Journal articles on the topic 'Lithuania – Civilization'
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1
Pocius, Mindaugas. "Partizanų nepriklausomos Lietuvos valstybės vizija." Lietuvos istorijos metraštis 2020/1 (December 1, 2020): 141–63. http://dx.doi.org/10.33918/25386549-202001006.
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The research, which is based on the documents of the anti-Soviet resistance of 1944–1953, makes an attempt at reconstructing the freedom fighters’ vision of independent Lithuania and analyses the image of the planned (projected) political and socio-economic model of the state, its underlying elements and principles, the evolution and context of the partisans’ political thought. Reflecting on inter-war Lithuania, life therein, resistance against the Soviets and the fierce struggle and sufferings of that time, the partisans sacredly believed in the restoration of independence and had a clear vision of the future state. The critical attitude of those who participated in the resistance towards Lithuania’s statehood had a great impact on the underlying elements of the said vision. In the partisans’ experience and understanding, social exclusion and public distrust of government institutions were among the most acute problems of the Republic of Lithuania which, in their conviction, caused the catastrophic crisis of the state and the society that resulted in the loss of independence in 1940. Leaders of the underground movement were fully aware of the ills and failures of the past and thus constructed an ideal, a dream of a comprehensively stronger and affluent state, democratic regime and fairer governance of the country. The partisans’ vision of a modern independent Lithuanian state was developed under the influence of the political thought of the rural intelligentsia, thus reflecting the outlook of an ordinary peasant farmer and akin attitudes of rural intellectuals. Realising that Lithuania existed on the divide between the Western and Eastern civilizations, partisan leaders made every attempt to emphasize their western identity and mentality, identified and positioned themselves as the outpost of Western civilization and European culture. Participants of the resistance movement followed basically social democratic, Christian ideals and values and sought to restore a modern democratic parliamentary republic free of social exclusion where social justice and solidarity would be the predominant components of state regulation. In summary, it can be stated that the present-day socio-economic model of the Nordic welfare state (that of Denmark, Norway, Sweden or Finland), which in its core is rather socialistic, is for the most part in line with the freedom fighters’ vision of the future state and was considered by them the most acceptable. Although present-day Lithuania does not fully satisfy their vision, Lithuanian resistance fighters expressed the eternal strive of people and nations for freedom, material and spiritual wellbeing and social justice.
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Dziarnovich, A. I. "The Belarusian-Lithuanian borderlands of the 10–13th centuries: from Krevа to Kernavė." Doklady of the National Academy of Sciences of Belarus 64, no. 5 (November 5, 2020): 632–40. http://dx.doi.org/10.29235/1561-8323-2020-64-5-632-640.
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Traditional notions on the Belarusian-Lithuanian borderlands and the earlier Lithuania of the 10-13th c. are quite sketchy. In the public consciousness of a population of the historical Lithuania (“Lithuania in the narrow sense”) is significantly inferior in terms of its civilization development of neighboring Rus' and Poland. But already in the 13th century new impulses of state formation began from Lithuania at a time when the entire of the East Slavic region of Europe was in a deep crisis. The article analyzes the results of the latest archaeological and historical research of the four centers of the Belarusian-Lithuanian borderlands and the historical Lithuania in the 10-13th c.: Kreva, Halsany, Kemaй (Kernave), Vilnia (Vilnius). The significant presence of Slavic settlers influenced the existence of urban settlements with a clear administrative and sacred function among the Baltic pagan population of Lithuania in the 12th-14th centuries. On the example of Kreva and Kernave we can see the emergence of regional centers of Lithuania, the first of which is already in the 14th century it will be the domain of Alhierd (Olgierd) and Jagiello, and the second in the late 13th - early 14th centuries it will be the main residence of the Duke Trojdzien and perhaps of Vicien. Halsany become generic possession of the Halsanski princes and early modern town as and Kreva will develop in accordance with the process of urbanization (16-18th cc.). Kreva, Kernave and Vilnius can be described as the sacred center of the Balts. These observations allow us to consider the emergence of a new state, the Grand Duchy of Lithuania, as a result of the influence of the Slavic ethnos on the corresponding development of political and economic interests of Lithuanian elites, as well as ethno-cultural interaction.
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Roszko, Danuta. "Eksperymentalny korpus litewskiej gwary puńskiej w Polsce (narzędzie do badań nad gwarami polskimi i litewskimi na Suwalszczyźnie)." Studia z Filologii Polskiej i Słowiańskiej 48 (June 16, 2015): 43–60. http://dx.doi.org/10.11649/sfps.2013.003.
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Experimental corpus of the Lithuanian local dialect of Puńsk in Poland (a tool for the study on the Polish and Lithuanian local dialects in the Suwałki Region)The linguistic resources included in EkorpGP present a great cognitive value for Polish and Lithuanian dialectologists. Particularly valuable for researchers of the Lithuanian local dialects, including the local dialect of Puńsk, is subcorpus A. The material included in EKorpGP confirms that the local dialect is incessantly evolving. The typical dialectal features vanish for the sake of the standardized Lithuanian language.Whereas, subcorpora B and C are a good base for studies on the processes of the language interference in the speech of the bilingual Lithuanians of Puńsk. Amongst the potential recipients of these subcorpora it is possible also to find dialectologists dealing with the local dialects of the Suwałki Region, as well as researchers of the Polish language spoken to the east of the Polish border.The polonization suggested in EKorpGP (with reference to subcorpus A) along with subcorpora B and C will ensure a credible source of information for a wide circle of researchers of the phenomena of sociological, ethnological, cultural and historical nature. It should also be taken into account that the issues raised in the utterances given by the Lithuanians of Puńsk will capture the interest of politicians dealing with the national minorities in Poland.The extraordinary value of the materials collected in EKorpGP results from the fact that they reflect the economic, political and civilization transformations of the turbulent period of 1986–2012 in Poland, Lithuania and Europe.
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Orzeł, Joanna. "From imagination to political reality? The Grand Duchy of Lithuania as a successor of Rome in the early modern historiography (15th–18th centuries)." Open Political Science 1, no. 1 (December 31, 2018): 170–81. http://dx.doi.org/10.1515/openps-2018-0015.
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AbstractAt the beginning of the Renaissance Lithuanians understood that to join the civilization of Western Europe, it was necessary to have an appropriate (it means: very long) tradition. Like other countries, they had to create their own myth of origin. The most prestigious tradition was Greek-Roman antiquity, so the country’s origin story was invented, claiming its people descended directly from Rome. According to subsequent chronicles, the founder of the new state was Palemon (Publius Libon, initially Vilia).Using the theory of cultural memory of Jan and Aleida Assmann, the article presents how and why the Lithuanian myth of origin was transformed from 15th to the end of the 18th century. Particular attention was paid to the current needs of the state and the powerful noble families of the Grand Duchy of Lithuania, which also found their origins in the state myth.During the early modern period, the changes in the story were made (including the date of Palemon’s arrival in the Lithuanian lands). Nonetheless, the myth was not questioned for a long time. Even once it had already been established that it was no more than a fairy tale, the story was revived again, performing other functions in the 19th century.
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Mažeikis, Gintautas. "EKSCENTRIŠKOJI EUROPA IR TIKĖJIMO PROPAGANDA. Apmąstymai apie XVII–XVIII a. Katalikų Bažnyčios tikėjimo propagandos kongregaciją ir jos veiklos įtaką europinei Lietuvos tapatybei." Religija ir kultūra 4 (January 1, 2007): 75–92. http://dx.doi.org/10.15388/relig.2007.0.2799.
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Straipsnis remiasi nuostata, kad propaganda yra ne tik manipuliacijos, bet ir motyvacijos, subjekto formavimo, kultūrinių tapatybių saugos priemonė ir užtikrina ne tik valdančiųjų klasių, religijų, bet ir civilizacinį tęstinumą. Dažniausiai propaganda, siekdama formuoti sau palankų subjektą, jo tapatybę, remiasi edukacine veikla, kuri geriausiai ilgalaikiu požiūriu atitinka propagandos siekius. Būtent tokia prasme straipsnyje nagrinėjama Sacra Congregatio de Propaganda Fide tikslai, jų sąsajos su jėzuitų ordinu ir jo veikla XVIII a. Lietuvoje steigiant misijas, mokyklas, kolegijas, universitetą. Kartu, remiantis R. Brague prielaida apie tai, kad Europos tapatybė buvo formuojama jos paribiuose, kur aiškiausiai apibrėžiami kultūriniai, religiniai, ideologiniai skirtumai, parodoma, kad jėzuitų ordinas formavo LDK gyventojų europietišką tapatybę, kuri buvo nuosekliai naikinama po 1795 metų paskutinio Lietuvos–Lenkijos valstybės padalijimo. Straipsnyje pastebima, kad XVII–XVIII amžiaus Vatikano propagandos doktrina rėmėsi iš esmės renesansinės kilmės nuostatomis, apie tai, kad krikščioniškasis lavinimas, susietas su oratoriniais menais ir kalbiniu įkvėpimu, geriausiu būdu tarnauja evangelizacijai, tačiau kartu pastebima, kad jėzuitai, siekdami savo tikslų, turėjo nuolatos vykdyti ir aktyvią pasaulietinę ir tarp ordinų politinę veiklą.Pagrindiniai žodžiai: propaganda, evangelizacija, edukacija, oratorystė, europietiškas tapatumas, jėzuitai, propagandos subjektas.ECCENTRIC EUROPE AND PROPAGANDA OF FAITHConsiderations about Sacra Congregatio de propaganda fide and its influence on the European identity of Lithuania in XVII–XVIII centuriesGintautas Mažeikis SummaryThe main thesis about common European identity is based on the maintaining of R. Brague that identities are formed on the borders. The main power for forming self consciousness of local people as Europeans was propaganda. Propaganda is considered as systemic, rational, long-term persuasions of thinking and self evaluation of people. Propaganda seeks to construct the discourse or propaganda subject and legitimate its suggestion and behavior. The Vatican institution of propaganda was formed by popes Gregory XIII and Gregory XV. Finally Congregatio de propaganda fide was established in 1622. The firsts principles of propaganda idea were directly related to the Renaissance Studia humanitatis. P. Neri and his Congregatio oratorium continued Florence’s Christian humanism and ecstatic rhetoric of G. Sovanarola. Neri also continued some ideas of L. Valla about rhetoric manifestation of the truth. Gregory XIII supported movement and ideas of Neri. From the other side he was a patron of Society of Jesus and he established first propaganda commission for the providing of Catholic faith on the borders of European world. Gregory XIII initiated propaganda through spreading of Jesuit’s and other Christian order’s missions, colleges, universities. The propaganda and Jesuits influence on Grand Duck of Lithuania is compared with Jesuits activities in the North America. Lithuanians were very pagans in the rural spheres in this time. The protestant movement was influenced in the cities. The Vatican Episcope’s power was not popular between Lithuanian noblemen and the influence of Protestant Livonia was significance. From the civilization point of view Russian or Eurasian pressing was felt all time and many of Grand Duke of Lithuania lands were Slavs. The article seeks to show how did Jesuits form the network of education, how they competed with other Catholic orders, how they make new discipline and communities of local people. Jesuits became very important power for forming European subject on the borders of Europe in the XVII and XVIII centuries. They created new religious, scientific, political, national discourses and educational networks necessary for interpellation of subject of European civilization. Thought Russian Imperia tried to build new identities and world feeling, new educational system and propaganda after occupation of Lithuania in 1795 the European identity of Lithuanians survived on the archeological level, history of education and myths.Keywords: propaganda, evangelization, education, rhetoric, European identity, Jesuits, Catholic orders, subject of propaganda.
