian vyshyvanka in defining the national identity of tens of millions of Ukrainians abroad. On the background of formation and crystallization of the global Ukrainian ethnic space as a result of the mass emigration of Ukrainian residents to 150 foreign countries because of the full-scale phase of the Russian-Ukrainian war with its single Ukrainian linguistic universe, there is logically an increased scientific interest in studying and highlighting the role of Ukrainian vyshyvanka in the formation and preservation of the national identity of Ukrainians abroad, which explains the relevance of submitted study. The special importance of Vyshyvanka as an indicator of the national identity of Ukrainians abroad is investigated both for the classic diaspora and for the modern, new wave of emigrants provoked by the current Russian military aggression against Ukraine. Particular emphasis is placed on the participation of children of Ukrainians abroad in numerous events on the occasion of World Vyshyvanka Day and calendar holidays, such as St. Nicholas, Christmas, Easter, etc. So, Ukrainian history, culture, and holidays of our compatriots abroad cannot be imagined without Ukrainian vyshyvanka. It is concluded on the basis of the analysis of various factual material of Ukrainian and foreign origin, that vyshyvanka is a deep symbol of national identity, a sign of self-expression of our people, its ethnic brand for Ukrainians. Vyshyvanka is a national symbol uniting those who support their Motherland with their hearts and souls, respect the rich traditions of the Ukrainian people, and glorify priceless cultural heritage on the territory of our country and far beyond its borders. It transmits these national values from the older generations of Ukrainians to the young. This phenomenon ensures the continuity of Ukrainianness throughout the world. |
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Rendiuk, T. |
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Rendiuk, T. |
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Rendiuk, T. |
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Vyshyvanka as a Marker of the National Identity of Ukrainians Abroad |
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Vyshyvanka as a Marker of the National Identity of Ukrainians Abroad |
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Vyshyvanka as a Marker of the National Identity of Ukrainians Abroad |
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Vyshyvanka as a Marker of the National Identity of Ukrainians Abroad |
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Vyshyvanka as a Marker of the National Identity of Ukrainians Abroad |
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vyshyvanka as a marker of the national identity of ukrainians abroad |
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Iнститут мистецтвознавства, фольклористики та етнології iм. М.Т. Рильського НАН України |
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2023 |
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Трансформація етнічних ідентифікацій: історична ретроспектива та воєнне сьогодення |
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Vyshyvanka as a Marker of the National Identity of Ukrainians Abroad / T. Rendiuk // Матеріали до української етнології: Зб. наук. пр. — К.: ІМФЕ ім. М.Т. Рильського НАН України, 2023. — Вип. 22(25). — С. 17–27. — Бібліогр.: 21 назв. — англ. |
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Матеріали до української етнології |
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AT rendiukt vyshyvankaasamarkerofthenationalidentityofukrainiansabroad AT rendiukt višivankaâkmarkernacíonalʹnoíídentičnostíukraíncívzarubížžâ |
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2025-11-14T02:16:19Z |
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17
УДК 391:746.3](100=161.2):7.035.1
DOI https://doi.org/10.15407/mue2023.22.017
V YSHY VANK A AS A MAR K ER OF THE NATIONAL IDENTITY
OF UK R AINIANS ABROAD
Анотація / Abstract
Статтю присвячено новій темі у вітчизняній та зарубіжній історіографії, а саме – висвітленню
ролі та місця української вишиванки у визначенні національної ідентичності десятків мільйонів
закордонних українців. На тлі формування й кристалізації глобального українського етнічного
простору як результат масової еміграції мешканців України до 150 зарубіжних країн унаслідок
повномасштабної фази російсько-української війни з його єдиним українським мовним всесвітом,
логічно виникає і підвищений науковий інтерес до вивчення й висвітлення ролі української ви-
шиванки у формуванні та збереженні національної ідентичності українців зарубіжжя, чим по-
яснюється актуальність пропонованого дослідження.
Досліджена особлива роль вишиванки як індикатора національної ідентичності закордонних
українців – як для класичної діаспори, так і для сучасної, нової, хвилі емігрантів, спровокованої
нинішньою російською військовою агресією проти України. Окремий наголос робиться на участі
дітей закордонних українців у проведенні численних заходів, а саме: Всесвітнього дня вишиван-
ки, Дня святого Миколая, Різдва, Великодня тощо. Отже, українську історію, культуру та свята
наших співвітчизників за кордоном неможливо уявити без української вишиванки.
На основі аналізу різноманітного фактологічного матеріалу українського та зарубіжного похо-
дження зроблено висновок про те, що вишиванка для українців – глибинний символ національ-
ної ідентичності, ознака самовираження нашого народу, його етнічний бренд. Вишиванка – це
національний символ, що об’єднує тих, хто серцем і душею вболіває за свою Батьківщину, по-
важає багаті традиції українського народу, прославляє безцінні культурні надбання на теренах
нашої країни та далеко за її межами. Вона передає ці національні цінності від старших поколінь
українців до молодих, чим забезпечується континуїтет українства в усьому світі.
Ключові слова: вишиванка, народна вишивка, українці зарубіжжя, символ, оберіг, дитяче
вбрання, дитячий одяг, традиційний костюм, дитяча субкультура.
