Proceedings of the International scientific and practical conference ―Israel Ukraine Forum of Science and Innovation‖ (April 27-29, 2026) / Publisher website: www.naukainfo.com. – Tel Aviv, Israel, 2026. - 262 p.

223 Thus, cultural adaptation of happiness narratives can be interpreted as a multi- level process that encompasses communicative practices, value transformations, and the redefinition of collective meanings. It reveals the non-universality of happiness as a cultural category and underscores its dependence on specific historical, social, and cultural contexts. The comparative analysis of happiness narratives in global and Ukrainian brand communication reveals a fundamental divergence in the ways happiness is conceptualized, represented, and culturally embedded. This divergence is not merely stylistic or communicative but reflects deeper differences in value systems, socio- historical contexts, and collective experiences. In global brand communication, happiness is predominantly constructed within a hedonic paradigm, where it is associated with emotional comfort, individual success, and personal fulfillment [4, p. 25–30]. Such narratives tend to emphasize positivity, ease, and accessibility, presenting happiness as an attainable and relatively uncomplicated state. The communicative logic of these narratives is oriented toward universalization, aiming to create culturally neutral and globally recognizable representations of well-being. Within this framework, happiness is often reduced to a set of emotionally appealing symbols—joy, pleasure, lightness, and social interaction—detached from complex socio-cultural or existential dimensions [11]. As a result, global happiness narratives tend to function as simplified symbolic models that prioritize affective immediacy over deeper meaning structures. In contrast, Ukrainian brand communication, particularly in the context of war, demonstrates a shift toward a eudaimonic model of happiness, in which well-being is interpreted through the prism of existential experience, collective resilience, and value-based orientation [3, p. 20–25]. Here, happiness is no longer equated with comfort or pleasure but is redefined as a meaningful state rooted in survival, dignity, freedom, and social cohesion. This transformation reflects a broader axiological shift, where the hierarchy of values is restructured under the influence of crisis [7, p. 60–65]. The communicative