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Kačerauskas, Tomas. "CENTRAL EUROPE AS AN IMAGINED REGION." CREATIVITY STUDIES 2, no. 2 (December 31, 2009): 106–15. http://dx.doi.org/10.3846/2029-0187.2009.2.106-115.
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The article deals with the conception of Central Europe in the perspective of clash of civilizations. The author's major thesis is the following: Central Europe is central being the centre of fight for European values including Western Christianity, liberalism, democracy, justice, and historical memory. The minor theses are the following: 1) the very notion of Central Europe is inseparable from its moral content, i.e. from imagined values to be obliged as maximas of life in a certain life‐world; 2) Central Europe serves as the becoming of Europe's identity and vice versa, the identity of Central Europe depends on contrary parts of imagined Europe. The author considers Grand Duchy of Lithuania (GDL) as a historical rim of European civilization and the area for the becoming of Central Europe.
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Nowak, Alicja Zofia, and Agnieszka Gronek. "Introduction." Perspektywy Kultury 38, no. 3 (September 29, 2022): 13–14. http://dx.doi.org/10.35765/pk.2022.3803.04.
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One of the most significant changes in Polish historical studies after 1989 has been the increased interest in restoring the memory about the multicultural traditions of the Former Polish-Lithuanian Commonwealth. The liberation of Poland from Russian influence and the independence of Lithuania, Ukraine and Belarus have opened a new chapter not only in the political history of Europe and the world, but also in research on the cultural heritage of these nations. Today, it is possible to ask questions about the common heritage of Ruthenians and Poles, on top of their distinctiveness, autonomy and independence. Today, it is possible to objectively assess the originality of the Orthodox culture in the Commonwealth, in addition to its dependence on other Orthodox intellectual centers as well as models of Western civilization. Researchers from Poland and abroad, young scientists and experienced specialists, representatives of the academia, the socalled academic social environment and independent researchers have been helping us in the search for answers to these difficult questions for years. We believe that the thus formed broad and international team of scholars representing various scientific disciplines and methods, confessional and cultural traditions, and having different professional and life experiences, is able to fully recreate the obliterated pages of common history of the now separate nations: Poles, Lithuanians, Ukrainians and Belarusians.
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Švarplys, Andrius. "What the membership has taught? National identity construction in Lithuanian public discourse after accession to the European Union." Romanian Journal for Baltic and Nordic Studies 4, no. 2 (December 15, 2012): 151–73. http://dx.doi.org/10.53604/rjbns.v4i2_8.
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‘Europe’ and ‘Russia’ have historically been the most remarkable landmarks, playing geopolitical, cultural, and moral guide-role in the construction of national collective identities in the Central Eastern European countries, including Lithuania. This ‘civilizational identity’ helped to unite Lithuanian political elites as well as society towards the direction to West and Europe after the collapse of Soviet Union. The question article addresses is: does the factual belonging to the European Union after the 1st May, 2004 give the impulse to re-define ‘Europe’ and ‘Russia’ as the old essentials of collective identity of Lithuanians? The article presents the research based on monitoring of national public discourse (five Lithuanian national newspapers) in 2004-2007, i.e. enjoying three years of membership in the European Union and NATO. The main result is that the role of Russia in the Lithuanian collective identity has not changed and still continues to play the major threat. The membership in the European Union and NATO has not solved Lithuanian security problem. According to the perceived threat, Russia has started to penetrate softly into Lithuania’s economy (especially energy sector) and has silently begun to make an impact to the domestic political parties and political elite. The traditional role of Europe, however, is slowly but gradually shifting from mythical ‘Paradise’ image to more critical understandings about divided Europe and selfish member-states. Already being in the EU and NATO, Lithuania should balance sometimes unfriendly westerners’ reluctance to understand the situation and help against Russia with the economic power that Russia uses as a political instrument against Lithuania on the international arena, as well as in domestic politics. This results in the feelings of „lost and forgotten” between Europe and Russia. Nevertheless, Europe continues to earn a positive meaning in national collective identity of Lithuanians, but all these trends in public discourse show that the state and society have only just started to realize its interests and learn how to handle the major challenges through the cooperation within the European Union, i.e. to build integrational European identity.
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Volynets, O. "National and religious self-identification of Ukrainian Greek Catholics in Poland." Ukrainian Religious Studies, no. 22 (May 21, 2002): 62–74. http://dx.doi.org/10.32420/2002.22.1338.
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Appearance in the political arena of the world in the XVI century. of the new state, the Commonwealth, had a significant impact on the development of the Ukrainian civilization process. The Ukrainian nobility, merged with the mass of Polish nobility, still lived under Polish law and was easily colonized. This process was especially rapid in the Kholm region and Podlasie. He was greatly influenced by the small Polish gentry from Mazovia and Lesser Poland, who settled in Ukrainian lands before the signing of the Union of Lublin, Ukraine, united with Poland and Lithuania, gradually losing its ancient customs and rights. The Union destroyed the remnants of Ukrainian state traditions that took the form of autonomy in the Grand Duchy of Lithuania. Ukrainians were forced to adapt to the new socio-political conditions in which they found themselves. National-political life no longer connects with the state, but begins to create new organizational forms. The national organization, at the time of the threat of total national destruction, is largely becoming defensive.
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Studinski, Volodymyr. "The Lublin triangle in Europe’s economic security system in the context of the Russian-Ukrainian war of 2014-2022." University Economic Bulletin, no. 53 (June 25, 2022): 132–38. http://dx.doi.org/10.31470/2306-546x-2022-53-132-138.
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Formulation of the problem. At the present historical stage, the issue of European continental security is becoming especially relevant against the background of Russian aggression. This is obvious and hardly questionable. Ukraine has always played the role of a defender of Western civilization in European history. Apart from Ukraine, Poland and Lithuania have performed and continue to perform the same function. Speaking in the language of historical analogies and comparisons, it is impossible in this aspect not to mention such a large and powerful state formation as the Commonwealth. Ironically, this state also emerged against the background of Muscovy's expansion in the east. The need for common security in Central Europe has always been and remains relevant. Lithuania, Poland and Ukraine are at the forefront of Europe's sustainable development. Today it is the forefront of the entire civilized world. Therefore, the formation of the Lublin Triangle between Kyiv, Warsaw and Vilnius is a historical, political, economic, humanitarian necessity. In fact, the Lublin Triangle is a tripartite regional alliance for political, economic, cultural and social cooperation between Lithuania, Poland and Ukraine, aimed at strengthening dialogue between countries, supporting Ukraine's integration into the European Union and NATO and jointly countering Russian aggression in Ukraine. The idea of such a union belonged to Vyacheslav Chornovil and Adam Czartoryski. The economic component of this association is extremely important, as it is the basis for the formation of a system of sustainable development of the region. European aggression is contrasted with European balance and economic stability. Analysis of recent research and publications. The theme of the Lublin Triangle and the importance of this organization in the modern development of Europe is becoming increasingly important. However, this issue is still more in the political and journalistic sphere of consideration. Economic research on this topic has not yet been developed. Although some attempts are being made. Rather, the scientific issues themselves are determined, which in the future will have different areas of research. The purpose of this study is to analyze the state and prospects of the unification of Poland, Lithuania and Ukraine as a stabilizing economic factor in the security system of Europe within the framework of the Lublin Triangle. Results of the research. The analysis of this issue proves that the unification of the three states - Poland, Lithuania and Ukraine, within the Lublin Triangle has serious prospects and can act as a powerful formation in the economic security of Europe, especially in the context of Russian military expansion. Conclusions. The Lublin Triangle, as an intergovernmental union, is primarily designed to counter Russian aggression and pressure on the European Union. The role of Ukraine, Lithuania and Poland for many centuries has been to protect the European continent from Russia's imperial advance on Europe and to slow down the development of European countries. At the present time, this problem has become very acute and significant. The countries of the Lublin Triangle have a strong economic potential, are of serious trade and communication interest in the North-South, West-East directions, and are a kind of outpost in defense of Western civilization. The Lublin Triangle political union is quite capable of economically protecting Europe from the negative impact of Russia's expansion on the EU.
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Vаrаbyou, Pavel Anatolievich. "The image of Byzantium in the narratives of the Grand Duchy of Lithuania and the Polish-Lithuanian Commonwealth (15th – first half of the 17th century)." Studia Slavica et Balcanica Petropolitana 31, no. 1 (2022): 117–32. http://dx.doi.org/10.21638/spbu19.2022.107.
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The article is devoted to the perception of the heritage of Byzantium in the socio-political thought of the Grand Duchy of Lithuania and the Polish-Lithuanian Commonwealth in the period from 1453 to the middle of the 17th century. Already in the second half of the 17th century, the Left-Bank Ukraine left the Polish-Lithuanian Commonwealth, and the Metropolitanate of Kyiv withdrew from the jurisdiction of the Patriarchate of Constantinople. The process of influence of the Byzantine civilization on the East Slavic culture after the fall of the Byzantine Empire is investigated. According to the findings, in the process of discussing the Union of Brest in the written tradition of the GDL and the Polish-Lithuanian Commonwealth, Orthodox, Uniate, Catholic and Reformation narratives developed, in which the image of Byzantium had different shades: from positive to extremely negative, respectively. However, these narratives, which well complement the rather meager information about Byzantium in local letopis sources, are similar in one thing: they tend to see in it not the imperial past, but the current church heritage of the Greek people, which had a significant impact on the historical fate of the lands of Rus’. For the Polish-Lithuanian szlachta as an estate, the heritage of Byzantium was not a source of their own identity. Attempts to update the political idea of the liberation of Constantinople from the rule of the Turks came from the environment of the Greek diaspora of the Polish-Lithuanian Commonwealth. However, such projects were not approved here and were cut off from life. And even a major Orthodox magnate, Prince Wasyl-Konstanty Ostrogski, did not support, albeit difficult to implement, but a more realistic project to transfer the residence of the Patriarch of Constantinople to the city of Ostrog. He also did not claim political succession from the Byzantine emperors, but did not interfere with the idea of his spiritual succession. The article pays more attention to the writings of Orthodox polemicists, because the heritage of Byzantium is very important and deserves special attention.
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Browarny, Wojciech, and Piotr Zazula. "GEOPOLITICS AND GEOPOETICS IN STANISŁAW KOLBUSZEWSKI’S BALTIC ESSAYS." Via Latgalica, no. 9 (May 5, 2017): 48. http://dx.doi.org/10.17770/latg2017.9.2741.
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The paper discusses Stanislaw Kolbuszewski’s essays devoted to the capitals of the Baltic States (W stolicach państw bałtyckich, Poznań 1939) that the author visited in the 1930s. Kolbuszewski’s aim was to familiarize the Polish reader with modern Lithuania, Latvia, and Estonia as seen through the eyes of a (friendly) stranger. The authors of the paper focus on the geopolitical and geopoetic ideas implicit in Kolbuszewski’s account of his travels to Riga, Tallinn and Kaunas, searching for the connections between geographic space, culture, civilization, history, traditions and the collective memory. What seems particularly intriguing about Kolbuszewski’s report is the dynamic interplay between the personal perspective of “the Other” and the numerous historical affinities between Poland and the Baltic states modifying that “otherness.”
