195 Chapter 10. Transformations of New Year Celebration … simultaneously preserves some features of the Soviet Ded Moroz. He can therefore be referred to by using different names even among the members of a single family, especially in Russian-speaking or mixed families depending on the generation of its individual members. This is also the reason why, in some families, the gift giver is welcomed at Christmas on December 24–25, but in some—only on December 31. Since the 1990s in Latvia, gifts have been given on the eve of Christmas instead of New Year’s Eve, although in Orthodox families and families of other denominations, New Year’s Eve continues to be the principal time for gift giving; therefore, the gift giver may come on both of these occasions. Conclusions New political ideology brings about radical change in all spheres of society, including its culture, traditions, and rituals. By reflecting on the changes in social landmarks, this analysis of transformations of New Year celebrations revealed differences in the cultural identity of Armenia and Latvia, both having a shared collective memory but each belonging to a different geo-political space (Latvia—Baltic and European; Armenia—Russian and European). If Christmas is the “beginning” of what is sacral, then New Year can be considered the “beginning” of what is profane and mundane. New Year is one of the major events in Latvia celebrated with pomp and show, while also combining pagan elements, such as the rebirth of the Sun Maiden, Christian Christmas, Soviet heritage, and modern international tendencies. Re-established ancient and national cultural values co-exist with effectively ingrained former Soviet celebration traditions that testify to the hybrid character of the festivity. Contemporary Latvia is more focused on its ancient and European traditions, whereas in Armenia—with Russia having secured almost complete dominance there—the traditions are very similar to those in modern Russia, and thus the Soviet inheritance has been deeper ingrained there. References Alishan, Ghewond (1910) Hin hawadq gam het’ano’sagan gronq Hah’o’c [= Ancient Beliefs or Pagan Religion of Armenians]. Venice, Italy: Surp Ghazar. Abrahamian, Levon, Gajane Shagoyan (2002) “Dinamika prazdnika: struktura, giperstruktura, antistruktura [= Dynamics of the Festival: Structure, Hyperstructure, Anti-structure].” [In:] Jetnograficheskoe obozrenie 2; 37–47.
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