The article is dedicated to a new topic in Ukrainian and foreign historiography, namely, highlighting
the significance and place of Ukrainian vyshyvanka in defining the national identity of tens of millions
Бібліографічний опис:
Рендюк, Т. (2023) Вишиванка як маркер національної ідентичності українців зарубіжжя.
Матеріали до української етнології, 22 (25), 17–27.
Rendiuk, T. (2023) Vyshyvanka as a Marker of the National Identity of Ukrainians Abroad.
Materials to Ukrainian Ethnology, 22 (25), 17–27.
РЕНДЮК ТЕОФІЛ
доктор історичних наук, провідний науковий співробітник відділу «Український етнологіч-
ний центр» Інституту мистецтвознавства, фольклористики та етнології ім. М. Т. Рильського
НАН України (Київ, Україна).
ORCID ID: https://orcid.org/0009-0000-1361-0316
RENDIUK TEOFIL
a Doctor of History, a chief research fellow at the Ukrainian Ethnological Centre Department of
M. Rylskyi Institute of Art Studies, Folkloristics and Ethnology of the National Academy of Sciences
of Ukraine (Kyiv, Ukraine).
ORCID ID: https://orcid.org/0009-0000-1361-0316
© Видавництво ІМФЕ ім. М. Т. Рильського НАН України, 2023. Опубліковано на умовах відкритого доступу за
ліцензією CC BY-NC-ND (https://creativecommons.org/licenses/by-nc-nd/4.0/)
18
of Ukrainians abroad. On the background of formation and crystallization of the global Ukrainian
ethnic space as a result of the mass emigration of Ukrainian residents to 150 foreign countries because
of the full-scale phase of the Russian-Ukrainian war with its single Ukrainian linguistic universe,
there is logically an increased scientific interest in studying and highlighting the role of Ukrainian
vyshyvanka in the formation and preservation of the national identity of Ukrainians abroad, which
explains the relevance of submitted study.
The special importance of vyshyvanka as an indicator of the national identity of Ukrainians
abroad is investigated both for the classic diaspora and for the modern, new, wave of emigrants
provoked by the current Russian military aggression against Ukraine. Particular emphasis is placed
on the participation of children of Ukrainians abroad in numerous events on the occasion of World
Vyshyvanka Day and calendar holidays, such as St. Nicholas, Christmas, Easter, etc. So, Ukrainian
history, culture and holidays of our compatriots abroad cannot be imagined without Ukrainian
vyshyvanka.
It is concluded on the base of the analysis of various factual material of Ukrainian and foreign
origin, that vyshyvanka is a deep symbol of national identity, a sign of self-expression of our people,
its ethnic brand for Ukrainians. Vyshyvanka is a national symbol uniting those who support their
Motherland with their hearts and souls, respect rich traditions of the Ukrainian people and glorify
priceless cultural heritage on the territory of our country and far beyond its borders. It transmits these
national values from the older generations of Ukrainians to the young. This phenomenon ensures the
continuity of Ukrainianness throughout the world.
Keywords: vyshyvanka, folk embroidery, Ukrainians abroad, symbol, amulet, baby clothes,
children’s clothing, traditional costume, children’s subculture.
The national identity as a model of the
collective consciousness of the Ukrainian
people comprises a unique system of
specific symbols in its social space. Among
them, a special place is occupied by the
Ukrainian vyshyvanka (embroidered
shirt) as a powerful indicator of national
identity. However, a distinctive feature
of the Ukrainian social and mental space
is that it covers not only the geographical
boundaries of Ukrainian state, but also the
extremely wide area of ethnic Ukrainians
around the world. This implies a special
role for embroidered clothing in preserving
and further consolidating the national
consciousness of the multimillion Ukrainians
abroad as well as in strengthening the ties
of Ukrainians abroad with their historical
Homeland.
The formation of a global Ukrainian
ethnic space because of large-scale forced
emigration processes provoked by Russia’s
aggression against Ukraine becomes an
unprecedented phenomenon in the context of
the current Russian-Ukrainian war. In this
context we have introduced a new definition
into scientific circulation for the first time. It
is called ”the fifth wave of mass emigration
from Ukraine as a direct consequence of
Putin’s Russia full-scale war of aggression
against peaceful, sovereign and independent
Ukraine, started on February 24, 2022”.
Today, as never before, it is becoming clear
that the massive, forced exodus of millions
of Ukrainians from the territory of Ukraine
since the beginning of the current great
war has, for the first time in the history
of the Ukrainian ethnic group, balanced
the population inside the country and the
number of ethnic Ukrainians outside it –
approximately 30 million people on both sides
of the state border. As a result, phenomena
unique in the history of the Ukrainian
people are occurring, such as interference,
complementarity, interpenetration, addendum
and mutual enrichment of its domestic
and foreign components. The accelerated
overcoming of the previous linguistic,
cultural and mental differences between
the classical diaspora and the current
residents of Ukraine are considered as
their results. The verifiable fact that the
Ukrainian language is acquiring obvious
signs of a global, world language, spoken
not only by representatives of different
generations of Ukrainian immigrants who
currently officially reside in more than
150 countries, but also by a growing number
of foreign diplomats, politicians, journalists,
businessmen, writers, cultural figures,
and military personnel, is an important
indicator of this space. Undoubtedly, there
is a logical increase of scientific interest
in studying and highlighting the role of
Ukrainian vyshyvanka in the formation
and preservation of the national identity of
Ukrainians abroad on the background of
the formation and crystallization of a single
19
global Ukrainian ethnic space. It explains
the relevance of this study.
