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India is a rapidly growing democratic naval power. Moreover, its features such as the strong and fast-growing economy, newest military technologies and nuclear weapon make a big impression. Considering the other major powers, it seems that the world is becoming multipolar where India could have a significant role and become one of the major poles. It has been a subject for discussions among journalists and academics for a log time. On the other hand, there are a lot of discussions about India's "friendly and mild" foreign policy; also, it is sometimes named the non-ambitious passive player in the international arena. The optimism with doubts: the paradoxical situation composed of the history of the impressive imperial civilization, modern-day economic growth, huge progress in technologies versus the major internal problems and "soft" state image. Here emerges the problem: why India's foreign policy, despite its power growth, is still passive/neutral on the international arena? The hypotheses to answering this question are: 1. India's role and status are restricted by its lack of power. 2. India's role on the international arena is restricted by its ideological and neutrality traditions, which provide ontological security to India. The aim of this article is to ascertain and explore India's status (regional or global) and to ascertain India's role (self-identification) on the international arena by using the ontological security theory. The theoretical background of this essay is ontological security theory which ten years ago was absorbed from sociology and is quite new in the international relations and security studies. Its main arguments are: ontological security is the security of being; in addition to physical security, states also seek ontological security (security of the self); ontological security is achieved by routinizing relationships with significant others, after all players become attached to those relationships, even if they are dangerous to their physical security. This theory is strongly bound with the identity that India always gives the self culture prominence in its discourse and its friendly discourse in the Ministry of Defence annual reports. This is the reason why the ontological security theory was chosen to help understand and explain India's foreign policy. First, links between ontological and traditional security are discussed in the first part of this work. There is a broad analysis of the assumptions of the ontological security theory in the same paragraph. Second, there is a short criticism of the ontological security. Finally, the ontological security theory as the India's foreign policy explanation tool is discussed; the discourse analysis is introduced as a methodological instrument of the work, and the model of analysis of the second part of the work, is defined. The second part of the work contains the content analysis of experts' articles and official documents of India's Foreign Ministry, using the model defined in the previous part and ontological security for the results' explanation The analysis made in the second part of the work has shown that the ontological security theory is able to explain India's foreign policy and does it. The first hypothesis (India's role and status are restricted by its lack of power) was denied. This means that India can be a major global power. The second hypothesis (India's role in the international arena is restricted by its ideological and neutrality traditions, which provide ontological security to India) was approved. Strictly, it means that India does not want to be a major power because of it self-identity and ontological security. India does not expose itself as a major power but thinks that is worth to be such. On the other hand, if India has absorbed the international politics routine form the British Empire, this could mean that India's identity is to be a global power, but it does not want to publicise it yet. The study has shown that it is hard to regard India in the international community as a major power without special observation or using just the realism theory tools. Consequently, the ontological security theory has shown that it has the tools that can be used in countries' foreign policy explanation.

India is a rapidly growing democratic naval power. Moreover, its features such as the strong and fast-growing economy, newest military technologies and nuclear weapon make a big impression. Considering the other major powers, it seems that the world is becoming multipolar where India could have a significant role and become one of the major poles. It has been a subject for discussions among journalists and academics for a log time. On the other hand, there are a lot of discussions about India's "friendly and mild" foreign policy; also, it is sometimes named the non-ambitious passive player in the international arena. The optimism with doubts: the paradoxical situation composed of the history of the impressive imperial civilization, modern-day economic growth, huge progress in technologies versus the major internal problems and "soft" state image. Here emerges the problem: why India's foreign policy, despite its power growth, is still passive/neutral on the international arena? The hypotheses to answering this question are: 1. India's role and status are restricted by its lack of power. 2. India's role on the international arena is restricted by its ideological and neutrality traditions, which provide ontological security to India. The aim of this article is to ascertain and explore India's status (regional or global) and to ascertain India's role (self-identification) on the international arena by using the ontological security theory. The theoretical background of this essay is ontological security theory which ten years ago was absorbed from sociology and is quite new in the international relations and security studies. Its main arguments are: ontological security is the security of being; in addition to physical security, states also seek ontological security (security of the self); ontological security is achieved by routinizing relationships with significant others, after all players become attached to those relationships, even if they are dangerous to their physical security. This theory is strongly bound with the identity that India always gives the self culture