Despite the war, fatigue, and shifts in the religious landscape, Easter in Ukraine is not losing its significance — on the contrary, it is acquiring new meanings. Almost everyone celebrates it, yet increasingly interprets it in different ways: from faith to culture, from family to inner support. Gradus conducted its annual survey of Ukrainians to understand how the perception of Easter is evolving in society.

Most surveyed Ukrainians identify with Christian denominations. The largest share associates with the Orthodox Church of Ukraine (35%) and Orthodoxy without specifying jurisdiction (28%). Greek Catholics and followers of the Ukrainian Orthodox Church (Moscow Patriarchate) account for comparable shares—around 8% each. The proportion of atheists and agnostics has decreased from 15% last year to 11%.

At the same time, the structure of responses shows that religious identity remains important, yet it is no longer the only lens through which people perceive Easter.

95% of surveyed Ukrainians say they celebrate Easter. This is one of the highest rates among all calendar events. Such a level of engagement makes Easter not only a religious occasion, but also a social phenomenon—a shared experience that brings together even those who do not associate themselves with a particular church.

Easter is most often associated with observing traditions, an important religious holiday, and time for family. At the same time, a quarter of respondents describe Easter as part of culture, not only faith. The religious meaning of the holiday is increasingly intertwined with cultural and everyday dimensions.

This fragmentation in the perception of Easter is also evident in a question where respondents were asked to choose one defining characteristic: for one third, it is primarily a religious holiday; a quarter perceive it as a family celebration; another quarter say it is more of a tradition than religion.

Despite different interpretations, 84% of surveyed Ukrainians agree that Easter is an important part of Ukrainian identity. It is one of the few markers where cultural and religious dimensions converge.

In 2026, Easter is primarily associated with hope (44%), joy (28%), and calm (18%). At the same time, other emotions are present as well: fatigue, tension, and caution. This creates a complex emotional profile—the holiday does not detach people from reality, yet provides a resource to cope with it.

For most, the church is seen as an option rather than an obligation. About two-thirds of surveyed Ukrainians (62%) plan to visit a church during the Easter period, with the largest share intending to attend Sunday service (39%). At the same time, one third (34%) do not plan to go, and 15% have not yet decided. One of the factors influencing the decision not to attend church during Easter is safety.

Why do those who do not belong to any denomination still celebrate? Among non-religious Ukrainians, the logic is pragmatic: half (52%) perceive Easter as a cultural holiday, 42% as part of family traditions, and 40% as an occasion to gather with loved ones.

Home-centered celebrations dominate this year: 38% of respondents will celebrate at home without guests, 30% plan to celebrate at home with family or friends, and 14% will visit others. The set of traditional foods remains stable, with Easter bread (paska) and dyed eggs as the main symbols.

“Easter remains one of the most significant holidays, extending beyond a purely religious context. Alongside its religious meanings, it carries strong family value, historical symbolism, and emotional experiences. As a result, for many Ukrainians Easter becomes an emotional tradition, taking on the role of a shared reference point for society,” comments Evgeniya Blyznyuk, sociologist, Founder and CEO of Gradus.

The survey was conducted by the research company Gradus using a self-administered questionnaire in the Gradus mobile application. The sample reflects the structure of the population of cities with more than 50,000 residents aged 18–60 by gender, age, city size, and region, excluding temporarily occupied territories and areas of active hostilities. Fieldwork period: April 7–8, 2026. Sample size: 1,000 respondents.