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Pivoras, Saulius. "Natural Law and Civilizational Progress: Assumptions of a Political Theory in Simonas Daukantas’s Historiography." Politologija 95, no. 3 (October 29, 2019): 56–82. http://dx.doi.org/10.15388/polit.2019.95.3.
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This article aims to identify and reconstruct a few main elements of political theory upon which the works of Simonas Daukantas, the founding father of the national Lithuanian written history, are based. Daukantas’s major works on Lithuanian history were researched while identifying and closely analyzing the passages where Daukantas specifically speaks about natural law and civilizational progress. Daukantas’s history works were considerably influenced by authors of Neostoic natural law theory, such as Hugo Grotius, Samuel Pufendorf, and Antoine-Yves Goguet. This influence shows in the adopted conceptions of natural needs, natural sociability, and a characterization of the emergence of private property rights in Lithuania with the help of conjectural history methods. Daukantas traces natural law elements in the oldest customs of the people and therefore gives most attention to reconstructing and describing the mores of the ancient Lithuanians. In describing historical evolution, he applied in his works the concepts of bright and dark periods as well as the distinctions of other separate stages of civilizational progress as discussed in Enlightenment historiography and conjectural history in particular.
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Vaitkevičienė, Daiva. "At the Roots of the Tree of Life: Marija Gimbutas among the Family Women." Tautosakos darbai 62 (December 30, 2021): 105–29. http://dx.doi.org/10.51554/td.21.62.06.
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The intellectual legacy of Marija Gimbutas – scholar, theoretician and practical archeologist, an active, versatile and sensitive personality – has been hitherto little investigated, including in particular her Lithuanian studies. The article focuses on the relationship that Marija Gimbutas had with her family, especially highlighting her connection with her mother – Veronika Janulaitytė-Alseikienė.Gimbutas’ mother Veronika Janulaitytė-Alseikienė (1883–1971) was among the very few Lithuanian women of the peasant descent that managed to obtain the university education at the turn of the 19th – 20th centuries. In 1908, she defended her doctoral thesis in medicine in Berlin. However, due to various circumstances, including nostalgia for her homeland, she discontinued her scholarly work in Germany, returning to the Russian Empire of that time. After the WWI, together with her husband Danielius Alseika (doctor, politician and editor of numerous Lithuanian publications) Veronika established the first Lithuanian hospital in Vilnius, engaging in the medical, social and educational activities. Marija Gimbutas’ parents were a rather different personalities. Her father was an idealist ardently pursuing his social and political ideas, while her mother was a rational and practical woman, who took care of maintaining the hospital, social welfare and family matters. Since early childhood, Marija’s mother enfolded her daughter with her care, attempting to provide her with everything that she considered valuable, and devoting special attention to her education. Gimbutas’ cousin, professor Meilė Lukšienė has described her mother as a “silent soul”, since she could not fully realize her talents, but devoted all her energy to enable her daughter to do so. It is obvious that Marija inherited most of her character features from her mother, including courage, determination, inexhaustible energy,industriousness, and vitality.In spite of the passionate care that she received from her mother, in her childhood and youth Marija regarded her father as her personal ideal and as an example to follow. She considered her rational and pragmatic mother as a given, as someone providing her with good living conditions, and directed her admiration and love to her father. She felt inspired by Danielius Alseika’s ideals, his broad humanitarian worldview, his articles on the Lithuanian culture and his devoted work as editor and publisher of the Lithuanian books. She regarded her father as an embodiment of human creativity. However, he died when Marija was just fifteen years old. It took her considerable time afterwards to fully appreciate her mother’s love, her dedicated care of the children, and her hard work to ensure family’s welfare and security. The author of the article assumes that the active, vital and creative energy, which Marija saw embodied in her father’s image and political activities, subsequently inspired her impressive theory of the Indo-Europeans spreading across the whole of Europe. And only later, her down-to-earth side of life became more visible, manifesting in her theory of matristic culture of the ancient Europe.Marija Gimbutas fully and consciously appreciated her connection with her mother only after she got married and had her daughter Danutė born in 1943. Unfortunately, the development of this connection was suspended because of the necessity for her to flee from Lithuania, which was occupied by the Soviet troops in 1944. Further on, Marija’s connection with her mother and other female members of her family (her aunt Julija Matjošaitienė and her cousin Meilė Matjošaitytė-Lukšienė) was maintained from emigration. The first letter from Marija reached Lithuania only after seven years following her departure, and regular correspondence could be established only after Stalin’s death. However, when acquiring this possibility, Marija corresponded very actively: she has written over 400 letters and over 200 postcards to her mother.Another way of maintaining connection with her family was sending packages. Ample gifts were shipped from America to Lithuania; however, Marija received equally dear presents from Lithuania in return. Veronika Alseikienė saw sending gifts as an expression of her love to her daughter, as means of creating the Lithuanian atmosphere in Marija’s home and supporting her Lithuanian cultural activities in America. For Marija, things that she received were primarily means of connection with her mother.Only in the summer of 1960, there finally was hope of meeting in person. Although possibilities of visiting the Soviet Union from the USA were severely restricted, Marija Gimbutas managed to visit her mother at least seven times. These short encounters allowed her to establish a closer connection, and during long times of separation to envision her mother’s home in Kaunas.Anyway, Marija Gimbutas had a special talent of feeling her loved ones in spite of the distance that separated them. She has described her extraordinary state of mind and her telepathic ability of seeing and feeling her mother, who was hospitalized after a surgery at that time. She experienced a deep feeling of connection also on the day of her mother’s funeral, having a vision of her mother finally being able to visit her daughter’s home in Topanga – at least after her death. For Gimbutas, considerations of life and death were not merely academic studies of the ancient European religion, but constituted an inherent part of her personality. She discussed the indestructible nature of the vital energy, and the human ability to feel close proximity with the deceased, who never left us completely. The religious images and phenomena that she examined were her reality.In her letters to her mother, Gimbutas repeatedly used words like life, living, enliven, strength, vigor, indicating that she gained strength and energy from this connection. In one case, she even described the tree of life when discussing folk art ornaments on an item that she had received from her mother.The women that surrounded Marija Gimbutas from her early childhood, the connection with her mother that she maintained even in emigration, the female solidarity and spiritual community that she had with her aunt Julija Matjošaitienė and her cousin Meilė Lukšienė constituted sources of vital energy for Marija Gimbutas that supported not only herself, but also her theory of the goddesses’ civilization. The example and authority of her mother and other female relatives enabled Marija to see and recognize in her archeological findings the active and creative female side, creating prerequisites of looking for the female goddesses in the global archeological Paleolithic and Neolithic cultures. Marija Gimbutas could have hardly developed enough courage to establish women as creators of the European civilization, were it not for the strong, brave and active women that surrounded her form her childhood and presented powerful examples for her to follow.
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Runiewicz-Jasiтska, R. "Violation of human rights in the era of civilization and technological society on the example of the Baltic states (Lithuania, Latvia, Estonia)." Часопис Київського університету права, no. 4 (2015): 337–44.
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Ivanytsya, Andriy. "Police service in the civil service system: foreign experience of some democratic states." Naukovyy Visnyk Dnipropetrovs'kogo Derzhavnogo Universytetu Vnutrishnikh Sprav 4, no. 4 (December 29, 2020): 29–34. http://dx.doi.org/10.31733/2078-3566-2020-4-29-34.
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he study analyzes the experience of advanced democracies, as well as some postSoviet states that have implemented successful reforms and joined the European Union, on models for building a civil service system and the division of civil servants into categories, types and groups. It is noted that the civil service is classified according to various criteria, in accordance with the division by branches of government service is allocated in the legislative, executive, judicial branches, there is a division into civil, specialized and militarized civil service (the latter include police). It is emphasized that the specifics of the civil service system and, accordingly, the place of service in the police were influenced by a number of factors, namely the historical development of the state, the legal system, the form of the state. In accordance with such traditions, there are three groups of models of foreign civil service: organizational models with a division into centralized and decentralized, a model of openness with a division into career, job or open, Anglo-Saxon and continental (from the standpoint of Western civilization). It is also outlined that due to traditions in the world, the terms "civil service", "public service", "civil service" are interpreted differently. Specific examples of division into different categories of civil servants and the place among such division in France, Germany, Hungary are considered. Particular attention is paid to the legislation of the Republic of Lithuania, which regulates civil service and the place of service in the police in the general system. It is noted that police officers are statutory civil servants who are subject to special legislation determining the specifics of service, selection and dismissal, their system of ranks, etc., and who are not covered by the Law "On Civil Service" of the Republic of Lithuania.
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Titarenko, Larissa. "BELARUS: A BORDERLAND CIVILIZATION OR CIVILIZATION OUTSKIRTS? SOCIOLOGICAL REFLECTION." CREATIVITY STUDIES 2, no. 1 (June 30, 2009): 64–81. http://dx.doi.org/10.3846/2029-0187.2009.1.64-81.
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The concept of civilizations plays an important role in the current scientific literature. Some authors select a particular number of civilizations. For other authors it is an open question how many civilizations exist: the answer depends on the criteria applied. The paper discusses the concept of the borderland civilization that relates to the countries (space) and people (cultural communities living in this space), situated “between” the two “key cultural groupings” (in Samuel Huntington's sense) and inevitably combines some features from both of them. The author argues that, firstly, the population on today's Polish‐Lithuanian‐Belarusian border constitutes a particular borderland civilization where the local identity dominates over national or ethnic identities. Although other identities might be in use here, the population of this borderland region primarily considers itself as “local” where multi‐ethnic, multi‐cultural and multi‐religious communities have existed for centuries. Secondly, the current Belarus itself can be viewed as a case of a borderland subcivilization: throughout its history it has been constantly influenced by Latin (Western) and Byzantine (Eastern) civilizations that resulted in Belarusian cultural pluralism, high level of religious and ethnic tolerance, and local self‐identification of the population. Therefore, there is no “choice” for Belarus to belong to one “pure” civilization: it is destined to exist in the borderland. From this approach, current Belarus is not “civilization outskirts”: it is a sub‐civilization with all the attributes such as culture, values, ideas of history, and supra‐national socio‐cultural community of people.
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Mažeikis, Gintautas. "L. KARSAVINO ISTORIOSOFINIS MESIANIZMAS IR EURAZIJOS IDĖJA." Problemos 73 (January 1, 2008): 25–41. http://dx.doi.org/10.15388/problemos.2008.0.2021.