prominence in its discourse and its friendly discourse in the Ministry of Defence annual reports. This is the reason why the ontological security theory was chosen to help understand and explain India's foreign policy. First, links between ontological and traditional security are discussed in the first part of this work. There is a broad analysis of the assumptions of the ontological security theory in the same paragraph. Second, there is a short criticism of the ontological security. Finally, the ontological security theory as the India's foreign policy explanation tool is discussed; the discourse analysis is introduced as a methodological instrument of the work, and the model of analysis of the second part of the work, is defined. The second part of the work contains the content analysis of experts' articles and official documents of India's Foreign Ministry, using the model defined in the previous part and ontological security for the results' explanation The analysis made in the second part of the work has shown that the ontological security theory is able to explain India's foreign policy and does it. The first hypothesis (India's role and status are restricted by its lack of power) was denied. This means that India can be a major global power. The second hypothesis (India's role in the international arena is restricted by its ideological and neutrality traditions, which provide ontological security to India) was approved. Strictly, it means that India does not want to be a major power because of it self-identity and ontological security. India does not expose itself as a major power but thinks that is worth to be such. On the other hand, if India has absorbed the international politics routine form the British Empire, this could mean that India's identity is to be a global power, but it does not want to publicise it yet. The study has shown that it is hard to regard India in the international community as a major power without special observation or using just the realism theory tools. Consequently, the ontological security theory has shown that it has the tools that can be used in countries' foreign policy explanation.

India is a rapidly growing democratic naval power. Moreover, its features such as the strong and fast-growing economy, newest military technologies and nuclear weapon make a big impression. Considering the other major powers, it seems that the world is becoming multipolar where India could have a significant role and become one of the major poles. It has been a subject for discussions among journalists and academics for a log time. On the other hand, there are a lot of discussions about India's "friendly and mild" foreign policy; also, it is sometimes named the non-ambitious passive player in the international arena. The optimism with doubts: the paradoxical situation composed of the history of the impressive imperial civilization, modern-day economic growth, huge progress in technologies versus the major internal problems and "soft" state image. Here emerges the problem: why India's foreign policy, despite its power growth, is still passive/neutral on the international arena? The hypotheses to answering this question are: 1. India's role and status are restricted by its lack of power. 2. India's role on the international arena is restricted by its ideological and neutrality traditions, which provide ontological security to India. The aim of this article is to ascertain and explore India's status (regional or global) and to ascertain India's role (self-identification) on the international arena by using the ontological security theory. The theoretical background of this essay is ontological security theory which ten years ago was absorbed from sociology and is quite new in the international relations and security studies. Its main arguments are: ontological security is the security of being; in addition to physical security, states also seek ontological security (security of the self); ontological security is achieved by routinizing relationships with significant others, after all players become attached to those relationships, even if they are dangerous to their physical security. This theory is strongly bound with the identity that India always gives the self culture prominence in its discourse and its friendly discourse in the Ministry of Defence annual reports. This is the reason why the ontological security theory was chosen to help understand and explain India's foreign policy. First, links between ontological and traditional security are discussed in the first part of this work. There is a broad analysis of the assumptions of the ontological security theory in the same paragraph. Second, there is a short criticism of the ontological security. Finally, the ontological security theory as the India's foreign policy explanation tool is discussed; the discourse analysis is introduced as a methodological instrument of the work, and the model of analysis of the second part of the work, is defined. The second part of the work contains the content analysis of experts' articles and official documents of India's Foreign Ministry, using the model defined in the previous part and ontological security for the results' explanation The analysis made in the second part of the work has shown that the ontological security theory is able to explain India's foreign policy and does it. The first hypothesis (India's role and status are restricted by its lack of power) was denied. This means that India can be a major global power. The second hypothesis (India's role in the international arena is restricted by its ideological and neutrality traditions, which provide ontological security to India) was approved. Strictly, it means that India does not want to be a major power because of it self-identity and ontological security. India does not expose itself as a major power but thinks that is worth to be such. On the other hand, if India has absorbed the international politics routine form the British Empire, this could mean that India's identity is to be a global power, but it does not want to publicise it yet. The study has shown that it is hard to regard India in the international community as a major power without special observation or using just the realism theory tools. Consequently, the ontological security theory has shown that it has the tools that can be used in countries' foreign policy explanation.