The insufficient presence of this
important topic in the works of Ukrainian
and foreign scientists is an additional
argument in this regard. A significant
contribution to the study of this issue is
made by T. Kara-Vasylieva [5], a Doctor
of Art Studies, Corresponding Member of
the Academy of Arts of Ukraine, a chief
research fellow at M. Rylskyi Institute of
Art Studies, Folkloristics and Ethnology
of the National Academy of Sciences of
Ukraine (hereinafter – IASFE). Her work
in organizing exhibitions of folk art in
Ukraine and abroad is particularly valuable.
However, most of her works, especially the
fundamental monograph Decorative Arts of
Ukraine of the Twentieth Century. In Search
of a “Great Style”, published in 2005, covers
various aspects of artistic life in Ukraine,
such as changes in trends and styles, the
mutual influence of folk and professional
arts, the creation of new ideas – from the
avant-garde at the beginning of the century
to the search for style by contemporary
artists, and also describes the peculiarities
of the search for new forms of folk art and
artistic crafts in the 1930s–1950s, etc [10].
It is pleasant to note that the events held
abroad with the use of Ukrainian vyshyvanka
are closely followed and described in their
own research by the representatives of a
new generation of scientists at M. Rylskyi
IASFE of the National Academy of Sciences
of Ukraine. Maryna Oliynyk, a research
fellow of Ukrainian Ethnological Center
Department, should be mentioned among
them. She distinguishes an identification
factor that relates to the conscious use of
nationally labeled clothing, most often an
embroidered shirt [14, p. 87, 181, 204], in her
monograph on the development of Ukrainian
dress in the city. The scientist has also taken
an active part in educational and awareness-
raising campaigns to popularize scientific
knowledge about Ukrainian vyshyvanka
abroad during the forced evacuation because
of war [2; 4].
The published work of the IASFE,
submitting the realities of culture and life
of Ukrainians abroad, is a valuable source
for the topic under study. The solid corpus
of ethnographic records also contains
reflections on the Ukrainian embroidered
shirt [5, p. 7, 66, 149].
In our opinion, Kh. Nahorniak has made
a successful first attempt to analyse the
works of Ukrainian scholars, ethnographers
and amateurs who have studied folk costume
outside Ukraine and made a significant
contribution to Ukrainian ethnography
abroad, in the article History of the Study
of Ukrainian Costume on the Pages of
Ukrainian Foreign Published Works, edited
in the 17th–18th issues of the Bulletin of
the Ciscarpathian University. Art Studies
in 2009–2010. The authoress is emphasizing
reasonably: «The analysis of the degree of
research on the topic gives us the right to
assert that there is still no generalizing work
in Ukrainian Art Studies that would present
diaspora studies in chronological order» [13,
pp. 59–63].
A thematic informative section on
Ukrainian embroidery patterns exhibited at
the Ukrainian Women’s Union of Canada
Museum, published in the Ukrainian Voice
Calendar in 1953 [3, p. 120–123] is among
the first materials devoted to the recording
and study of vyshyvanka abroad. In the
following decades, up to the beginning
of the twenty-first century, Canadian
ethnographers have researched thoroughly
and published several important works on
various aspects of Ukrainian embroidery
and embroidery in general.
Concerning the study of children’s
embroidery patterns in Canada, two
publications are worthy of note. The first
is K. Antonovych’s book Ukrainian Folk
Clothes, published in 1964 in English in
Winnipeg. It has been reviewed later by
Our Life artistic and journalistic magazine
of the Ukrainian Women’s Union of
America: ”The description of the folk
costume of Poltava region, published by
the Ukrainian Women’s Organization of
Canada ten years ago, has now appeared
for the second time in a widespread edition.
The authoress has added a description of
children’s costumes, prepared by her for
the press... This is a famous textbook
for directors and organizers of choirs
and dance groups and all those who
care about stylish folk costumes” 1. The
second one is I. Zelska’s study Ukrainian
Embroidery... [7], edited in 1981. It
contains a separate part called Children’s
Clothing (pp. 61–63), which supplements
successfully the previous sections, such as
Ukrainian Embroidery (pp. 9–13); Colors
20
of Ukrainian Embroidery (pp. 13–15);
Shirts for Women and Girls (pp. 39–49);
Shirts for Men and Boys (pp. 49–55), etc.