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Straipsnyje analizuojamos Karsavino Eurazijos ir simfoninės asmenybės teorijos ir jų įtaka asmeniniam Karsavino likimui, jo sofiologinėms mesianistinėms nuostatoms. Aptariama svarbiausių filosofinių Karsavino idėjų genezė: gyvo religingumo ir bendrojo religinio fondo, gnostinės pleromos interpretacijos, Šv. Trejybės dialektika ir jos santykis su N. Kuziečio filosofija, simfoninės asmenybės teorija. Pagrindinis teiginys apie Karsavino ir Kuziečio filosofijų skirtumą yra pagrįstas kristologiniais Karsavino argumentais apie Kuziečio filosofijos nepakankamumą aiškinant Dievo kaip Possest eksplikacijos ir komplikacijos problematiką. Karsavinas, remdamasis ortodoksiniais kristologiniais teiginiais, simfoninės asmenybės bei ideokratijos teorija bei tipologine, istoriosofine civilizacijų klasifikacija, pagrindžia kairiąją Eurazijos sąjūdžio ideologiją, kuri išliko aktuali ir šiandienos Rusijos politinei situacijai. Straipsnyje parodomos lietuviškosios filosofijos ir Karsavino samprotavimų paralelės ir keliamas klausimas dėl Eurazijos ideologijos nesvarstymo tarpukario Lietuvoje. Straipsnio pabaigoje grįžtama prie filosofinio Karsavino apsisprendimo, saikingų, asmeninių mesianistinių jo nuostatų ir sokratiško likimo tardymų, įkalinimo Abezės lageryje laikotarpiu. Pagrindiniai žodžiai: gyvasis religingumas, simfoninė asmenybė, panteizmas, gnoticizmas, mesianizmas.Historiosophical Messianism of L. Karsavin and the Idea of Eurasia Gintautas Mažeikis SummaryThe historiosophical and messianistic ideas of L. Karsavin and his ideology of left Eurasia were based on the theological and gnostic symbolism of the early 20th century, F. Schelling’s philosophy of Myth and Universality, Vl. Solovjov’s Philosophy of Universality, Mystics of Christology, the Orthodox understanding of Saint Trinity, typological theory of civilizations. At the beginning of his mediaeval researches Karsavin investigated sacral events in rural areas in the 17th–18th centuries, especially in Italy, magic activities and popular beliefs in Christian Saints, based on uncritical, natural, live religious feelings and spontaneous faith. He maintained live religious faith to be the background for the significance and utility of all canonical religious rules and churches. These ideas are similar to the French school of Annales and to the M. Bakhtin’s theory of Carnival issues of the Mediaeval tradition of laughter. However, Karsavin re lated his consideration of spontaneous hierophany to the gnostic tradition of Divine Pleroma. It is important to them in order to interpret the philosophy of Nicolaus Cusanus, especially his conception of God as Possest and a permanent and contradictory process of explicatio and complicatio. On the basis of Cusanus’ philosophy, Karsavin developed his personal idea of dialectics of Saint Trinity as a union of Divine personalities. Karsavin maintained that the conception of Cusanus is insufficient because Cusanus didn’t explain the role of Christ in the full reunification of sinful human beings with God. By Karsavin, Cusanus avoided pantheistic tendencies and therefore couldn’t develop the theory of divination of personality. On the contrary, Karsavin develops the idea of divination of oneself in his theory of Symphonic personality. Every personality is a form of free solution and responsibility, love and self-sacrifice. Therefore, the personality develops itself from an autonomous individual into the personality as a family, the personality as a nation, as a state, and finally the personality transforms into a cosmic human being, or Adam Kadmon. The hierarchic growth of personality, his ontology presupposes his essential responsibility for the development of nation, state, culture and civilization. It was the basis of Karsavin’s messianism. The nation or culture couldn’t be developed in the necessary direction, towards divinity, without creative and self-sacrificing activity of the individual. The hierarchical conception of the world personality presupposes the ideocratic form of government. The idea of the ideocratic power makes Karsavin’s political considerations similar to the Soviet system of power. Karsavin from 1925 until 1929 was the leader of the left wing of the Eurasia movement which was located in Paris. He initiated and supported a dialog with Bolsheviks’ representatives. However, Karsavin strongly criticized communism and Bolsheviks from the Orthodox point of view. Karsavin was a deep believer and couldn’t support the destruction of churches by the Soviet regime. However, today it is possible to say that Karsavin’s political visions are very similar to the modern Vl. Putins’ regime in contemporary Russia. Eurasia and Symphonic Personality ideas became important motives for Karsavin’s coming to Lithuania in 1928. However, after arrival he didn’t participate in any political movement and developed his civilization ideas, the conception of ideocratic power and Symphonic Personality there. In the Lithuanian period, he becomes closer to the Russian Orthodox tradition of Old Believers and its ideas of self-sacrifice to populace. Karsavin didn’t emigrate from Lithuania in the threat of Soviet occupation. On the contrary, he spread his ideas of Symphonic Personality, dialectics of Trinity, self-sacrificing after the War and even in the concentration camp in Abeze until his death in 1952. Keywords: live religions, Symphonic Personality, pantheism, gnosticism, messianism.-size: 11pt;">
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Greenberg, Gershon. "Marc B. Shapiro. Between the Yeshiva World and Modern Orthodoxy: The Life and Works of Rabbi Jehiel Jacob Weinberg, 1884–1966. London: Littman Library of Jewish Civilization, 1999. 283 pp." AJS Review 29, no. 1 (April 2005): 175–77. http://dx.doi.org/10.1017/s0364009405290098.
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Jehiel Jacob Weinberg was, and remains, one of the outstanding figures of Modern Orthodoxy, along with David Zvi Hoffmann, Isaac Herzog, and Joseph B. Soloveitchik. Shapiro's exemplary biography marks the onset of a new stage in biographical scholarship about leading Orthodox personalities, moving beyond the hagiographies (which brought the figures to attention while affirming the Orthodox community) and the pioneer studies of Aharon Sorasky and Aharon Rakeffet-Rothkoff, and is a mandate for Judaic scholars to study the other greats (including the Hofets Hayim, Hayim Hirschensohn, Meir Shapiro of Lublin, Nathan Birnbaum, Hayim Ozer Grodzensky and Jakob Rosenheim). This book tells us what it takes to be a pathfinder in the world of twentieth-century Orthodox Judaism: the courage to carry a Hegelian-like dialectic about religious options to conclusion in a world of societal turmoil and historical trauma. As Weinberg moved from Slobodka to Pilwishki (Lithuania), to Giessen, Berlin, and then through the Warsaw ghetto, detention camp in Wülzburg, and finally to Montreux, he existentialized the struggle between the isolated talmudic culture of Eastern Europe and the Talmud cum secular culture of the West and its synthetic conclusion.
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Otorowski, Michał. "Z badań nad warsztatem historycznym księcia Adama Jerzego Czartoryskiego ("Wstęp do historii litewskiej", rozdz. I, s. 1-8)." Colloquia Litteraria 21, no. 2 (January 13, 2018): 155. http://dx.doi.org/10.21697/cl.2016.2.10.
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Wstęp do historii litewskiej [An Outline of the Lithuanian History] by Adam Jerzy Czartoryski has never been published before, it has not been analyzed, it has not been taken in consideration while dealing with texts on Polish, Belorussian and Lithuanian historiography, nor in the research into Count Adam Jerzy Czartoryski’s activities as the Curator in Wilno [Vilniaus]. Czartoryski’s historical treatise, which provides an outline of the history of Wielkie Księstwo Litewskie [the Grand Duchy of Lithuania], reveals in a unique way the historical and philosophical method of Adam Jerzy Czartoryski, who is still unknown to the general public as an author. Comparing Czartoryski’s book with the canonical works of historiography allows for an analysis of the process of Czartoryski’s connection of history with politics and political thinking. Concrete problems of historiography which Czartoryski faced could be clearly seen, particularly in his non-scholarly goal of his book: to show the differences in the civilizational foundations of Lithuania from Belorussian and Russian influences. Czartoryski in this way was combating weird plans to recreate the Grand Duchy of Lithuania under the Romonov’s rule. This paper contains a fragment of a commentary to Duke Czartoryski’s treatise covering eight subchapters.
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Zhiltsov, S. S. "History of the Ukrainian State Formation (Prior to the USSR Breakup)." Post-Soviet Issues 5, no. 3 (August 24, 2018): 309–28. http://dx.doi.org/10.24975/2313-8920-2018-5-3-309-328.
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The changeover of the ruling of the modern Ukrainian territory between East and West had lasted for around 800 years beginning from the Mongol-Tatar invasion. It was that time when Batu Khan defeated Ancient Rus that the present territory of Ukraine came under complete and absolute ruling of the Tatar East. In the 16th century as a part of Lithuania Ukraine was included into the Polish-Lithuanian Commonwealth and then passed under the rule of the Polish magnates, under the yoke of the Western Polish civilization. In 1569 the Union of Lublin was signed that formalized the accession of the Ukrainian territory to the Polish-Lithuanian Commonwealth. In the period from the 10th to the 19th centuries there was no such state as Ukraine on the world political map. In the 10th century some part of the territory of present Ukraine was taken by Kievan Rus, in the 13th century — by Golden Horde, in the 14th-15th centuries — by Lithuania, Golden Horde and Russia. In the next centuries the territory of Ukraine was controlled by the Ottoman Empire, Poland and Russia. And only in 1918 the state of Ukraine appeared on the political map.Single Soviet Ukraine created by Bolsheviks did not present any internal cultural and language unity as it was always shared by different empires being the hostile and irreconcilable centers of force in Europe — the Polish-Lithuanian Commonwealth, Russian Empire and Austro-Hungarian Empire.In 1917-1920 about dozens of different republics were established in the territory of Ukraine. They were isolated within the borders of their formations. Accordingly, it may be said that in 1917-1920 Ukraine presented a mosaic of different formations which were often formed due to ambitions of some scoundrels and political adventurers striving to get to power and to become the leader of a state. But only the tough policy of Bolsheviks aimed to prevent the disintegration process permitted Ukraine to preserve its territory. After its election the Supreme Council started preparation of the Draft Declaration of Ukraine State Sovereignty simultaneously with the Draft Law on Ukraine State Sovereignty. Both drafts were considered in May 1990. After their discussion it was decided to develop the Draft Declaration of State Sovereignty.On July 16, 1990 the Ukrainian Parliament after long discussions adopted the Declaration on State Sovereignty of Ukraine by majority voting. This declaration which did not change and substitute the Constitution of Ukrainian SSR became a very important document for establishment of the Ukrainian statehood having laid the basis for the future Constitution of Ukraine.The concept of the new Constitution of Ukraine envisaged the establishment of the presidential republic. As a result, in June 1991 the laws «On Establishment of the Office of President of Ukrainian SSR with Making Alterations and Additions in the Constitution», «On President of Ukrainian SSR” and “On Election of President of Ukrainian SSR». The office of president was established to strengthen the vertical of executive power and to make it in the future independent of executive power of union bodies. The law assigned broad authorities to the president. Thus, the president acquired the right to cancel the decisions of the USSR bodies of executive power in the territory of Ukrainian SSR if they contradicted its constitution.By mid-1991 the legislative base was created in Ukraine which, in fact, made it an independent state as the laws adopted in 1990 and in the first half of 1991 brought out Ukraine from subordination to the USSR powers. The single economic, political and military space of the USSR practically ceased to exist. By this time Ukraine subordinated only nominally to union authorities. On August 24 the Extraordinary Meeting of Supreme Rada passed the Act on Declaration of Independence of Ukraine. That time it was also decided to conduct on December 01 the republican referendum to confirm the Act of Independence. This was done with a view to demonstrate to the union authorities that the Ukrainian people were endeavoring to become independent, thus, making legitimate the Act of Independence. After becoming independent in 1991 Ukraine entered the new stage of its development. The regional system of Ukraine revealed two clear poles — Donbass and Galichina which determined the country’s development for decades ahead.