The object of the master's work is to rethink and reevaluate the totalitarian past on the example of the attitude to its heritage in the countries of Central and Eastern Europe. The purpose of the work is to analyze and evaluate the ways of rethinking and the methods of assimilation of totalitarian ideological heritage in the post-Soviet countries of Central and Eastern Europe (Ukraine, Lithuania, Belarus and Russia). Understand their experience in this area, which may be useful for Ukraine. The main tasks of the work: to analyze the phenomenon of Soviet monumental propaganda, the ideas embedded in it, popular replicated ideological plots in order to understand and define this phenomenon; explore the monument as an instrument of the politics of memory and a marker of public space in order to understand its features and functions; outline the features of the search for identity and the establishment of a memory policy, as well as the memory war of the post-Soviet countries (Ukraine, Lithuania, Belarus and Russia) in relation to the Soviet past; consider the course, range, logic and features of the overthrow of Soviet monuments at the beginning of 1990s in Central - Eastern Europe in order to understand how the attitude towards Soviet monuments has changed, what explains such changes, what are the consequences of these changes; to conduct a comparative analysis of the forms of development of relics of Soviet monumental propaganda in the museum environment using the example of theme parks of Soviet ideological art Muzeon (Russia), Memento (Hungary) and Grutas park (Lithuania) in order to understand how the methods of development and memory policy of these countries differ to the Soviet past; to study the phenomenon of Leninfall, its political and ideological context, which led to the decommunization laws in Ukraine in order to understand why the attitude to the Soviet heritage has changed; to describe the artistic practices perception of Leninfall in order to understand how both representatives of creative professions and the audience react to it consumers; summarize the debate about the present and future of Soviet monumental propaganda in Ukraine in order to determine its place in the history of the country; examine the influence of Leninfall on its attitude to the Soviet totalitarian heritage in Lithuania, Belarus, and Russia. Using a retrospective, historical - comparative, chronological method, also the systematization and generalization method, it was possible to conclude that Soviet monumental propaganda created a pantheon of the leader and heroes, which were circulated throughout the USSR. Monuments became symbols of the Soviet Union and in some countries survived it for decades. Monuments symbolize Soviet power, and the territory on which they stand is part of the "Russian world". After gaining independence, with few exceptions, only Western Ukraine got rid of Soviet ideological monuments. Due to the transition period and the formation of the economy, the ideological functions of Soviet monuments were scored. But at the time of the country's reorientation of values, the monuments turned out to be alien, moreover, they became the symbols of another country that was trying to reintegrate the post-Soviet space on the basis of the imperial project called "Great Russia." The search for the identity of an independent country was largely based on its opposition to the USSR. In Lithuania, it was possible to determine a consistent negative assessment of the Soviet, Russia altogether included the Soviet in its historical narrative, while Belarus was unable to critically look at the Soviet past. For many years in Ukraine, Ukrainian and Soviet identities coexisted, which are mutually exclusive. The situation changed during the Euromaidan, when Ukraine finally decided on the European vector. Political and value changes in the countries of Central - Eastern Europe resulted in the dismantling of ideological monuments, symbols of foreign power. The situation was not always solved using dismantling, sometimes the monuments were transferred, names changed, etc. thus they no longer performed their ideological functions. At that time, the understanding of this layer of heritage began, the understanding that dismantling without explanation or discussion is the Soviet method of unifying memory. The museum form of assimilation of the totalitarian heritage allows to physically preserve the monument, for subsequent study and use. Such monuments can be used for educational and enlightening purposes. The choice of the pro-European vector of the country's development and the desire to create own Ukrainian historical narrative stimulated Leninfall as a process of cleaning the symbolic space of the country. The artistic practices of comprehending Leninfall begin a discussion about the significance of Soviet monumental sculpture, about who will replace Lenin and whether it is worth continuing this practice. Ideological sculpture has prospects for being used in tourism and museum activities. Nevertheless, the main problem of this heritage lies in its interpretation, the criteria of which should be developed. The Leninfall influenced the perception of the Soviet ideological heritage in neighboring countries for Lithuania, it became an opportunity to look at the unresolved situations from the 1990s, Belarus shows an example when monuments are removed from the center or completely removed, which indicates a reassessment of the past. Against the background of the authorities of the country that protects and values the Soviet heritage. In Russia, despite several demolitions, and petitions for dismantling, new monuments to Lenin appear which indicates that the country has a pro-Soviet dominant narrative, but there are alternative views. The territory of the annexed Crimea shows distance from Ukraine, in the form of the dismantling of the monument to the hetman P. Konashevych-Sagaidachny, while in Ukraine there was Leninfall. And the appearance of monuments not only to Lenin, but also to figures of Russian history, may indicate a symbolic marking of the territory as Russian.

