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„Sunkiose grandinėse“: elgesys su karo belaisviais Vokiečių ordino valstybėje Prūsijoje, Lenkijos karalystėje ir Lietuvos Didžiojoje Kunigaikštystėje XV amžiaus pirmoje pusėje
Get PDFThis article delves into a analysis of the treatment of prisoners of war during the late 14th and 15th centuries. The study not only examines the challenges encountered by the prisoners themselves, as documented in their letters, but also sheds light on the difficulties faced by the officials of the Teutonic Knights and lords involved in their release and care. The work highlights the most salient aspects of captivity, including the deprivation experienced by the prisoners, the means by which they were able to obtain basic necessities such as food and clothing, and the types of places in which they were typically detained. Moreover, the article explores the various factors that influenced the behavior of both captors and captives, and distinguishes between the appropriate and inappropriate treatment of prisoners based on the established norms of medieval times.Šiame straipsnyje nagrinėjamas elgesys su karo belaisviais XV a. Jame gilinamasi į sunkumus, su kuriais susidurdavo ne tik patys belaisviai (pagal jų pačių laiškus), bet ir su jų išlaisvinimu ir priežiūra susiję asmenys (Vokiečių ordino pareigūnai, senjorai). Taip pat aptariami svarbiausi nelaisvės aspektai, belaisvių nepritekliai, būdai, kuriais jie galėjo gauti būtiniausių dalykų, pavyzdžiui, maisto ir drabužių, ir vietos, kuriose paprastai buvo laikomi belaisviai. Be to, aptariami veiksniai, darantys įtaką kalintojų poelgiams, kartais lemiantys žiaurų elgesį, ir atskiriama, koks elgesys su belaisviais pagal Viduramžiais nusistovėjusias normas buvo tinkamas, o koks – netinkamas
Ispanijos moriskų ir Lietuvos Didžiosios Kunigaikštystės totorių koranai: palyginimas ir bendrų bruožų suradimas
Get PDFThis paper is aimed at presenting a preliminary comparative study of the Qur’anic translations produced by two autochthonous European Muslim communities: Spanish Mudéjars (Muslims who remained in the Iberian Pen- insula after the Christian reconquest) and Moriscos (former Muslims forced to convert to Christianity) and, on the other side of Europe, the Tatars of Grand Duchy of Lithuania (GDL). The framework for this comparison is provided by some basic facts: over the span of two centuries, in the case of the Morisco pop- ulation (starting with the conquest of Granada in 1492, until the expulsion of the Moriscos in 1609)1, and three centuries in that of the Tatars of the GDL (17th to 19th centuries), their literary production was exclusively hand-written. Both groups preserved their Muslim religiosity but, with some erudite exceptions, had only scarce knowledge of Arabic, the holy language of Qur’anic revelation. Moreover, without having access to one another’s culture, both Moriscos and the Tatars of the GDL adapted the Arabic alphabet to their vehicular languag- es, Romance and Slavic respectively2. Thanks to this adaptation strategy, they maintained the sacred aspect of their writings and were able to translate the Qur’an into a language they fully understood. However, in spite of these strik- ing similarities between the two groups, there were also notable differences. While the Tatars of the GDL were granted full religious freedom, the Moriscos were heavily persecuted for any signs of adherence to Islam. In order to shed more light on the phenomenon of European Muslim cultures, in this paper I will present various manuscript examples of these groups’ Qur’anic translations, and draw some preliminary conclusions regarding the information that can be retrieved from this kind of sources.