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Dębicki, Marcin. "Europa Środkowo-Wschodnia w „Zderzeniu cywilizacji…” Samuela P. Huntingtona. Komentarze z perspektywy ćwierćwiecza." Kultura i Społeczeństwo 64, no. 3 (September 21, 2020): 143–67. http://dx.doi.org/10.35757/kis.2020.64.3.8.
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The article attempts to relate one of the theses of Samuel P. Huntington’s famous The Clash of Civilizations to the socio-political reality of contemporary East Central Europe. The question is to what extent the so-called civilizational fault line – the line separating the zones of western and eastern Christianity – explains the socio-political processes taking place in this part of the continent, on either side of the line. Citing a number of conditions – in Lithuania in the north to Greece in the south – the author argues that Huntington’s metaphor has limited explanatory value. He draws particular attention to the shifts that have occurred in the course of the fault line since the mid-1990s (when Huntington’s book was published), the heterogeneity of socio-political relations on either side, and the civilizational borderland created around it.
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Siderevičiūtė, Simona. "Science Fiction in Historical and Cultural Literary Discourse." Respectus Philologicus 25, no. 30 (April 25, 2014): 172–84. http://dx.doi.org/10.15388/respectus.2014.25.30.13.
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This work intends to complement literary studies in science fiction. It discusses the history of global science fiction, overviews the most characteristic features of its historical periods, and provides an introduction to Lithuanian science fiction, indicating its main features and topics. In the context of culture, science fiction is often defined as a literary genre with the emphasis on its nature as fiction. Only rarely are the history of the origin of science fiction, its variations, and the pioneers of science fiction whose works are still highly valued taken into account. Science fiction is often criticized through the filter of preconceived ideas that consider this type of literature to be “frivolous.” This article discusses the possible reasons for such an approach. In Lithuania, this genre is still associated only with pop literature, and its expression cannot yet equal the works of foreign authors. The basic classical motifs of global science fiction found in Lithuanian science fiction include: representatives of extraterrestrial civilizations and human contact with them, scientists and inventors, agents of military institutions, and space travel. Lithuanian science fiction writers follow the traditions of global science fiction when using these classical motifs; however, a general lack of original and individual themes, motifs, and manifestations may be observed.
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Mickutė, Jolanta. "Sarunas Liekis, Antony Polonsky, Chaeran Freeze. POLIN 25: Jews in the Former Grand Duchy of Lithuania since 1772. Oxford, Portland, Oregon: The Littman Library of Jewish Civilization, 2013. 509 p. ISBN 978-1-904113-93-5." Lithuanian Historical Studies 18, no. 1 (January 8, 2013): 194–98. http://dx.doi.org/10.30965/25386565-01801013.
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Butkus, Alvydas, and Stefano M. Lanza. "Once Again About Balts, Gudai, Goths and Their Origins." Respectus Philologicus 21, no. 26 (April 25, 2012): 24–34. http://dx.doi.org/10.15388/respectus.2012.26.15402.
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This paper aims to shed light on the tenacious tendency of would-be philologists and self-taught historians to embellish the history of the Lithuanian nation and its civilization by providing interpretations of ancient texts without real evidence. In particular, the authors review some methodological aspects of historical research in the work of the Lithuanian émigré J. Statkutė de Rosales, Europos šaknys ir mes, lietuviai (The Roots of Europe and We, the Lithuanians). This article points out that her claim that the Goths were the mighty ancestors of today’s Lithuanians derives from a macroscopic misinterpretation and alteration of the only existing text about the origin of the Goths, which is the late Latin Getica, written by Jordanes. Statkutė, who recently received a doctorate honoris causa, identifies the Goths with the ancient Lithuanians by comparing the word Gothi with the Lithuanian ethnonym gudai, and asserts that world historians have intentionally been duped for years by a few deceitful scholars into believing that the Goths originated in Scandinavia. Statkutė holds that the island of Scandza depicted by Jordanes should not be identified with Scandinavia at all, but with the Baltic coast from Eastern Poland to Lithuania.The authors of this paper examine the actual text of Jordanes both philologically and with cross-references to other authors, finding that Statkutė’s conclusions are extremely erroneous. Not only has the Latin text been incorrectly translated by Statkutė in more than one passage, but she has also kept silent – most probably on purpose – about some crucial information, thereby lending support to her theories. The identification of Scandza, the fatherland of the Goths according to Jordanes, with the Baltic coast has to be ruled out mainly by the fact that the Latin historian clearly describes the phenomena of the polar night and midnight sun as being typical of Northern Scandza. Statkutė’s approach to sources written in Latin also appears compromised, not only by leaving out relevant information, but also by her difficulty in understanding (and therefore translating) the texts as well. The authors of this paper point out several other misinterpretations of facts, which are presented in her book as more or less revolutionary findings. In addition, Statkutė’s arrogant accusations against distinguished scholars would be inappropriate even if she were correct in her assumptions. As a matter of fact, her sole merit today is the attempt to arouse Lithuanians’ interest in their own distant past.
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Kavolis, Vytautas. "Nationalism, Modernization and the Polylogue of Civilizations." Sociologija. Mintis ir veiksmas 1, no. 50 (September 26, 2022): 7–23. http://dx.doi.org/10.15388/socmintvei.2022.1.36.
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This is a translation of the article “Nationalism, Modernization and the Polylogue of Civilizations” by Lithuanian sociologist Vytautas Kavolis. The original article was published in English in 1991 in the Comparative Civilizations Review, and the Lithuanian translation appeared in 1992 in a journal Proskyna (translated by Saulius Spurga). In this article Kavolis discusses complex relationship of nationalism and cultural configurations of modernity, postmodernity and antimodernist thinking. He considers how different forms of thinking shape the violent and humane manifestations of nationalism, and what opportunities are offered by globalization to the national identity.
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Stampfer, Shaul. "Jews in the Former Grand Duchy of Lithuania Since 1772. Edited by ŠarūnasLiekis, AntonyPolonsky and Chae RanFreeze. Polin: Studies in Polish Jewry, 25. Portland, OR: Littman Library of Jewish Civilization, 2013. Pp. xviii + 509; plates. Cloth, $64.50; pap." Religious Studies Review 40, no. 2 (June 2014): 113. http://dx.doi.org/10.1111/rsr.12135_4.
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Matseliуkh, I., and A. Musiienko. "EVOLUTION OF QUARANTINE MEASURES AND FORMATION OF EPIDEMOLOGICAL LEGISLATION IN UKRAINE." Bulletin of Taras Shevchenko National University of Kyiv. Legal Studies, no. 116 (2021): 30–34. http://dx.doi.org/10.17721/1728-2195/2021/1.116-6.
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The paper studies the evolution of quarantine measures used in the spread of plague, cholera and Spanish flu. Attempts to combat infectious diseases that took place in the Rus state, the Grand Duchy of Lithuania, the Zaporozhian Sich are analyzed. Quarantine legislation of the Russian Empire is examined. The provisions of the Medical Charter of 1832, the Quarantine Charter of 1866, as well as the prescriptions of other regulatory acts aimed at preventing the spread of epidemics on the territory of the Russian Empire are also studied. Emphasis is placed on medical and police nature of regulatory prescriptions. The author examines the changes in the health care system and quarantine measures applied during the Ukrainian Revolution of 1917 – 1921. The organizational and legal grounds for administration in the field of health care in the Ukrainian State of Hetman Pavlo Skoropadsky are also analyzed. The article studies the procedure for establishing the Ministry of Health and the powers of the Minister of Health. It is stated that world pandemics are not a novelty in the historical chronicle and there is a way out of the epidemiological crisis. It has two paths, namely the death and destruction of society or the path of rapid development, the improvement of the medical system, which will eventually lead to progress, the transition to a new level of development of civilization itself. Epidemics forced a rapid reorientation and improvement of sanitary conditions, adherence to hygiene measures, nutrition, waste disposal, etc., as well as creation of a health care system that at the state level took over the functions of social protection against dangerous diseases. The challenges caused by the coronavirus will not only be successfully overcome, but also the medical sphere will be improved, and conditions will be created for the rapid development of the industry. We are convinced that only a well-chosen special model for public administration in the field of health care, headed by relevant high-level specialists, with proper funding, could cope with the epidemic in the country, as well as allow the medical system to reach a qualitatively new level.
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Knieža, Skirmantas. "The Intrinsic and Extrinsic. Latinitas in the Research of the Grand Duchy of Lithuania." Literatūra 62, no. 3 (December 14, 2020): 93–110. http://dx.doi.org/10.15388/litera.2020.3.6.
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This paper analyses the reception of Latin language and culture in the research of the Grand Duchy of Lithuania. It focuses on the works of various disciplines – social and cultural history, literary research, art criticism, etc. – and seeks to identify the recurring themes, symbols and topics that comprise homogenous narratives and interpretations. They consolidate the findings of different fields of study and thus allow to analyse the Latinitas of the Grand Duchy of Lithuania as an integral part of the political community’s identity.The symbols of Latin language and culture can be identified as a basis for a Shift from oral to written culture. It conveys the ideas of order and organisation, as it transforms customary law into a codified one, a natural religion into that based on Scripture, etc. It alters the society as well, mainly because writing and written culture marks a shift in identity and behaviour. Also, by focusing on social and educational aspects, the Shift marks an institutional change, which permeates the developments of the state and society as a whole.The multipolar cultural field of the Grand Duchy of Lithuania is described by four cultural models – Polish, Lithuanian, Ruthenian, and Latin. The metaphor of Interaction shows how Latin culture and language is seen as one of the four ideological alternatives that legitimize the state, dynasty and sovereignty.Thirdly, the metaphor of Tension depicts Latinitas as part of the dichotomy between Eastern and Western civilizations by expressing the symbolical content of the latter. This narrative also emphasizes the internal confessional disputes inside the Western Church, and by exploiting the specific understanding of the Renaissance humanism, it becomes a means to understand sociocultural conflicts of the Early Modern state.The interpretation of Latinitas as a communication channel is nested under the metaphor of Medium. Works in this category usually portray Latin language as an expression of a social, economic, political, etc. status quo, which differs in each European state. Latin culture thus helps to articulate national interests and identity, and enables the cultural exchange among the Western countries as well.Finally, by emphasizing the poor literacy of the society and only limited possibilities to learn Latin and acknowledge its cultural code, researchers portray Latinitas as a Secret. The speakers and writers of Latin form a hermetic group, possessing the knowledge of a cultural matrix inaccessible to others. The dignity of Latin language also strengthens the status of vernacular languages, and thus accumulates the process of identity formation.These five narratives exemplify how Latinitas is embedded within the economic, political, and cultural activities of the society. It also depicts the different ways by which it becomes an integrating principle of the identity of the intellectual and political classes in the Grand Duchy of Lithuania. It provides an account of Roman descent, sustains the claim for political sovereignty, and indicates the civilizing process. By adopting those five different narratives, researchers may further analyse Latinitas not only as a separate cultural layer, but as a part of social identity as well.
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Šermukšnytė, Rūta. "Museum and Historical Culture: How is Jewish History Included in the Museum Narrative of Lithuania." Romanian Journal for Baltic and Nordic Studies 12, no. 2 (December 15, 2020): 149–62. http://dx.doi.org/10.53604/rjbns.v12i2_9.