The object of the master's work is to rethink and reevaluate the totalitarian past on the example of the attitude to its heritage in the countries of Central and Eastern Europe. The purpose of the work is to analyze and evaluate the ways of rethinking and the methods of assimilation of totalitarian ideological heritage in the post-Soviet countries of Central and Eastern Europe (Ukraine, Lithuania, Belarus and Russia). Understand their experience in this area, which may be useful for Ukraine. The main tasks of the work: to analyze the phenomenon of Soviet monumental propaganda, the ideas embedded in it, popular replicated ideological plots in order to understand and define this phenomenon; explore the monument as an instrument of the politics of memory and a marker of public space in order to understand its features and functions; outline the features of the search for identity and the establishment of a memory policy, as well as the memory war of the post-Soviet countries (Ukraine, Lithuania, Belarus and Russia) in relation to the Soviet past; consider the course, range, logic and features of the overthrow of Soviet monuments at the beginning of 1990s in Central - Eastern Europe in order to understand how the attitude towards Soviet monuments has changed, what explains such changes, what are the consequences of these changes; to conduct a comparative analysis of the forms of development of relics of Soviet monumental propaganda in the museum environment using the example of theme parks of Soviet ideological art Muzeon (Russia), Memento (Hungary) and Grutas park (Lithuania) in order to understand how the methods of development and memory policy of these countries differ to the Soviet past; to study the phenomenon of Leninfall, its political and ideological context, which led to the decommunization laws in Ukraine in order to understand why the attitude to the Soviet heritage has changed; to describe the artistic practices perception of Leninfall in order to understand how both representatives of creative professions and the audience react to it consumers; summarize the debate about the present and future of Soviet monumental propaganda in Ukraine in order to determine its place in the history of the country; examine the influence of Leninfall on its attitude to the Soviet totalitarian heritage in Lithuania, Belarus, and Russia. Using a retrospective, historical - comparative, chronological method, also the systematization and generalization method, it was possible to conclude that Soviet monumental propaganda created a pantheon of the leader and heroes, which were circulated throughout the USSR. Monuments became symbols of the Soviet Union and in some countries survived it for decades. Monuments symbolize Soviet power, and the territory on which they stand is part of the "Russian world". After gaining independence, with few exceptions, only Western Ukraine got rid of Soviet ideological monuments. Due to the transition period and the formation of the economy, the ideological functions of Soviet monuments were scored. But at the time of the country's reorientation of values, the monuments turned out to be alien, moreover, they became the symbols of another country that was trying to reintegrate the post-Soviet space on the basis of the imperial project called "Great Russia." The search for the identity of an independent country was largely based on its opposition to the USSR. In Lithuania, it was possible to determine a consistent negative assessment of the Soviet, Russia altogether included the Soviet in its historical narrative, while Belarus was unable to critically look at the Soviet past. For many years in Ukraine, Ukrainian and Soviet identities coexisted, which are mutually exclusive. The situation changed during the Euromaidan, when Ukraine finally decided on the European vector. Political and value changes in the countries of Central - Eastern Europe resulted in the dismantling of ideological monuments, symbols of foreign power. The situation was not always solved using dismantling, sometimes the monuments were transferred, names changed, etc. thus they no longer performed their ideological functions. At that time, the understanding of this layer of heritage began, the understanding that dismantling without explanation or discussion is the Soviet method of unifying memory. The museum form of assimilation of the totalitarian heritage allows to physically preserve the monument, for subsequent study and use. Such monuments can be used for educational and enlightening purposes. The choice of the pro-European vector of the country's development and the desire to create own Ukrainian historical narrative stimulated Leninfall as a process of cleaning the symbolic space of the country. The artistic practices of comprehending Leninfall begin a discussion about the significance of Soviet monumental sculpture, about who will replace Lenin and whether it is worth continuing this practice. Ideological sculpture has prospects for being used in tourism and museum activities. Nevertheless, the main problem of this heritage lies in its interpretation, the criteria of which should be developed. The Leninfall influenced the perception of the Soviet ideological heritage in neighboring countries for Lithuania, it became an opportunity to look at the unresolved situations from the 1990s, Belarus shows an example when monuments are removed from the center or completely removed, which indicates a reassessment of the past. Against the background of the authorities of the country that protects and values the Soviet heritage. In Russia, despite several demolitions, and petitions for dismantling, new monuments to Lenin appear which indicates that the country has a pro-Soviet dominant narrative, but there are alternative views. The territory of the annexed Crimea shows distance from Ukraine, in the form of the dismantling of the monument to the hetman P. Konashevych-Sagaidachny, while in Ukraine there was Leninfall. And the appearance of monuments not only to Lenin, but also to figures of Russian history, may indicate a symbolic marking of the territory as Russian.