Šio straipsnio tikslas – pristatyti preliminarų palyginamąjį Korano vertimų, kuriuos atliko ispanų mudeharai (musulmonai, likę Iberijos pusiasalyje po krikščionių užkariavimo) ir moriskai (musulmonai, priversti priimti krikščionybę), o kitoje Europos pusėje – Lietuvos Didžiojoje Kunigaikštystėje (toliau – LDK) – totoriai, tyrimą. Ispanijos mudeharai ir moriskai bei LDK totoriai lai- komi autochtoniškomis Europos musulmonų bendruomenėmis. Šio palyginimo pagrindą sudaro keli pagrindiniai faktai: tiek moriskų (nuo Granados užkariavi- mo 1492 m. iki moriskų išvarymo 1609 m.), tiek LDK totorių (XVII–XIX a.) li- teratūrinė kūryba buvo išskirtinai rašyta ranka. Abi grupės išsaugojo išpažįstamą religiją – islamą, tačiau menkai temokėjo arabų (su kai kuriomis retomis išimti- mis) – Korano apreiškimo šventąją kalbą. Be to, neturėdami sąlyčio vieni su kitų kultūra, tiek moriskai, tiek LDK totoriai pritaikė arabų abėcėlę savo kalboms – atitinkamai romanų ir slavų. Taikydami šią adaptacijos strategiją jie išlaikė savo raštų šventumą ir sugebėjo išversti Koraną į jiems visiškai suprantamą kalbą. Tačiau, nepaisant šių ryškių dviejų grupių panašumų, būtą ir esminių skirtumų. LDK totoriams buvo suteikta visiška religijos laisvė, o ispanų moriskai buvo smarkiai persekiojami dėl bet kokių islamo išpažinimo ženklų apraiškų. Siekdama geriau nušviesti Europos musulmoniškų kultūrų fenomeną, šiame darbe pateiksiu įvairių šių grupių Korano vertimų rankraštinių pavyzdžių bei preliminarias išvadas apie informaciją, kurią galima gauti iš tokio pobūdžio šaltinių
Ученый, муфтий и политик – три «жизни» Якуба Шинкевича
Get PDFThe article deals with the biography of the outstanding representative of the Polish-Lithuanian-Belarusian Tatar community – Jakub Szynkiewicz, whose life path fell on the first half of the 20th century, full of political upheavals and turning points. Being endowed by nature with great abilities, he left a significant mark in all areas and affairs in which he happened to be engaged. Both in the area of science and in the religious and administrative field, he achieved great success, leaving behind a significant legacy and a good memory. Perhaps only his political activity causes censure and various interpretations in modern literature, since it was based on the dubious basis of cooperation with a totalitarian, criminal regime. At the same time, this choice was partly predetermined by the political realities that dominated Eastern Europe at the turn of the 1930s and 1940s.
In this article, the main attention is paid to the scholarly component of Jakub Szynkiewicz’s biography, which fell on the Berlin period of his life in the first half-mid-1920s. At the same time, it is reasonable to make a complete review of the main stages of his life, which allows one to enter the “scholarly” part in a broader historical context and show what caused this or that strategic choice of life trajectory, in which extremely sharp and fateful turns were sometimes made. Although Jakub Szynkiewicz never acted as an “armchair” scholar engaged in “pure science”, but rather was a quite politicized person. Nevertheless, his contribution to the world of Oriental studies is very significant and is associated both with the study of “kitabistics” and Turkological studies of the writings of Rabghuzi and other medieval texts. In general, scholarly activity should not be obscured by the religious-administrative or political actions of Jacub Szynkiewicz. Keywords: Jakub Szynkiewicz (Jakub Schinkewitsch), Polish-Lithuanian Tatars, University of Berlin, Oriental studies, Turkology, Rabghuzi’s work, Rzeczpospolita (The Polish-Lithuanian Commonwealth), Vilna, muftiate.Статья посвящена биографии выдающего представителя общины польско-литовско-белорусских татар – Якуба Шинкевича, чей жизненный путь пришелся на первую половину ХХ в., полную политических катаклизмов и переломов. Якуб Шинкевич и в научной сфере, и на религиозно-административном поприще достиг больших успехов, оставив после себя богатое наследие и добрую память. Пожалуй, лишь политическая его деятельность современными исследователями толкуется неоднозначно, поскольку базировалась на сотрудничестве с тоталитарным преступным режимом. Этот выбор был отчасти предопределен теми политическими реалиями, которые доминировали в Восточной Европе на рубеже 1930–1940-х гг.