As for the published works of the other
countries, a special place is occupied by
the album by M. Shandro, a Ukrainian
researcher from Romania who has started
the first in that country detailed study of
the folk art of the Hutsulshchyna in the
interwar period. At that time, she was
directly familiarized with the customs and
life of the Hutsuls. Since then, she has
nurtured a deep and heartfelt sympathy for
them and has been fascinated by the material
and spiritual culture of the Verkhovyna
people. The unique ethnographic materials
about the everyday life of the Bukovyna
Hutsuls that she has recorded in the 1930s –
early 1940s are combined in a separate
thematic collection of folk embroidery (over
1500 samples). Afterwards she has decided
to prepare an album with patterns for
publication so that the beautiful embroidery
samples would not be lost. She has chosen
the most typical geometric patterns, drawn
them in color, placed them on separate
tables, written an explanatory text, and
on January 11, 1982, submitted the album
to the Ukrainian branch of the Criterion
Publishing House in Bucharest. However, it
is impossible to publish it during the reign of
Ceauşescu’s totalitarian regime in Romania,
when the Ukrainian ethnic group in that
country is viewed by the authorities as an
enemy element. Therefore, it is published
only in 2005 with the assistance of the
Embassy of Ukraine in Romania and the
Bukrek Ukrainian Publishing House from
Chernivtsi [20].
The author’s own field materials collected
during his almost thirty years of work in
the diplomatic service of Ukraine, where
he has been responsible for cooperation
with the diaspora, information on the
official websites of Ukrainian embassies in
foreign countries and societies, associations
and church communities of Ukrainian
commonalties abroad, as well as relevant
thematic publications of periodicals
published by organizations of Ukrainians
abroad, are worthy of attention and serve as
an important basis for studying this issue.
Outlining the role and place of
vyshyvanka in the consolidation of national
identity, we believe it is appropriate to
express the following basic considerations.
Firstly, it should be noted that
vyshyvanka in all its diversity and at
all times has been perceived and is still
visualized today as a noticeable indicator of
its wearers’ belonging to the unified world
of Ukrainians. The unity and diversity of
the individual and collective historical
experience of ethnic Ukrainians, including
those living abroad are encoded in it. The
understanding of the vyshyvanka importance
as a marker of national identity is primarily
linked to its unanimous interpretation as an
ancient cultural heritage of the traditional
Ukrainian family. Embroidered shirts have
been decorated with patterns on the sleeves,
collars, and hem so that the pattern touched
the body. In ancient times, people believed
that evil could come to them through
these places where the clothes ceased to
cover the body. Thus, vyshyvanka is the
traditional clothing of Ukrainians, their
ancient attribute, which has long had not
only a practical purpose but also a sacred
meaning, being a constant amulet for all our
predecessors and continuing this special role
for the current and future generations. After
all, many symbols of strength, prosperity
and beauty are encoded in ancient clothing.
Secondly, in the context of the ten-year
Russian-Ukrainian war, the Ukrainian
vyshyvanka acquires another significant
meaning: it becomes a political symbol
of Ukraine’s invincibility, the unity of
Ukrainian people, the freedom-loving
Ukrainian spirit, and the faith of Ukrainians
in Victory in their fair fight for freedom and
independence. On May 21, 2015, the Give
a Vyshyvanka to a Defender campaign has
been launched aimed at raising a morale and
fighting spirit of Ukrainian soldiers in the
ATO zone. Vyshyvanky have been delivered
to the front line with the help of volunteers.
They should serve as amulets. The fact that
Ukrainians from 50 countries have joined
the campaign is a testament to the scale of
the event and its international dimension.
This is an incredibly powerful energy of
unity. This is the path that Ukraine is
following today – the path of establishing
a united Ukrainian nation that has realized
itself and is ready to fight the occupier for
its identity and independence.
Thirdly, vysyvanka becomes a symbol of
free people and freedom, Ukrainian defiance
with the beginning of the full-scale phase of
the great war on February 24, 2022. It is
21
also considered as a modern cultural weapon
against the Russian occupiers that unites
Ukrainians from Ukraine and abroad.
In particular, Vyshyvanka Day becomes
another occasion to declare that Ukrainians
are free people of an independent state,
fighting desperately against an insidious
invader. During the war, vyshyvanka has
acquired an even deeper symbolism, which
testifies to the continuation of Ukrainian
culture in the face of the destruction of
cultural heritage. Refugees take vyshyvanky
with them abroad as a talisman. Thus, the
unprovoked Russian-Ukrainian war has
accelerated significantly such phenomena
as the completion of the process of
crystallization of the all-Ukrainian national
idea, strengthening the sense of unity,
increasing the level of pride of the state,
faith in the Victory and optimism in the
vision of the country’s future.
Fourthly, at this stage, when the classical
Ukrainian diaspora is rapidly merging with
the representatives of the current fifth wave of
mass emigration from Ukraine, vyshyvanka
for all Ukrainians abroad is becoming a lever
for establishing the peculiarity of Ukrainian
culture in the world, a kind of business
card of the historical homeland, a marker
of a deep connection with the Ukrainian
state and an indicator of solidarity with all
Ukrainians abroad.
Fifthly, in today’s difficult conditions
for Ukraine, vyshyvanka, when worn by
queens, leaders of leading countries and
businessmen on different continents, has
become an effective mechanism for creating a
powerful movement of global solidarity with
the Ukrainian people, shaping the positive
image of our country abroad and rapidly
increasing its authority on the international
arena.
Thus, vyshyvanka for Ukrainians is a
deep symbol of national identity, a sign of
self-expression of our people, their ethnic
brand, and it encodes sacred symbols that
preserve their history and modern culture.
Ukrainian history, culture, and life cannot
be imagined without Ukrainian vyshyvanka.