This paper analyzes the possibilities of generating creative tools for Social Practice Art (SPA) to be used at Migrating Academy. The research focuses on the concept of social practice art in the international context, analyses creative forms and their potential development. The goals and objectives of the activity are clearly defined, and the possibilities to generate new forms of art and education at Migrating Academy are presented. The aim of the research is to analyse the possibilities of generating creative tools for social practice art. To achieve this aim, the following objectives have been set: to analyse the concept of social practice art, its origin and development, to define different forms of social practice art and their future prospects, to discuss the peculiarities of their generation at Migrating Academy and to investigate the possibilities to generate creative tools of social practice art by carrying out a qualitative research. The hypothesis in the thesis is that the generation of creative tools for social practice art through the development and implementation of social and education policy at Migrating Academy as a social and institutional process opens opportunities for social, cultural and political changes in society. In order to analyse the possibilities of generating creative tools for art of social practice at Migrating Academy, a research was carried out by using a qualitative research strategy as well as the interview method. The survey included 9 informants-experts from nine countries (Lithuania, Italy, the UK, Bangladesh, Indonesia, the USA, Canada, Nigeria and Mexico): 5 females and 3 males. The selected age group was from 30 to 65 years. The respondents from Italy, Mexico, and Nigeria are experts who have PhD degrees in Arts, are working in higher education and create works in the sphere of SPA. The Bangladesh-UK respondent is a PhD student who is studying in the UK and working for the Bangladesh Ministry of Education. The respondents from Lithuania, Indonesia, Canada, the USA are artists or activists in the SPA area. The traditional method of qualitative content analysis was used for the analysis of the research data. The analysis of scientific literature and documents confirmed that both social practice art and Migrating Academy have a significant impact on the generation of creative tools for social practice art in the international context, on the expansion of artistic views and horizons going beyond the usual perception and covering all possible areas from politics, economics to fast-growing technological advances and neuroscience achievements. The results of the research showed that Migrating Academy may offer significant opportunities to generate tools for social practice art and education. This is clearly proved by the experts' opinions which have been collected and processed by qualitative research tools, and they provide strong arguments that: - the boundary separating social practice from social practice art is dynamic so the opportunities to participate in SPA activities will increase in the future. This would depend on the artists' creativity and their ability to develop the scope of their creative activities and their outcomes through the variety of organized projects; - the United States of America with its neighbouring countries on the continent remains the epicentre of SPA. A great variety of SPA projects is also noticeable in the countries with high class exclusion and multinational culture, as well as in the countries where the state funding is provided for project implementation; - by promoting the active involvement of social groups and solving their problems, artists and groups of artists can become leaders who will offer their innovative ideas and problem-solving techniques; - innovative, sometimes unconventional but clearly defined methods are required to establish contacts between artists and communities or social groups, to deal with difficult situations and build mutual trust; - most artists use the principles of traditional pedagogy to create SPA, however, they intuitively feel that it is not enough for their projects. Consequently, they start to create innovative forms. The pedagogical principles of SPA projects are developing and changing, because the form of this art itself is very dynamic and flexible, dependent on the environment and its problems; - SPA activities are gradually eliminating the boundaries between disciplines, leading to the development of a new form of art that is not oriented to the production of artistic products, but to the social process which stimulates social changes through art. This process is only possible through unique forms of expression, including pedagogical ones, because pedagogy which is affected radically by SPA has to develop new forms and completely new quality; - social practice art itself includes great opportunities which allow artists to generate new skills, knowledge and art forms. New project opportunities allow to create innovative creative spaces and new thinking strategy. The stereotypical perception of art and its academic model are changing; - migrating academy is becoming a continually pulsating and changing world culture that makes information accessible to everybody and provides opportunities to perform not only online but also in real life with real people. Migrating academy can provide its students with work and creative tools that will be impossible if only traditional models of perception of art and creativity are used. The respondents' statements investigated by the means of qualitative research confirmed the hypothesis that the generation of creative tools for social practice art through the development and implementation of social and education policy at migrating academy as a social and institutional process opens opportunities for social, cultural and political changes in society.