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The aim of this article is to reveal the dynamics of the museum narrative of Jewish history in the contexts of Lithuanian historical culture in the period 1990–2020. Seeing the tensions between ethnocentric and polycentric, civic, civilizational models of identity in historical culture, the topic of Jewish history representation was chosen because of its complicated integration into the scheme of ethnocentric national narrative. The study shows that the museum representations of Jewish history are increasing in number and becoming more various in themes and forms. That was predetermined by the changes in the political conjuncture and public memory and by individual initiatives.
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Filipiak, Zbigniew. "Jan Jakub Rousseau konstytucjonalistą. Projekty dla Korsyki i Rzeczypospolitej szlacheckiej (część I)." Opolskie Studia Administracyjno-Prawne 16, no. 4 (1) (September 17, 2019): 107–21. http://dx.doi.org/10.25167/osap.1208.
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In the Age of Enlightenment, the concepts of legal reforms were often proposed by literary men, publicists and philosophers. The vision of a breakthrough was exciting – they believed in the benevolent power of new, just regulations that would heal humanity, eradicate exploitation and social inequalities. Jean Jacques Rousseau, one of the most famous but controversial thinkers of the era, thought in a similar way. The dissertation concerns his two constitutional projects - written for Corsica (Part I) and the Polish-Lithuanian Commonwealth (Part II). The first part presents events that decided that the philosopher from Geneva dealt with the issue of a small island in the Mediterranean, trying to consolidate its barely won independence. However, the focus is on the very concepts of the political and social system planned for Corsica by Rousseau, referring them to the previous works of the thinker. His radical solutions expressed his broader views on civilization, the state, law and people. In part II of the article, they will be confronted with the project prepared for the Polish-Lithuanian Commonwealth.
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Zaostrovtsev, A. "Muscovy and the Grand Duchy of Lithuania: institutional competition as a prologue to the global clash of civilizations." Obshchestvennye nauki i sovremennost, no. 2 (February 2019): 115–29. http://dx.doi.org/10.31857/s086904990004456-3.
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GRIGONIS, EVALDAS. "ŠVENTOJO RAŠTO LEIDINIAI VILNIAUS UNIVERSITETO BIBLIOTEKOS XVI AMŽIAUS KNYGŲ FONDUOSE." Knygotyra 56 (January 1, 2011): 149–66. http://dx.doi.org/10.15388/kn.v56i0.1506.
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Vilniaus universiteto bibliotekos Retų spaudinių skyriusUniversiteto g. 3, LT-01122 Vilnius, LietuvaEl. paštas: evaldas.grigonis@mb.vu.ltStraipsnyje analizuojami XVI a. Šventojo Rašto leidiniai, saugomi Vilniaus universiteto bibliotekos Retų spaudinių skyriaus fonduose. Pateikiama statistinės informacijos apie šių spaudinių kalbinį pasiskirstymą, leidimo vietas, kai kurie iš jų nagrinėjami plačiau, žvilgsnį telkiant į vietinius leidėjus, kurių spaustuvėse pasirodė dabar VUB esantys minėto laikotarpio Šventraščiai. Taip pat analizuojami šių knygų nuosavybės ženklai (proveniencijos), remiantis jais aptariamas buvusių LDK vienuolynų ar apskritai vienuolijų (jos buvo dažniausios Biblijos skaitytojos) sąlytis su spausdintiniu Dievo Žodžiu, atkreipiamas dėmesys į nemažos dalies Šventojo Rašto leidinių (jų leidėjų ir komentatorių) sąsajas su protestantizmu.Reikšminiai žodžiai: Šventasis Raštas, Biblija, XVI a., Vulgata, lotynų kalba, Vilniaus universiteto biblioteka, nuosavybės įrašai, Lietuvos Didžioji Kunigaikštystė, Katalikų bažnyčia, vienuolynai, Reformacija Europoje, draudžiamųjų knygų sąrašai, leidėjai, spaustuvininkai, iliustracijos.PUBLICATIONS OF THE HOLY SCRIPT IN THE BOOK COLLECTIONS OF THE 16TH CENTURY AT VILNIUS UNIVERSITY LIBRARYEVALDAS GRIGONIS AbstractThe Holy Script has already lost its special significance to an ordinary Western man in modern times, although since the entrenching of Christianity in the 4th century A.D. the Holy Script was for long centuries the main cultural text of the European civilization. No wonder the first printed book from which the era of the printed word began in the culture of the world was the so-called 42-Line Bible of J. Gutenberg (in Latin, published in c. 1456).There are in total 149 pieces (or separate parts) of the Bible in the Vilnius University Library, issued between 1501 and 1600. The majority of these editions were published in Latin (70% of the Bibles), so it is natural that in the 16th century the printed Latin Bible (Vulgate) experienced its age of flowering in Europe (in total, 438 editions of Vulgate were issued ). The path of the Holy Scripture to the former Grand Duchy of Lithuania (GDL) varied from such Catholic countries as France (the latter “presented” the bulk – over 25% – of Bibles kept at the Vilnius University Library from the 16th century), Belgium, Poland, Italy, Austria to such a “heretical” land as England, or such Protestant towns as Geneva, Basel, Strasbourg, Zurich and quite a few towns of Lutheran Germany such as Nuremberg, Frankfurt am Main, Leipzig, Rostock, etc. There is also the Holy Script published in the GDL – the famous Brest (or Radvila) Bible (issued in 1563). The wide geography of the publications’ origin as well as the miscellaneous (from the point of view of confessions) cast of Bibles’ editors, commentators, translators or publishers raises certain questions about the existence of ecclesiastical discipline in the GDL, for in accordance with various Indices librorum prohibitorum (Indexes of Prohibited Books), which were obligatory for Catholics, almost 46% of the 16th-century Holy Scriptures in the present Vilnius University Library were forbidden to be used at one time. On the other hand, the markings of ownership (provenances) in these books show that of all the 16th-century Bibles kept at the Vilnius University Library, which have such markings (91 copies), even over ¾ for some time belonged to monasteries, Catholic churches and colleges. Furthermore, more than half of private owners consisted of Catholic clergy and monkery. Talking of separate monasteries, the provenances also indicate that the majority of the 16th-century Bibles found their way to the Vilnius University Library from the Grodno Dominicans; the most affluent “donors”among monkhood were Franciscans (including both Observants and Conventuals). These findings, though indirectly, indicate the influence of Western and Central Europe on the religious life of the 16th-century GDL through the Holy Script – the fundamental writing for Christians.
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ARKUSHA, Olena. "«Do you require our responsibility to gentry times?». Ukrainian intellectuals’ of the 19th – the beginning of the 20th century opinions about the role of the heritage of the polish-lithuanian commonwealth in the creation of modern ukrainian nation." Ukraine-Poland: Historical Heritage and Public Consciousness 11 (2018): 27–55. http://dx.doi.org/10.33402/up.2018-11-27-55.
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European historiography changed considerably during the nineteenth century. Formation of historical source study as a separate science, on the one hand, and awareness of the connection between the historical narrative of the past with political interests, on the other hand, gave impetus to the writing of historical works on national history, the so-called grand narratives. They relied on historical sources, but chose what served the actual political interests, and ignored or interpreted otherwise what they did not fit. The territorial organization of living space has become a priority task of national development in the nineteenth century, and the recognition of land, borders, and people as own should have been historically grounded. The difficulty for Ukrainians was that the traces of Ukrainian-Russ statehood were lost in ancient times, while the neighbors, primarily Russians and Poles, tried to draw both the territory and the past of Ukraine into their own concepts of the creation of modern nation. The creation of the Ukrainian grand narrative was influenced by external factors: the division of the Polish-Lithuanian Commonwealth and the collapse of its once unified political, cultural and intellectual space, and the policy of the Russian authorities, aimed to separate «Little Rus’» from western civilization. Russian censorship successfully removed memory of Polish-Ukrainian ties from historical works and replaced it with the image of the invading Poles. The traumatic, post-war experience, idealization of images of Cossack soldiers was the favorable ground for this. As a result, in Ukrainian historical grand narrative the «Polish-Lithuanian» period was interpreted as an external occupation, a break in the «correct» history of Ukraine. The whole complex of everyday life, cultural and political influences of Ukrainians in the Polish-Lithuanian Commonwealth remained beyond history. Its main content was recognized by the Polish-Ukrainian conflicts. The views on the legacy of the Commonwealth in the Ukrainian society of the nineteenth century can also be analyzed from the perspective of the intellectual biographies of their creators and take into account the experience of relations with the Poles, the private image and repression of the Russian government. An unbiased rethinking by professional historians of the past of the Polish-Lithuanian Commonwealth from the point of view of the interactions of various cultural spaces in the nineteenth century was not a matter of time. Keywords Ukrainian-Polish relations in the nineteenth century, Ukrainian-Russian relations in the nineteenth century, Ukrainian historiography of the nineteenth century, intellectual biography, cultural and intellectual heritage of the Polish-Lithuanian Commonwealth.
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Pazik, Przemysław. "Koncepcje federacyjne podziemnej „Unii” (1940-1945): w poszukiwaniu polskiego wzorca integracji europejskiej." Politeja 16, no. 2(59) (December 31, 2019): 279–97. http://dx.doi.org/10.12797/politeja.16.2019.59.17.
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The article aims at identifying and analysing the particularities of the federalist ideas of Polish clandestine catholic organisation the Union. In 1943 the group merged with the Christian-democratic Labour Party (SP) becoming its ideological centre. Throughout the Second World War the Union produced a series of programmatic documents and clandestine press where it discussed the shape of future Europe which was to become a pan-federation of regional federations cemented by the common values and principles enshrined in Christianity which were the foundations of Western civilization. In elaborating future plans for Europe, the Union drew explicitly from the memory of the Polish-Lithuanian Commonwealth setting it as an example for modern Poland and other European States. Historical Poland was perceived not just as a state but as a “normative power”, this was possible because the Union rejected the modern, ‘westphalian’ concept of state. Instead it advocated creation of a pluralistic federation of nations bound together by common values, where national egoisms were mitigated by common Christian values.
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CHARIPOVA, LIUDMILA. "PETER MOHYLA'S TRANSLATION OF THE IMITATION OF CHRIST." Historical Journal 46, no. 2 (June 2003): 237–61. http://dx.doi.org/10.1017/s0018246x03003108.
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The article is dedicated to one of the least known early works of Peter Mohyla, Orthodox Metropolitan of Kiev (1633–46). Known as a great church and educational reformer and ‘Westernizer’, he made a major contribution to the cultural development in Ruthenia, then a part of the Polish-Lithuanian Commonwealth, and Muscovy in the seventeenth and eighteenth centuries. The work has survived in a single manuscript copy which could have been made from a printed edition that was suppressed or destroyed soon after its publication. The author has established, for the first time, that the work in question is not an original piece, but a rendition of the fifteenth-century Catholic devotional treatise The Imitation of Christ by Thomas à Kempis into contemporary literary Ukrainian. First-hand evidence is presented to support this claim. Mohyla brought many significant changes to the original text using it as a vehicle to convey his own views formed under the influence of the Catholic Reformation, Jesuit education, and Latin books. Conclusions are drawn about the way he applied Western sources to rid the Orthodox Church from obscurity and self-imposed isolation from the European Christian civilization.