The purpose of this study is to identify
the role and place of vyshyvanka in the
coordinate system of factors of manifestation
of the national identity of Ukrainians abroad,
regardless of whether they represent the
classical diaspora or the modern, new wave of
emigrants provoked by the current Russian
aggression against Ukraine. Particular
emphasis is placed on the participation of
children of Ukrainians abroad in numerous
events, namely: World Vyshyvanka Day,
St. Nicholas Day, Christmas, Easter, etc.
Ethnographers and historians have not
been able to determine the exact time when
embroidered clothing starts to be made in
Ukraine. Embroidery is used to decorate the
clothes of the Sarmatians, who have lived on
the territory of modern Ukraine for a long
time. Embroidery is especially appreciated in
Kyivan Rus. It has been used to decorate the
vestments of priests and the church dйcor of
those times. It is at that time that the first
embroidery schools have appeared, founded
by Yaroslav the Wise’s sister Anna-Yanka.
The woman is an organizer of a school in
St. Andrew’s Monastery where the girls have
embroidered with gold and silver [9, p. 5].
In particular, in churches and monasteries,
the girls have been taught to work with silk
threads, to embroider with gold and silver
on brocade and velvet, and to decorate
items with pearls and precious stones. The
16th – 17th centuries are considered to be
the period of Ukrainian Renaissance, which
is the greatest flourishing of embroidery.
In the 18th – 19th centuries an artistic
embroidery workshops are situated in almost
all landowners and monasteries of Ukraine.
Their products are not only used for their
own needs but also sold partially. From the
second half of the 19th century the art of
embroidery has gone gradually beyond the
limits of home crafts and sometimes takes
on the form of a handicraft. An embroidered
shirt has been a characteristic feature of
every Ukrainian region and even every
locality, and therefore it is easy to distinguish
Poltava region embroidery from Podillia,
Hutsulian from Polissian, Bukovynian
from Slobozhanshchyna, etc. In Ukraine
embroidery is practiced in all regions. Each
oblast, even individual villages have their
own unique embroidery techniques. Girls
are taught to embroider from a very young
age. Even men have practiced this craft in
some regions. All these facts testify to the
centuries-long history and wide geography of
Ukrainian vyshyvanky. In the 19th century
Ivan Franko, known as the classic of
Ukrainian literature, has started to combine
embroidery with contemporary European
costumes, setting such a fashion among
his circle. And in the early 20th century,
22
when the Ukrainian nation starts to fight
for its political rights and independence,
vysyvanka is used as patriotic and cult
clothing, a symbol of Ukrainian identity.
In addition, vyshyvanka can also influence
the life options of certain foreign figures of
non-Ukrainian ethnic origin. A convincing
example of this is the unique life path of
Vasyl Vyshyvanyi, a representative of the
Austrian monarchial family, a politician and
writer who has become a Ukrainian patriot,
colonel of the Army of the Ukrainian People’s
Republic and an active participant in the
events of the Ukrainian Revolution of 1917–
1921. Wilhelm von Habsburg is descended
from an imperial family – he has been a third
cousin nephew of the then time Emperor
of Austria-Hungary Franz Joseph I. Once
the young man has travelled to the Hutsul
region by train and stayed for several days
with a wealthy Hutsul, D. Donyk-Shekeryk.
This is the beginning of his acquaintance
with Ukrainian culture. After learning the
Ukrainian language without difficulty, he
has become interested in Ukrainian history
and literature, reading M. Hrushevskyi’s
History of Ukraine, works by T. Shevchenko,
Yu. Fedkovych, H. Hotkevych, I. Franko
and V. Stefanyk. The young Wilhelm
von Habsburg, like other members of the
imperial family, has become a member of
the Austrian parliament. He has met and
collaborated with authoritative Ukrainian
figures there, such as Ye. Petrushevych,
K. Levytskyi and M. Vasylko. During
World War I, Wilhelm von Habsburg has
served as an officer in the Austrian army.
One of his subordinate Ukrainians, coming
from Zolochiv county of Lviv region, has
presented him an embroidered shirt [15].
The Archduke has started to wear it often.
Vyshyvanka has inspired an unexpected
phenomenon: soon he has become known
under the pseudonym Vasyl Vyshyvanyi
among Ukrainian patriots. In the spring
and until the fall of 1918, Vasyl Vyshyvanyi
has been in various regions of Ukraine. He
has commanded a military group of the
Austrian army, included into the Legion
of Ukrainian Sich Riflemen. However, the
unsuccessful political and military situation
that developed in November 1919 in the
struggle of the Ukrainian People’s Republic
against the Bolsheviks and in relations
with the White Guards and Poles has
forced not only Vyshivanyi but also Yevhen
Petrushevych, along with some members of
the government of the Western Ukrainian
People’s Republic and military commanders,
to leave Ukraine on November 21, 1919, and
apply to the Romanian side for temporary
political asylum. Under these circumstances,
the UPR diplomatic mission in Bucharest,
where Ye. Petrushevych and V. Vyshivanyi
have arrived, accompanied by 61 officers
and ex-members of the WUPR government,
participate actively in the settlement of the
status of Ukrainian political and military
refugees [18, f. 20; 14, f. 35, 159], providing
them all with organized emigration through
the then Czechoslovakia and Hungary to
Vienna. V. Vyshyvanyi has established ties
with the Ukrainian political emigration
there and even tried his hand at fiction.
