Abstract
The purpose of this study was to establish a typology of intangible traditions as forms of epistemological knowledge, using the Ukrainian cultural environment as a case study; in addition, a comparative analysis was conducted with corresponding practices in Spain, Italy, and Romania in order to identify structural differences and points of intersection. The methodological framework was based on a comparative analysis of the forms of representation of intangible cultural heritage within national contexts, taking into account legal frameworks, institutional legitimisation, and methods of knowledge transmission. The analysis was conducted on the basis of official documents, elements from the United Nations Educational, Scientific and Cultural Organization (UNESCO) lists, and national legislative sources. As a result, it was revealed that tradition functions as an instrument for the preservation and transmission not only of cultural content, but also of structured knowledge. Four key forms of knowledge transmission were identified: oral-vocal, corporeal-ritual, culinary-domestic, and artisanal-visual. Each demonstrated a specific model of epistemic presence: from emotional memory (in songs and verbal genres) to the practical embodiment of knowledge in material forms (culinary practices, crafts). All four countries possess formalised systems for safeguarding intangible cultural heritage; however, differences were identified in the depth of integration of traditions into national institutions: Spain and Italy exhibited stable normative models, Romania showed targeted support for craftsmanship, while Ukraine was found to be at the stage of institutional transition under conditions of wartime instability. The systematisation of the obtained results made it possible to define tradition as a form of social knowledge performing normative, practical, and identificatory functions. It was demonstrated that intangible heritage requires not only ethnographic or legal approaches but also epistemological reflection as a bearer of knowledge represented in non-verbal, bodily, imagistic, or ritualised forms. The practical significance of the study lies in the development of an approach to analysing intangible heritage as a component of the system of knowledge transmission under conditions of social transformation