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Koryś, Piotr. "Złote łany, ziemniaczane pola i zagony buraków. Roślinny krajobraz polskiej wsi w perspektywie historii gospodarczej." Przegląd Humanistyczny 62, no. 1 (460) (July 11, 2018): 33–43. http://dx.doi.org/10.5604/01.3001.0012.1841.
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The article discusses the role of plants in Poland’s economic development over the last 500 years. The author presents the role of five plants in the history of Poland’s development: cereals (wheat and rye), potatoes, sugar beet and rape. The specificity of the economic development of modern Europe has made Poland one of Europe’s granaries and an important exporter of cereals. This shaped the civilization of the Polish-Lithuanian Commonwealth and contributed to its fall due to institutional specificity. In the 19th century, potatoes played an important role in the population development of Polish lands, as they helped feed the rapidly growing population. The spread of sugar beet cultivation created the conditions for the development of modern sugar industry in the second half of the 19th century. It became one of the first modern branches of the food industry in Poland and contributed to the modernization of the village. Quite recently, oilseed rape was to become a plant that would bring back the times of agricultural sheikhs – no longer the nobility would trade in cereals on the European markets, but entrepreneurs producing a vegetable substitute for diesel oil.
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MENABDISHVILI, L. E., N. E. MENABDISHVILI, and N. A. GOMELAURI. "Globalization and the Georgian Family." Demography and social economy, no. 4 (December 21, 2022): 46–61. http://dx.doi.org/10.15407/dse2022.04.046.
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The process of globalization has picked up its pace in the last period and it affects every sphere of societal life. It brings about the new epoch in the human civilization. The history of the establishment and development of the family runs parallel to the history of the development of humankind. Therefore, it is of utmost urgency and importance to study the impact of globalization on the institute of family. The presented work touches upon the immensely urgent issue for modernity - the impact of globalization on the Georgian family. The aim of the article is to delineate those positive and negative changes that occurred within the Georgian family as a result of globalization. This is one of the first attempts to demonstrate the basic characteristics of the modern Georgian family. In order to display the issue clearly, the authors have employed the data of the Georgian statistical service as well as that of the European Union and made a comparative analysis. The researchers have also used the results of the sociological survey conducted with their direct participation during 2013-2015. The main discoveries, which have been obtained by the researchers in this work, are connected with the various types of changes that came to pass in the family. Since the turn of the new century, tolerant attitude toward sexual freedom has been established in Georgia. The beginning of sexual life is no longer associated with the creation of the family. Consequently, the marriage age has increased and the youth are in no hurry to create the family. The postponement of marriage has dialed back the birth of the first child in ages above 30 and, thus, the start of the late parenthood. During 2000-2018, from among the total number of children born by the women of all age group, the share of the children born to only the women within the age group of 30-40 went up from 20.8 % to 33.6 %, i.e. increased 1.6 times. The 1.4 times increase in the fertility rate among the women aged above 40 during the last 18-year period is unprecedented. Religious or legal marriage is no longer necessary to start the family, couples cohabit without it. The increase in the number of cohabiting couples, in its turn, has boosted the number of out-of-wedlock births. It was only two decades ago that such a thing was totally unacceptable in our society. Globalization opened the door wide to international migration. The globalization has brought with it “transnational families”, which were unusual for Georgian society. The man was traditionally considered to be the breadwinner in the Georgian family, however, this did not preclude the woman from working and earning income. It was a given that the woman’s labor was not necessary to retain the living standard of the family. Since the last years of the previous century, because of the fundamental transformations the country was undergoing, the income of the women became not only necessary for the family, but also of life and death importance. The high level of unemployment within the country gave rise to the large number of “transnational mothers”. The Georgian researchers established that the share of the money transfers executed by the Georgian women in emigration is more than half of the total transfers. The instances of family violence are characteristic of Georgian society, like for the majority of societies. It was considered that the facts of domestic violence must not leave the confines of the family. Globalization, additionally, changed the attitude of our society toward this harmful malaise. The victims of violence no longer hide the facts, as a result the exposure of as well as reaction to these instances has increased. Since 2015, the exposure rate of the facts of family violence has grown nearly by 50 %. Superficial attitude of the youth toward marriage has significantly increased the number of divorces. Traditionally, divorce was condemned in Georgia. However, today it is tolerated. In the XXI century, the highest crude divorce rate in Georgia (in 2019 – 3 ‰) lags by only one-tenth behind the highest rate encountered in the EU countries such as: Latvia, Lithuania and Luxembourg (3.1 ‰ divorce per 1000 persons). The mean duration of marriage is 10.6 years in Georgia, and it is shorter than that of Great Britain (11 years), Italy (17 years) and France (13), however, it exceeds that of the USA (8 years).
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Lempertienė, Lara. "Shaul Stampfer, Lithuanian Yeshivas of the Nineteenth Century. Creating a Tradition of Learning, Oxford-Portland: The Littman Library of Jewish Civilization, 2012. 416 p. ISBN 978-1906-764-60-9." Lithuanian Historical Studies 19, no. 1 (February 20, 2015): 186–88. http://dx.doi.org/10.30965/25386565-01901009.
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Bondareva, Olena. "Creation of author’s lexical and semantic dictionary in the dramaturgical practice of Oleksandr Irvanеts." Synopsis: Text Context Media 27, no. 3 (2021): 172–77. http://dx.doi.org/10.28925/2311-259x.2021.3.7.
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The subject of the research is the lexical and semantic features of the carnival-ironic dramatic writing by Oleksandr Irvanets. The object of the research is the dramas “A Little Play about Betrayal for an Actress”, “Electric Train for Easter”, “Recording”, “Live Broadcast” and “Liar from Lithuanian Square”. The purpose of the article is to analyze the writer’s dramas through the prism of keywords, author’s semantic constructions, neologisms and other features of artistic language. Lexical-semantic and stylistic analyzes are an effective method for achieving this goal. As a result of the research it was found that in his dramas O. Irvanets exposes Soviet myths to aesthetic destruction and formulates a number of artistically camouflaged questions related to the civilizational choice of post-totalitarian Ukraine and addressed to readers / listeners / viewers of his works. Issues of totalitarian traumatic experience of Ukrainians and its postcolonial experience, simulated reality and its aesthetic representations, subjectivity / non-subjectivity of Ukrainians at the turn of the 20th–21st centuries, return of Ukrainians to their own language and mental values become important for the writer in his dramatic work. He does not declare these issues directly, but resolves them at the levels of global conceptual metaphors, symbolic field, authorial word formation, anti-utopian modes, associations and allusions, combination of multilingual and multidisciplinary fragments and remarks, ardent discussions, including internal ones. This whole register of means is designed to encourage Ukrainians, both in the first post-Soviet decade and in subsequent years, to self-awareness, civilizational self-determination, and the search for their own subjective identity. The novelty of the study lies in the interpretation of texts on the basis of identified lexical and semantic features. The perspective of the research is to consider its results in the context of all the works of O. Irvanets, as well as with the lexical and semantic features of the works of other playwrights-postmodernists.
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Raškevičiūtė, Jurgita Žana. "The Individual and the Holocaust in Icchockas Meras’s Stalemate." Colloquia 39 (December 20, 2017): 13–34. http://dx.doi.org/10.51554/col.2017.28703.
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This article discusses one of the most important Lithuanian twentieth century novels about the Holocaust – Icchokas Meras’s Stalemate (Lygiosios trunka akimirką, 1963; English translation, 2005). The main goal of the article is contribute to the work’s reception with a thorough discussion of how Meras depicts the individual’s relationship to the Holocaust.The article argues that the novel’s three narrative levels represent three different ways a person could respond to the Holocaust. The stories about the Lipman family’s children, which are told in the novel’s evennumbered chapters, are discussed as raising the question of the relationship between the morality that applies in comfortable, everyday situations and the situation of a person who is forced to make moral decisions in extreme circumstances. The story of the relationships between Isaac Lipman and his friends Esther and Janek, which is presented in the novel’s odd-numbered chapters, is discussed as a story reflecting of people resisting the world’s ghettoization. The main form of resistance against the model of human relations imposed by the Nazi regime is the preservation of neighbourly relations between people of different nationalities – as a way of countering the rational “good sense” that is dictated by the instinct to survive.Isaac and the ghetto commander Schoger’s chess game is seen as capturing the essence of the novel: the battle between two stances regarding the individual’s innate morality represents what happened to Western civilization in the middle of the twentieth century. Isaac’s final decision shows us that a person’s morality does not depend on circumstances but upon a free act of internal will, and it is this perspective on the Holocaust that appeared meaningful to the author of the article.
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Gąsowski, Tomasz. "Polacy u progu niepodległości." Sowiniec 29, no. 52 (July 14, 2021): 7–20. http://dx.doi.org/10.12797/sowiniec.29.2018.52.01.
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Poles on the Brink of Independence
Due to the final fall of the Polish-Lithuanian Commonwealth, its inhabitants were pushed for 123 years into three completely different and essentially hostile state organisms. In such diverse conditions, a few succeeding generations experienced deep and multilateral civilizational transformations occurring in the 19th century and in the version typical for this part of Europe. In other words, modernity formed here bygone inhabitants and citizens of the Republic in various ways. It was important for further existence of the Polishness and nationality without the state. In this context, the key question arises: who of them, successors of the First Republic tradition, in the time of the Polish state revival, felt still Polish, ready for the construction and defence of the state? In other words, what social capital had the reviving Polish state – the Second Polish Republic – at its disposal in the time of its beginnings? Based on source materials, and primarily on data from the last population censuses and their statistical studies before the First World War, the author tried to estimate the potential number of Poles on the brink of independence. The analysis was connected with an important assumption that primarily these people would be both the main beneficiaries of this radically changed statehood and persons ready to co-shape it actively. The obtained results fit into few similar estimations made until now, constituting material for further reflections.
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Rubavičius, Vytautas. "VILNIAUS SENAMIESTIS – GYVOSIOS KULTŪRINĖS ATMINTIES ŠERDIS." JOURNAL OF ARCHITECTURE AND URBANISM 35, no. 4 (December 31, 2011): 231–37. http://dx.doi.org/10.3846/tpa.2011.24.