But on August 26, 1947, he is kidnapped
by the Soviet SMERSH intelligence officers
at the central station in Vienna and sent for
interrogation to Lukianivska prison in Kyiv,
accused of contacts with the Organization
of Ukrainian Nationalists. He has died in
prison on August 18, 1948. He is rehabilitated
posthumously only on January 16, 1989 [1].
Unfortunately, the life of one of the brightest
foreign supporters of Ukrainian culture has
finished so tragically. A bronze memorial
plaque to Archduke Wilhelm von Habsburg
has been installed in Vienna in 2000 at the
entrance to the Ukrainian Greek Catholic
Church of the Holy Great Martyr Barbara,
and in 2021 his bust is installed in Kyiv. The
monument is placed in Vasyl Vyshyvanyi
Park at 39 Illienko Street, and every Kyivan
or guest of the capital can contemplate it and
appreciate properly the role of this famous
personality, whose Ukrainian vyshyvanka
has reoriented radically his life in favour
of Ukraine, demonstrating true Ukrainian
patriotism.
Ukrainians have experienced many
fateful events and trials over the next
century of history. A special place among
them belongs to four waves of mass
emigration from Ukraine. The first wave
of labor emigration is originated in the
last quarter of the 19th century and lasted
until the outbreak of World War I in 1914.
The next, military-political wave, has
covered the twenty-year period between the
two world wars in the 20th century. The
political-military wave has started at the
end of World War II and lasted until the
collapse of the Soviet Union in 1991. The
23
so-called labour migration wave has started
in the 1990s. In this context, it should be
emphasized that its scientific study is at an
early stage, since the process of organizing
this diaspora community in chronological
terms is a relatively ”young” phenomenon
and its structuring is just beginning. Thus,
before the large-scale Russian invasion of
Ukraine on February 24, 2022, four waves
of mass emigration have been documented
historically. A unifying characteristic for
all of them consists in the fact that the
vast majority of emigrants from Ukraine
have packed a few holy items in their
departure suitcases: a Bible, a vyshyvanka,
an embroidered towel and family amulets.
Wherever Ukrainians are scattered by fate,
they do not forget their roots. Representatives
of the current, fifth wave of emigration
say that when they pack their suitcase,
they always put a Ukrainian vyshyvanka
in it, because it is a great treasure. Thus,
the vyshyvanka has emigrated with our
compatriots leaving their homeland more
than a hundred years ago and those who are
forced to continue emigrating today because
of Russia’s attack on Ukraine. The unique
phenomenon of transporting embroidery
can be seen clearly in the example of the
first Ukrainian immigrants to Canada,
started in the 1890s. They have brought
the features of their historical localities,
primarily from western Ukraine, reflected
in embroidered patterns of clothing, towels,
etc. across the ocean. The first settlers
have come to Canada, as a rule, wearing
the usual woolen skirts, apron, shirts and
headscarves decorated with embroidery, for
example, habitual for women. Men have
worn homespun clothes, long shirts, etc. An
important indicator is that the brought folk
clothes, especially festive ones, has remained
an urgent necessity for the emigrants
for a long time, as the embroidered shirt
becomes an obligatory part of their life, in
particular during matchmaking, weddings,
christenings, burials, etc. Thus, at the
initial stage of Ukrainians’ stay abroad,
in the absence of opportunities to establish
quickly the production of folk costumes, the
value of the embroidered clothes they have
brought with them increases significantly.
It has contributed essentially to the fact
that wearing them, especially on holidays,
becomes prestigious. Over time Ukrainian
vyshyvanka has acquired the status of a
required attribute for participation in dance
circles and folk dance schools, which made
it possible to bring it to the public eye,
not only among the national community of
compatriots, but also for the local population
and immigrants from other countries. That
is why today, Ukrainian vyshyvanka and
embroidery in general continue to be popular
in the Canadian immigrant community.
They are presented periodically at numerous
exhibitions held during festivals, various
community events, travelling exhibitions,
national holidays, etc. It is noteworthy that
over time, Ukrainian embroidery in Canada
has achieved such a high level of appreciation
that it becomes the subject of scientific
research, as it is mentioned above. The work
of M. Keivan, published in 1977, about the
clothing of the first Ukrainian settlers in
Canada, is an additional confirmation of
this fact [11, pp. 13–15].
During the Soviet era, especially during
the years of so-called ”developed socialism”
(1970–1980), virtually banned embroidered
shirts have become a symbol of faith, first
for Ukrainians in exile in camps, and later
for dissidents and Ukrainians in general,
passing on the idea of independence from
generation to generation until 1991. A new
period of vyshyvanka distribution has
started in Ukraine with independence
gaining, in the country free from previous
Soviet restrictions. It is noteworthy that
in recent years, Ukrainian vyshyvanka
and embroidered items have become more
popular than various fashion brands. This
trend has not only swept across Ukraine,
but also reaches far beyond its borders.