В данной статье основное внимание уделено научной деятельности Якуба Шинкевича, пришедшейся на берлинский период его жизни (первая половина–середина 1920-х гг.). В то же время представляется целесообразным сделать полный обзор основных этапов земного пути Я. Шинкевича, что позволит нам вписать его академические достижения в более широкий исторический контекст и показать, чем был обусловлен выбор той или иной жизненной траектории, в которой порой делались чрезвычайно резкие и судьбоносные повороты. Я. Шинкевич никогда не выступал как «кабинетный» ученый, занимающийся «чистой наукой», а скорее представлял собой довольно политизированную личность. Тем не менее, его вклад в мировое востоковедение весьма значителен и связан как с китабистикой, так и тюркологическими исследованиями сочинений Рабгузи и других средневековых текстов. Научные достижения Я. Шинкевича не должны заслоняться его религиозно-административной или политической деятельностью
Kailių išdirbimas Raižiuose XX amžiuje: amatas ir įvaizdis
Get PDFIn Lithuania, fur processing craft used to change depending on the social, cultural and even political context of the development of the state and the nation. In the Tatar community of Raižiai several craftsmen were engaged in fur processing. The artisans were in direct contact with the fur craftsmen working in Butrimonys and the surrounding villages. In this way, the fur processing craft habitat was formed, the centre of which was Raižiai. The article examines the fur processing craft in Raižiai and its surroundings on the basis of archival data and ethnological literature. The forms of fur processing craft transfer between gene rations and their change over time are examined. The aim of the article is to reveal the essence of the Tatar famous business in Raižiai in the context of the history of Lithuanian crafts and to highlight the specific features of the life of the local Tatar community.
The main period of existence of the fur processing craft in Raižiai was before the Soviet era. The analysis of ethnographic field research data showed that the longstanding vertical folk direction for the transmission of the secrets of the craft ensured the viability of the fur processing tradition in the Tatar families. Therefore, the article considers the emergence and existence of the image of the Tatars as fur processing craftsmen as a phenomenon of a unique business. Fur processing was part of the Tatar business, but the craft nurtured throughout its long history, has naturally shaped the image of the Tatars as exceptional masters in the field. The need for furs for peasant clothing due to climatic conditions of Lithuania helped to achieve such mastery, therefore, people were looking for wellperforming craftsmen. The professionalism of the craftsmen, the use of tra ditional methods of fur processing, supported the profound appreciation of the level of mastery of the Tatars in the society. Even the changes in the handicraft of preSoviet Lithuania and the desire of the state to expand the layer of crafts men which increased the internal competition of craftsmen, did not reduce the authority of the Tatar fur processing craftsmen. Therefore, in the perspective of the technological changes in the fur processing of the 20th century, the Tatars of Raižiai were cautious about innovation. Such attitude was appreciated by the customers and the quality of the work ensured the demand for the craft. After World War II, the situation had changed. First of all, private business was forbid den, therefore, fur craftsmen had to work illegally; they received bans from the authorities, and even fines were imposed. The surviving fur processing craftsmen in the Soviet era, like the majority of the rural population, were used for unskilled labour in the collective farms and on a Soviet farm. The analysis of the collect ed material indicates that the Soviet era which began to destroy the craft due to ideological circumstances, and the change in the direction of the activity needs of
In Lithuania, fur processing craft used to change depending on the social, cultural and even political context of the development of the state and the nation. In the Tatar community of Raižiai several craftsmen were engaged in fur processing. The artisans were in direct contact with the fur craftsmen working in Butrimonys and the surrounding villages. In this way, the fur processing craft habitat was formed, the centre of which was Raižiai. The article examines the fur processing craft in Raižiai and its surroundings on the basis of archival data and ethnological literature. The forms of fur processing craft transfer between gene rations and their change over time are examined. The aim of the article is to reveal the essence of the Tatarfamous business in Raižiai in the context of the history of Lithuanian crafts and to highlight the specific features of the life of the local Tatar community.