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In the Western world, cities and urban networks are the basic cultural and civilizational force. Urban historical heritage grounds and strengthens identities of urban communities, which are essential for civilizational development. Cities are visual shapes of the processes of local social and international relations and cultural production. The identities of urban communities are formed not only by their urban lifestyles, but also by urban visual surroundings with cultural and religious symbols and meanings. Urban historical heritage is the source of urban uniqueness and identity, thus it plays an important role in cultural memory formation and maintenance. The old town is the core of this kind of heritage where “genetical” programme of urban development is inscribed. In addition, the Old Town of Vilnius embodies the main features of Lithuanian historical statehood. Thus, the criteria of urban developmental works in the Old Town area should rely on the tasks of the reinforcing both urban space structure and the features of urban identity and exceptionality, and also on the sustainment and spread of cultural historical memory ensuring identity of the urban community. Santrauka Vakarų pasaulyje miestai ir jų ryšių tinklai yra pagrindinė civilizacinės plėtros ir kultūrinės kūrybos galia. Istorinis urbanistinis paveldas yra ne tik civilizacijos gėrybių sankaupa: jis palaiko ir tvirtina civilizacijos plėtrai būtinus miesto bendruomenių tapatumus. Miestai yra regimas vietinių socialinių santykių, tarptautinių ryšių ir kuriamos kultūros erdvinės raiškos pavidalas. Miesto bendruomenių tapatumus formuoja ne tik miestiškų gyvenimo būdų visuma, bet ir regimi miestiški vaizdai, taip pat su jais siejami istoriniai kultūriniai bei sakraliniai simboliai ir prasmės. Istorinei kultūrinei atminčiai palaikyti bei tvirtinti svarbus yra tas urbanistinis paveldas, kuriame glūdi miesto tapatumo ir išskirtinumo bruožai, įsitvirtinantys kultūrinėje atmintyje. Tokio paveldo branduolys ir šerdis, kurioje tarsi įrašyta „genetinė“ konkretaus miesto raidos programa, – yra Senamiestis. Vilniaus Senamiestis savaip įkūnija ir Lietuvos valstybingumo bruožus. „Genetiniai“ miesto tapatumo ir išskirtinumo bruožai yra ir šiuolaikinės urbanistinės paveldo ekonomikos, taip pat kultūros industrijų „ištekliai“. Todėl urbanistinės veiklos Senamiestyje kriterijai turėtų būti jo urbanistinės erdvinės struktūros, tapatumo ir išskirtinumo bruožų tvirtinimas, kultūrinės atminties gaivinimas ir sklaida, stiprinant miesto bendruomenės istorinių šaknų pajautą – įsigyvenimą į miestą, taip pat paveldo ir kultūros industrijų išteklių gausinimas. Klausimas, kodėl iki šiol Lietuvoje dar nėra deramai suvokta Senamiesčio svarba valstybingumui ir nacionaliniam tapatumui tvirtinti, istorinės kultūrinės atminties gyvybingumui stiprinti, kūrybingai miesto bendruomenei ugdyti?
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Liguziński, Stanisław. "Гелена викрадена або Польсько-українські зв’язки у «Вогнем і мечем» Єжи Гофмана." Studia Filmoznawcze 37 (September 14, 2016): 225–42. http://dx.doi.org/10.19195/0860-116x.37.10.
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KIDNAPPED HELENA, OR POLISH-UKRAINIAN RELATIONS IN JERZY HOFFMAN’S WITH FIRE AND SWORDBeing one of the most beloved epics and once a vessel of patriotism, written famously to strengthen the hearts of Poles during the partition of the country, Henryk Sienkiewicz’s Trilogy still stirs a lot of controversies among other nations depicted in the novels. Considering Poland’s past colonial entanglement with Ukraine, difficult unresolved issues in our common history and disdainful descriptions of Cossacks, none of the series’ parts proved to be as problematic to adapt to the screen as With Fire and Sword. Being able to finally make the movie and complete his lifetime project of filming Trilogy after 31 years of struggle, a Polish film director Jerzy Hoffman faced a serious challenge of preserving the spirit of the novel without enhancing reciprocal prejudices between the nations. In my article, I try to identify textual and visual strategies employed by the director in order to refract disturbing colonial underpinning of Sienkiewicz’s With Fire and Sword. Analysing the narrative frame, genre shifts, construction of the characters and ideological implications of certain aesthetic choices, I argue that to a certain degree Hoffman managed to transform the novel’s classic imperialistic narrative of mission civilisatrice — providing rationale for colonization on the grounds of social evolutionism and civilizational progress — into a subversive melodrama personifying feuding nations as equal subjects. By doings so, the director managed to scale down nostalgic yearning for the bygone power and magnitude of the Polish-Lithuanian Commonwealth, in order to redirect audience’s attention to the necessity of maintaining good relations with our sovereign neighbour.Translated by Stanisław Liguziński
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Liguziński, Stanisław. "Helena porwana albo Relacje polsko-ukraińskie w Ogniem i mieczem Jerzego Hoffmana." Studia Filmoznawcze 37 (September 14, 2016): 207–24. http://dx.doi.org/10.19195/0860-116x.37.9.
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KIDNAPPED HELENA, OR POLISH-UKRAINIAN RELATIONS IN JERZY HOFFMAN’S WITH FIRE AND SWORDBeing one of the most beloved epics and once a vessel of patriotism, written famously to strengthen the hearts of Poles during the partition of the country, Henryk Sienkiewicz’s Trilogy still stirs a lot of controversies among other nations depicted in the novels. Considering Poland’s past colonial entanglement with Ukraine, difficult unresolved issues in our common history and disdainful descriptions of Cossacks, none of the series’ parts proved to be as problematic to adapt to the screen as With Fire and Sword. Being able to finally make the movie and complete his lifetime project of filming Trilogy after 31 years of struggle, a Polish film director Jerzy Hoffman faced a serious challenge of preserving the spirit of the novel without enhancing reciprocal prejudices between the nations. In my article, I try to identify textual and visual strategies employed by the director in order to refract disturbing colonial underpinning of Sienkiewicz’s With Fire and Sword. Analysing the narrative frame, genre shifts, construction of the characters and ideological implications of certain aesthetic choices, I argue that to a certain degree Hoffman managed to transform the novel’s classic imperialistic narrative of mission civilisatrice — providing rationale for colonization on the grounds of social evolutionism and civilizational progress — into a subversive melodrama personifying feuding nations as equal subjects. By doings so, the director managed to scale down nostalgic yearning for the bygone power and magnitude of the Polish-Lithuanian Commonwealth, in order to redirect audience’s attention to the necessity of maintaining good relations with our sovereign neighbour.Translated by Stanisław Liguziński
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Tymoshchuk, A. S. "RUSSIA AND UKRAINE: CURRENT PROBLEMS OF INTERNATIONAL RELATIONS IN THE CONDITIONS OF THE NEW NORMALITY." Вестник Удмуртского университета. Социология. Политология. Международные отношения 5, no. 4 (December 13, 2021): 460–68. http://dx.doi.org/10.35634/2587-9030-2021-5-4-460-468.
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The intellectual challenges of modern political relations of the socio-technical structure are caused by a number of the most diverse factors: 1) the collapse of classical epistemology, based on the principles of linear causation, cognizability; 2) the speed of socio-technical changes and agile nature of environment; 3) the postcolonial nature of communication and advancement of knowledge; 4) the fragility of social order. The very awareness of the environment in which we find ourselves is already a problem and has given rise to many concepts such as synergy, nonstationarity, VUCA, new normality, Janus-likeness. The relevance of the topic is associated with the dialectics of the complexity of the development of civilization, threats to sustainable development. The complexity, multifactorial nature, and instability of the global socio-technical reality do not contribute to adaptation to a special state of the environment, which cannot be unambiguously defined as order (space) or chaos. The article suggests that we must plan for the sustainable development of mankind and move on to the policy of new pragmatism. Thus, in the conditions of the new normality, a new paraconsistent political thinking is required in Russian-Ukrainian relations. All parties to the conflict lack reflexivity, and on the ideological plane, they are fighting a fictitious image of the enemy. Old ideologemes such as “Russian aggression” or “Bandera’s” are not productive in describing the Other. We need a new pragmatism based on territorial proximity, economics and logistics. The author proceeds from the deontic modality, believing that Russia and Ukraine do not sufficiently use the resource of reflexivity in a complex political game. Non-classical society and the complexity of processes and social systems do not allow successfully implementing a linear management model for complex political and economic processes. The reflexive approach allows one to adequately study the metastable states of the counterparty, relying on the context of its values. Ukraine, like any frontier culture, is an amalgam that arose at the junction of the Polish, Russian, Lithuanian, Turkish, and Jewish worlds. The correct construction of a supra-ethnic multilingual nation is the secret of Ukraine's success. This solution is very modern, since the global trend is pluralism and multipolarity.
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Ivanenko, Oksana. "Public Resistance in the National Liberation Movement of Poles in Right-Bank Ukraine in the First Half of the 1860s (From the Central State Historical Archive of Ukraine, Kyiv)." Mìžnarodnì zv’âzki Ukraïni: naukovì pošuki ì znahìdki, no. 30 (November 1, 2021): 389–404. http://dx.doi.org/10.15407/mzu2021.30.389.
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The article covers important manifestations and specifics of the protest culture of the Polish community within the South-Western region of the Russian Empire in the first half of the 1860s on the basis of analysis and synthesis of information from the documents of "Office of Kyiv, Podillya and Volyn Governor-General" (f.442) and "Office of the trustee of the Kiev school district" (f.707) of the Central State Historical Archive of Ukraine (Kyiv). Defending one's own cultural identity as a driver of national development is connected with the awareness of the political interests and goals of the liberation struggle of Poles. The unique influence of the Polish question on historical processes, the configuration of international relations in Europe during the "long 19th century" determines the relevance and scientific significance of the study and thinking of the history of Polish national and cultural movement. Comprehensive study of the Polish question in the European history of the 19th century is an important part of the scientific perception of interethnic contradictions and antagonisms in the Russian Empire and the reaction of European diplomacy and public opinion, a deeper understanding of the essence of Russian-Polish cultural and civilizational confrontation and its impact on Ukrainian national life. Following the three partitions of the Polish–Lithuanian Commonwealth (1772, 1793, 1795) most of the territories of this formerly powerful European state were incorporated into the Russian Empire, there was a fierce struggle for cultural and ideological dominance in the region. The Polish national liberation movement of the 1860s, which culminated in the January Uprising of 1863-1864, developed against a background of broad social and cultural resistance to Russian autocracy, manifested in such protest actions as mourning and serving panikhads for dead Poles, singing patriotic Polish songs and hymns, public wearing of national costumes, participation in anti-government manifestations and demonstrations, refusal to read prayers for the emperor in churches, and so on. Clergy and educators, as well as students and pupils, were the driving force behind this protest movement, which had an international resonance
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Murray, Alan V. "Henricus Lettus, The Chronicle of Henry of Livonia, trans. with new introduction by James A. Brundage (Records of Western Civilization). New York: Columbia University Press, 2003. Pp. xliii, 262. ISBN 0 231 12888 6 (hardback); 0 231 12889 4 (paperback).The Livonian Rhymed Chronicle, trans. Jerry C. Smith and William L. Urban, 2nd edn. Chicago: Lithuanian Research and Studies Center, 2001. Pp. xl, 134. ISBN 0 92970 034 1 (paperback)." Crusades 6, no. 1 (December 31, 2007): 199–202. http://dx.doi.org/10.1080/28327861.2007.12220485.
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Sinica, Vytautas. "Origins of Modern Idea of an United Europe." Lituanistica 68, no. 4 (October 28, 2022). http://dx.doi.org/10.6001/lituanistica.v68i4.4802.
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The article is focused on the sources of the idea of a united Europe, which are also relevant to Lithuania, both theoretically and practically. Practically, Lithuanian society supports the idea of a united Europe enthusiastically and is deeply interested in its success and stability. Theoretically, Lithuanian culture developed and flourished in the context of European civilization, first Christian and later modern. In recent studies, it is usual to emphasise “Europeanisation” of Lithuania and the parallels between the multiethnic medieval Grand Duchy of Lithuania and contemporary Europe, united in diversity and openness. The fact that our “Europeanisation” unfolded at the same time as Christendom was discovering its new modern European identity is left on the margins.