Ukrainian and foreign celebrities, global
fashion houses (Valentino, D&G, etc.) have
made their choice in favour of Ukrainian
ethnic clothing, and the popularity and
relevance of embroidery has been confirmed
by the authoritative American Vogue
fashion magazine. It has named Ukrainian
embroidery as one of the top trends. Thus,
various modifications of the traditional
classic Ukrainian outfit have been created,
and in the stores of foreign countries one
can see embroidered dresses, jackets, suits,
shorts, etc. Ukrainian embroidery has
flooded confidently the world market and
it becomes very popular in the fashion
industry. Even world stars have fallen in
love with Ukrainian clothes. Johnny Depp,
Milla Jovovich, Uma Thurman, Halle Berry,
24
Kate Moss, Anne Hathaway, Lana Del Rey,
Mike Tyson, Adele, Reese Witherspoon,
Nicole Kidman, Sandra Bullock, Jackie
Chan, Dita Von Teese, and others have been
noticed wearing embroidery.
Every year, on the third Thursday of
May, Ukraine celebrates a unique national
holiday – Vyshyvanka Day. It is original
and not connected with any state or religious
holiday. It is on this day that millions of
Ukrainians take out their national costume,
the vyshyvanka, and wear it to work,
university, or school. And the Born in
Vyshyvanka campaign inspired by this large-
scale event has already become a tradition
that is honored both in Ukraine and abroad.
It is customary to give embroidered shirts to
newborn Ukrainians, and they are dressed
in folk costumes during baptism in church
and registration at Ukrainian consular
offices abroad. Children are given an
embroidered shirt at birth to protect them
from evil fate symbolically. For example,
on Vyshyvanka Day, on May 18, 2023, the
Embassy of Ukraine in Canada has initiated
the Born in Vyshyvanka campaign, during
which children registered at the consular
posts of Ukraine in Ottawa, Toronto, and
Edmonton receive their first vyshyvanka.
The project is implemented in cooperation
with the Congress of Ukrainians in Canada,
Vyshyvanka Association and Meest Canada.
Vyshyvanky are presented to children when
their Ukrainian citizenship is registered by
birth in Canada as a part of the initiative.
Ukrainian consulates have handed over the
vyshyvanky to parents when they receive a
certificate of registration of their child as a
Ukrainian citizen. It should be emphasized
that the Born in Vyshyvanka initiative is
not a one-time event, it is ongoing, and
its participants have the opportunity to
join a special loyalty program from Meest
Canada campaign [16].
The World Vyshyvanka Day is celebrated
annually on the same day. This is an
international holiday that aims at preserving
the ancient folk traditions of creating and
wearing ethnic embroidered Ukrainian
clothing. On this day, Ukrainians all
over the world are united in one idea and
demonstrate that they have their own self-
identification and national code. This day
reminds them of their national and civic
position, cultural awareness and spiritual
consciousness. The holiday is preceded by
the World Vyshyvanka Day campaign,
initiated in 2006 by L. Voroniuk, a student
of the Faculty of History, Political Science
and International Relations at Yurii
Fedkovych Chernivtsi National University.
She is prompted to do so by her friend
I. Zhytariuk, who has come to class wearing
a vyshyvanka. L. Voroniuk has suggested
that her classmates and other students
choose one day and wear embroidered shirts
together. At first, a small group of students
and a few teachers have done so. The
holiday has become an all-Ukrainian event,
and the Ukrainian diaspora, as well as
representatives of other nations who support
Ukraine, start to join in. Since then, every
year on this day the whole Ukraine and
every corner of the planet where Ukrainians
live turns into a unique phenomenon and
fantastic beauty. The idea of Vyshyvanka
Day is to preserve Ukrainian values and
popularize them. The holiday does not
involve other obligatory activities than
wearing a vyshyvanka. Every conscious
Ukrainian has an opportunity to perform
a very simple act – to put a vyshyvanka on
and go to work or school in it. At the same
time, such an action has a deep context, as
it is an expression of one’s national and civic
position, cultural awareness, and spiritual
consciousness.
World Vyshyvanka Day is an
international holiday aimed at preserving
the ancient folk traditions of creating and
wearing ethnic embroidered Ukrainian
clothing. In 2018 a contest is announced for
the best family photo in vyshyvanky as a
part of the holiday. There are the summing
up of the all-Ukrainian photo contest My
Family in Vyshyvanka and the simultaneous
performance of the national anthem
by students in vyshyvanky throughout
Ukraine among the most interesting events.
The holiday has been taken up by eight
countries, including such leading foreign
countries as the USA, Canada, Germany,
and France [16].
World Vyshyvanka Day is an event that
unites Ukrainians around the world. By
wearing vyshyvanka, they demonstrate their
nationality, connection to Ukraine, and most
importantly, the events are always attended
by children dressed in vyshyvanky. They
adopt the latest traditions. Consequently,
communities of Ukrainians abroad support
actively and promote initiatives to popularize
25
Ukrainian traditional dress among children,
and cooperate actively with local authorities
and businesses. Vyshyvanka and other
elements of traditional dress appear on young
Ukrainians abroad primarily as a desire
of their parents to strengthen the child’s
understanding of Ukrainian self-identity,
memory of their origins, and reflection of
the aesthetics and identity of Ukrainian
culture. Over the past three decades, which
coincide with the period of Ukraine’s
independence, vyshyvanka has become an
indispensable attribute of all celebrations in
Ukrainian Sunday schools abroad, whether
on Ukrainian holidays or national holidays
in the country where the children are, or
on school events, theater performances,
meetings with delegations from Ukraine,
etc. This is an important indicator of the
Ukrainian children’s subculture. Children
also wear vyshyvanky to celebrate religious
holidays, especially Christmas. When
appropriate events are organized, children in
traditional Ukrainian costumes sing carols
and organize a Christmas nativity scene.