The main period of existence of the fur processing craft in Raižiai was before the Soviet era. The analysis of ethnographic field research data showed that the longstanding vertical folk direction for the transmission of the secrets of the craft ensured the viability of the fur processing tradition in the Tatar families. Therefore, the article considers the emergence and existence of the image of the Tatars as fur processing craftsmen as a phenomenon of a unique business. Fur processing was part of the Tatar business, but the craft nurtured throughout its long history, has naturally shaped the image of the Tatars as exceptional masters in the field. The need for furs for peasant clothing due to climatic conditions of Lithuania helped to achieve such mastery, therefore, people were looking for wellperforming craftsmen. The professionalism of the craftsmen, the use of tra ditional methods of fur processing, supported the profound appreciation of the level of mastery of the Tatars in the society. Even the changes in the handicraft of preSoviet Lithuania and the desire of the state to expand the layer of crafts men which increased the internal competition of craftsmen, did not reduce the authority of the Tatar fur processing craftsmen. Therefore, in the perspective of the technological changes in the fur processing of the 20th century, the Tatars of Raižiai were cautious about innovation. Such attitude was appreciated by the customers and the quality of the work ensured the demand for the craft. After World War II, the situation had changed. First of all, private business was forbid den, therefore, fur craftsmen had to work illegally; they received bans from the authorities, and even fines were imposed. The surviving fur processing craftsmen in the Soviet era, like the majority of the rural population, were used for unskilled labour in the collective farms and on a Soviet farm. The analysis of the collect ed material indicates that the Soviet era which began to destroy the craft due to ideological circumstances, and the change in the direction of the activity needs of a modernizing society, destroyed the way of life of the society, therefore, the craft of Raižiai Tatars, having a hundredyear history, naturally disappeared at the end of the 20th century.Straipsnyje, remiantis archyviniais duomenimis bei etnologine li teratūra, nagrinėjamas kailių išdirbimo amatas Raižiuose ir jų apylinkėse. Sie kiama atskleisti Lietuvos amatų istorijos kontekste totorius garsinančios kai liadirbystės esmę Raižiuose ir išryškinti savito lokalios totorių bendruomenės verslo bruožus. Kailių išdirbimas buvo dalies totorių verslas, tačiau per ilga amžę istoriją puoselėta kailiadirbystė natūraliai formavo totorių kaip išskirtinių šios srities meistrų įvaizdį. Etnografinių lauko tyrimų duomenų analizė parodė, kad ilgaamžė vertikali liaudiškoji amato paslapčių perdavimo kryptis užtikri no kailiadirbystės tradicijos gyvybingumą totorių šeimose. Pateikta straipsnyje medžiaga leidžia teigti, kad dėl ideologinių aplinkybių amatą žlugdyti pradėjęs sovietmetis bei modernėjančios visuomenės poreikių veiklos krypčių kaita ardė visuomenės gyvenimo būdą, todėl šimtametę istoriją turėjęs Raižių totorių amatas natūraliai užgęso XX a. pabaigoje
Psichologijos mokslo likimas Lietuvos aukštosiose mokyklose Antrojo pasaulinio karo metais
Get PDFThis paper examines the fate of psychology as an academic field of study in Lithuanian universities during World War II. During the period of independent Lithuania, thanks to the first psychologists, psychology existed as a science and found its place in the main and only higher education institution of the time, the Lithuanian University (later – Vytautas Magnus University). After the regaining of Vilnius, some of the psychologists stayed at Vytautas Magnus University and some were transfered from Kaunas to the regained Vilnius University. During World War II, Vytautas Magnus University lost all of its psychologists, and Vilnius University also lost several psychologists. However, even under the conditions of occupation and adverse war conditions, psychology survived at the university. Although psychology established itself as a separate scientific discipline in independent Lithuania, it hadn‘t become one either during the Nazi occupation or the first or second Soviet