This paper analyzes the possibilities of generating creative tools for Social Practice Art (SPA) to be used at Migrating Academy. The research focuses on the concept of social practice art in the international context, analyses creative forms and their potential development. The goals and objectives of the activity are clearly defined, and the possibilities to generate new forms of art and education at Migrating Academy are presented. The aim of the research is to analyse the possibilities of generating creative tools for social practice art. To achieve this aim, the following objectives have been set: to analyse the concept of social practice art, its origin and development, to define different forms of social practice art and their future prospects, to discuss the peculiarities of their generation at Migrating Academy and to investigate the possibilities to generate creative tools of social practice art by carrying out a qualitative research. The hypothesis in the thesis is that the generation of creative tools for social practice art through the development and implementation of social and education policy at Migrating Academy as a social and institutional process opens opportunities for social, cultural and political changes in society. In order to analyse the possibilities of generating creative tools for art of social practice at Migrating Academy, a research was carried out by using a qualitative research strategy as well as the interview method. The survey included 9 informants-experts from nine countries (Lithuania, Italy, the UK, Bangladesh, Indonesia, the USA, Canada, Nigeria and Mexico): 5 females and 3 males. The selected age group was from 30 to 65 years. The respondents from Italy, Mexico, and Nigeria are experts who have PhD degrees in Arts, are working in higher education and create works in the sphere of SPA. The Bangladesh-UK respondent is a PhD student who is studying in the UK and working for the Bangladesh Ministry of Education. The respondents from Lithuania, Indonesia, Canada, the USA are artists or activists in the SPA area. The traditional method of qualitative content analysis was used for the analysis of the research data. The analysis of scientific literature and documents confirmed that both social practice art and Migrating Academy have a significant impact on the generation of creative tools for social practice art in the international context, on the expansion of artistic views and horizons going beyond the usual perception and covering all possible areas from politics, economics to fast-growing technological advances and neuroscience achievements. The results of the research showed that Migrating Academy may offer significant opportunities to generate tools for social practice art and education. This is clearly proved by the experts' opinions which have been collected and processed by qualitative research tools, and they provide strong arguments that: - the boundary separating social practice from social practice art is dynamic so the opportunities to participate in SPA activities will increase in the future. This would depend on the artists' creativity and their ability to develop the scope of their creative activities and their outcomes through the variety of organized projects; - the United States of America with its neighbouring countries on the continent remains the epicentre of SPA. A great variety of SPA projects is also noticeable in the countries with high class exclusion and multinational culture, as well as in the countries where the state funding is provided for project implementation; - by promoting the active involvement of social groups and solving their problems, artists and groups of artists can become leaders who will offer their innovative ideas and problem-solving techniques; - innovative, sometimes unconventional but clearly defined methods are required to establish contacts between artists and communities or social groups, to deal with difficult situations and build mutual trust; - most artists use the principles of traditional pedagogy to create SPA, however, they intuitively feel that it is not enough for their projects. Consequently, they start to create innovative forms. The pedagogical principles of SPA projects are developing and changing, because the form of this art itself is very dynamic and flexible, dependent on the environment and its problems; - SPA activities are gradually eliminating the boundaries between disciplines, leading to the development of a new form of art that is not oriented to the production of artistic products, but to the social process which stimulates social changes through art. This process is only possible through unique forms of expression, including pedagogical ones, because pedagogy which is affected radically by SPA has to develop new forms and completely new quality; - social practice art itself includes great opportunities which allow artists to generate new skills, knowledge and art forms. New project opportunities allow to create innovative creative spaces and new thinking strategy. The stereotypical perception of art and its academic model are changing; - migrating academy is becoming a continually pulsating and changing world culture that makes information accessible to everybody and provides opportunities to perform not only online but also in real life with real people. Migrating academy can provide its students with work and creative tools that will be impossible if only traditional models of perception of art and creativity are used. The respondents' statements investigated by the means of qualitative research confirmed the hypothesis that the generation of creative tools for social practice art through the development and implementation of social and education policy at migrating academy as a social and institutional process opens opportunities for social, cultural and political changes in society.