The unification of Ukrainian communities
in Ukrainian Christian churches abroad also
contributes to this.
Over time, the celebration of Vyshyvanka
Day at the international level has taken on
other, more diverse forms. For example, to
confirm visually his position on supporting
Ukraine in its war with Russia, Facebook
founder Mark Zuckerberg, whose family has
immigrants from Ukraine, has announced
in 2017 that he would impose sanctions
on his own initiative against Russia for
its aggression against the Ukrainian state.
He has expressed his position wearing a
vyshyvanka: «<...> I consider Ukraine as my
second homeland. Therefore, I cannot watch
calmly how Russia behaves in Crimea and
Donbas» [12, p. 7–8]. And on May 23, 2019,
the Ukrainian V. Kozubskyi has climbed
the highest mountain on the Earth, Mount
Everest. He has put on a vyshyvanka made
by his aunt from the village of Buriakivka,
Zalishchyky district, Ternopil region. The
ornament of the vyshyvanka has repeated
the family ornament of the shirt worn by
Vitalii’s grandfather. V. Kozubskyi has
already visited the tops of four mountains –
Kilimanjaro (5895 m), Aconcagua (6962 m),
Elbrus (5642 m) and the highest mountain –
Jomolungma (8848.43 m) in this shirt [6].
It is worth emphasizing the extremely
positive role of our compatriots as wearers
of Ukrainian vyshyvanka in creating
the appropriate image of Ukraine in the
world. In our opinion, there are serious
reasons for a positive attitude toward
externaly displaced persons. Ukrainians
have brought with them and are teaching
willing foreign citizens to sew embroidered
shirts, crosses-amulets, scarves-amulets
and trident-amulets, which they send to
the front along with humanitarian aid.
Traditionally, such amulets are made at the
beginning of the new month, on Tuesdays
and Thursdays, when they are believed to
be filled with magical power, according to
the generators of these beautiful traditions.
This noble movement is increasingly gaining
popularity abroad. For example, on the
Day of Ukrainian Vyshyvanka (the day
when the whole world, relatively speaking,
wears embroidered shirts) in 2023 there
are many times more vyshyvankas than in
previous years. Besides Ukrainians, more
and more foreigners abroad have been
wearing vyshyvankas for a long time now
as a sign of solidarity with Ukraine, which
defends not only its independence but
also European values. A striking example
in this regard is the noble gesture made
by the Queen of Spain and the Prime
Minister of Canada, who wear Ukrainian
embroidered shirts periodically. Here is
another example: with the assistance of
the Ukrainian community in South Africa,
on Vyshyvanka Day 2020, the announcers
of the country’s central television channel
have worn vyshyvanky. It has become a
business card, an invitation and a call to
the South African viewer to learn more
about Ukraine and visit it.
Thus, national dress has demonstrated its
ability to strengthen relations and improve
socio-cultural cooperation between nations
once again. Vyshyvanky are also used
increasingly in everyday life, especially in
families where Ukrainians are living abroad.
Thus, vyshyvanka is not just a piece of
clothing; for many people, it is a talisman,
a national symbol that unites those who care
about their homeland with all their hearts
and souls, respect the rich traditions of the
Ukrainian people, and glorify the priceless
cultural heritage in our country and far
beyond its borders.
26
Джерела та література
1. [Б. а.] Василь Вишиваний (Вільгельм фон Габсбург) – австрійський ерцгерцог, що боровся за
Україну. Interactive Ukrainian Vienna. URL : https://iuv.guide/persons/vasyl-vyshyvanyy-vilhelm-fon-
habsburh-avstriyskyy-ertshertsoh-shcho-borovsia-za-ukrainu/ (дата звернення 20.09.2023).
2. Вахніна Л., Олійник М. Всесвітній день вишиванки в Будапешті. URL : https://www.etnolog.org.
ua/index.php?option=com_content&task=view&id=2299&Itemid=470 (дата звернення 20.09.2023).
3. Взори українських вишиванок в Музею Союзу. Калєндар Українського Голосу 1953 / Українська
видавнича спілка в Канаді. Вінніпег : Тризуб, 1953. Річник 36. С. 120–123.
4. Вишиванка – краса, що захищає ідентичність. URL : https://www.nas.gov.ua/UA/Messages/
Pages/View.aspx?MessageID=9104 (дата звернення 20.09.2023).
5. Етнографічний образ українців зарубіжжя. Корпус експедиційних фольклорно-етнографічних
матеріалів. Ч. 1. Культура життєзабезпечення та традиційні соціонормативні практики / [голов. ред.
Г. Скрипник] ; НАН України ; ІМФЕ ім. М. Т. Рильського. Київ, 2019. 676 с.
6. Жуган В. На Еверест у вишиванці: історія українця. ВВС News Україна. 20.07.2019. URL : https://
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