occupations, instead existing alongside the science of pedagogy in Lithuanian higher education institutions, even with a small group of researchers.Straipsnyje nagrinėjama psichologijos mokslo likimas Antrojo pasaulinio karo metu Lietuvos universitetuose. Psichologija nepriklausomos Lietuvos laikotarpiu pirmųjų psichologų dėka egzistavo ir ieškojo savo vietos pagrindinėje ir vienintelėje to meto aukštojo mokslo įstaigoje – Lietuvos (vėliau – Vytauto Didžiojo) universitete. Atgavus Vilnių, dalis psichologų liko Vytauto Didžiojo universitete, dalis buvo perkelti iš Kauno į atgautą Vilniaus universitetą. Antrojo pasaulinio karo metu Vytauto Didžiojo universitetas neteko visų jame dirbusių psichologų, keleto psichologų neteko ir Vilniaus universitetas. Tačiau net ir okupacinėmis bei nepalankiomis karo sąlygomis psichologija universitete išliko. Psichologija tiek nepriklausomoje Lietuvoje, tiek sovietų, tiek nacių okupacijos ir sovietų reokupacijos pradžioje neįsitvirtino kaip atskira mokslo disciplina ir ėjo greta pedagogikos mokslo, tačiau esant net ir mažai mokslininkų grupelei, Lietuvos aukštosiose mokyklose ji egzistavo
Judėjimo simfonija. Kelių eismo taisyklės ir eismo įvykiai Pirmojoje Lietuvos Respublikoje
Get PDFThe article examines the laws and rules governing traffic on streets and roads published in the First Republic of Lithuania, as well as statistical data on traffic accidents. Centralised legal regulation of traffic did not begin until the late 1930s, but within a short period of time three successive laws were published. In the mid-1930s, such a law regulated not only the movement of motor vehicles, but also all non-motorised vehicles and pedestrians. At the same time, statistics on road accidents began to be collected. It is clear from these statistics that, despite strict traffic regulation and sluggish motorisation, the number of accidents has steadily increased.Straipsnyje nagrinėjami Pirmojoje Lietuvos Respublikoje paskelbti įstatymai ir taisyklės, reglamentavę judėjimą gatvėse ir keliuose, bei statistinės žinios apie eismo įvykius. Centralizuotas teisinis eismo reglamentavimas prasidėjo tik trečiojo dešimtmečio pabaigoje, tačiau per trumpą laiką buvo paskelbti net trys vienas kitą pakeitę įstatymai. Ketvirtojo dešimtmečio viduryje tokiu įstatymu buvo reglamentuojamas ne tik motorinių transporto priemonių, bet ir visų nemotorinių priemonių bei pėsčiųjų judėjimas. Tuo pačiu metu buvo pradėtos rinkti statistinės žinios apie nelaimingus įvykius keliuose. Jomis remiantis akivaizdu, kad, nepaisant griežto eismo reglamentavimo ir vangios motorizacijos, nelaimingų įvykių skaičius nuolat didėjo
Kairės virsmas dešine: Fluxus judėjimo idėjų perėmimas ir interpretacija Lietuvoje XX amžiaus antroje pusėje
Get PDFThe article examines how the ideas of the left-wing Fluxus movement were accepted and interpreted in Lithuania in the second half of the 20th century. The matter is that alongside unusual ways of artistic expression, the practices called fluxisms transcended the boundaries of the art field. The analysis has shown that the artistic actions and their content at that time, and especially in the 1980s and 1990s, were based on the quotation, adaptation, and use of Fluxus ideas in Lithuania. Freedom, experimentation, and performativity were intertwined with the political revival movement, the mood of national resistance, and the (self-)ironic relationship with the Soviet era. The ideas of the left avant-garde movement were understood and used for national cultural and political purposes during Lithuania’s revival.Straipsnyje nagrinėjama, kaip XX a. antroje pusėje Lietuvoje buvo priimamos ir interpretuojamos kairiosiomis pažiūromis grįstos Fluxus meninio judėjimo idėjos, nes greta neįprastų meninės raiškos būdų fluxizmais vadintos praktikos peržengdavo meno lauko ribas. Atlikta analizė parodė, kad tuo metu, o ypač devintą–dešimtą dešimtmetį, vykę meniniai veiksmai ir jų turiniai rėmėsi Fluxus idėjų citavimu, pritaikymu bei operavimu Lietuvoje, tad laisvumas, eksperimentiškumas ir performatyvumas susipynė su politinio atgimimo judėjimu, nacionalinio pasipriešinimo nuotaikomis bei (savi)ironišku santykiu su sovietmečiu. Kairiojo avangardinio judėjimo idėjos Lietuvoje Atgimimo laikotarpiu buvo suprastos ir naudojamos nacionaliniais kultūros bei politikos tikslais
