Lietuvos istorijos studijos
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Lietuvos Tūkstantmetis - Millenium Lithuaniae. Arba ką Lietuva šia proga gali pasakyti pasauliui
No full textKatalikų Bažnyčia Lietuvoje 1940-1990 metais: tarp pasipriešinimo ir prisitaikymo
Get PDFIn spite of suffered losses on the eve of the Soviet reoccupation, the Catholic Church in Lithuania remained one of the most important actors that hindered sovietisation of the social and cultural life during the first years of the Soviet rule. Just in the beginning of the 1950s, the regime was able to cut off all ties connecting the Church with society (publication of religious literature, religious education of youth, involvement of lay people), but in spite of this, the Church was representing further in the eyes of many Lithuanians not only religious contents, but also national values. This mantle of superficial respect hid lowering knowledge of the Church teaching and growing indifference towards it. Due to the long-lasting oppression and isolation from the outside world, the Church retreated into a hard shell, which offered a reliable protection against attacks of the Soviet regime but hardly fit when facing the challenges of an open society.
Nevertheless, even in these unfavourable conditions, there managed to survive shoots of a new life that led to cherish hopes for the future. Firstly, the new period of Church resistance in the 1970s, which took the shape of a believers\u27 rights movement, raised a new generation of conscious lay Catholics. Secondly, the defense of believers\u27 rights was not only the fight for religious liberty but also raised civic as well as national self-consciousness and questioned the norms of Soviet ethics. Thirdly, the necessity to unite forces against the Soviet regime, which was limiting the space of religious and national activities, helped to overcome ethnoconfessional seclusion of the Lithuanian Catholic community, thus opening the way for inter-cultural dialogue
Mariae Vitae kongregacijos misionieriška veikla
Get PDFThe research of Jewish conversions and their concepts in Vilnius city and Vilnius bishopric is aimed at the activity of congregation Mariae Vitae (1737-1864) - unique both in Lithuania and in Europe at large. According to the rule of Mariae Vitae Congregation, it had to deal with religious and lay education of converted girls (mainly Jewish) and provide them with practical skills of work so they could establish in Catholic society. The innovatory social program of Mariae Vitae Congregation, including education and financial help, answered to possible problems of neophytes in Poland and Lithuania of the 18th-19th centuries.
There was no institution dedicated to the care of Jewish catechumens and Mariae Vitae Congregation filled that gap, relieving the integration to Catholic society. The Jews themselves opposed this practice and tried to regain lost members of the community, but these attempts could be successful only if a neophyte was already an adult and showed a will to come back. Besides honest will to baptize, widowhood, potential marriage with a Catholic, and financial problems could be very real spurs to turn to Mariae Vitae sisters
Globalaus mąstymo dozė XXI amžiuje arba visų šalių politaristai, vienykitės ... Rec.:Rec.: Семенов Ю. И. Политарный («азиатский») способ производства. Сущность и место в истории человечества и России. Философско-исторические очерки. Москва, 2008
No full textLietuvos Tūkstantmetis: dvi atmestos alternatyvos
Get PDFThe article considers the following two events in the history of Lithuania of the 19th-20th century from the point of view of the conception of alternative history formulated by Alexander Demandt: 1) the fatal meeting with the last King and Grand Duke of the Polish-Lithuanian Commonwealth Stanislaw August Poniatowski held in Warsaw on 23 July 1792, in which the decision was taken to put up no more resistance to the Russo-Polish War - everything was determined by a seven-to-five majority of votes; 2) on 24 December 1921, the Government of Lithuania informed the League of Nations that it refused the proposed Paul Hymans\u27 second project on Vilnius, though on the 4th of November 1921 the political elite of Lithuania spoke in support of that project. These two dates are related not only by the fact that they are reflections of the defeated historical tendencies, but also by the fact that neither of them appears in the models of the historical memory of Lithuania. Therefore, the present article is aimed at elucidating why these dates are not only excluded from the dominating models of the historical memory of Lithuania, but in essence they are not found even in historiography of Lithuania. The conclusion can be drawn that both events are treated as optics of the great national narrative that formed during the epoch of the national rebirth, which, on the basis of the "falling asleep" metaphor, refused the late history of the Grand Duchy of Lithuania, and in part regarded the integration of Vilnius into Lithuanian culture (Tumas Vaižgantas\u27 conception of "natural Lithuanianism") with skepticism. Nonetheless, the great national narrative was influenced by a realistically triumphant political alternative, that is, the Russian factor. It influenced the ideology of the national rebirth in the second half of the 19th century, and in 1920-1924 directly contributed to the formation of the anti-Polish ideology, as well as the evaluation of the year 1921 from the perspective of the 12th of July 1920 - the 10th of October 1939, that is, from the perspective of returning Vilnius to Lithuania from Stalin\u27s Russia. Hence, a typological, and partly genetic, connection between 1791, 1921, and the modern anti-May and anti-humanistic tendencies both in political and historical culture is discovered. At the same time, attention is drawn to the fact that rejection of both the Constitution of Third May and Paul Hymans\u27 second project had a tragic outcome - the historical alternatives that triumphed led to the destruction of both the Grand Duchy of Lithuania in 1795 and the Republic of Lithuania in 1940.
 
Pabaltijo regionas prancūziškosios istoriografijos akiratyje. - Rec.: Sylvain Gouguenheim. Les Chevaliers teutoniques. Paris: Tallandier, 2007. 775 p.
Get PDFPortugalijos ir Lietuvos ryšių užuomazgos: Martin Lopes ir Damilino de Gois. Du portugalai Lietuvoje XVI amžiuje
No full textAutomobilių transporto raida Klaipėdos krašte XX amžiaus pirmoje pusėje (1900-1939)
Get PDFThe first car in Klaipėda District (Memelgebiet) appeared in 1900, while motor transport started to spread from the 3rd decade of the XX century. In the beginning of 1920, there were 49 cars registered in the district, in 1922, 108 cars registered, while by the end of 1928 - 307 cars registered. The most popular were passenger cars, whereas buses were the latest to appear and the least widespread. At the end of 1937, there were 390 passenger cars, 99 trucks, and 40 buses registered in the district. Most of the cars were registered in Klaipėda city. Compared to the Lithuanian Republic, the degree of motor transport prevalence in Klaipėda district was greater: in 1938 there were 903 residents per one car in Lithuania and 222 residents per one car in the Klaipėda district.
In Klaipėda district, the most widespread were German and American cars, popular makes being Opel, Ford, Chevrolet, and Mercedes Benz. From the 4th decade of the XX century, passenger motor transport started to develop rapidly in Klaipėda district. In 1930, there were 13 interurban bus service routes operating, transporting 166,870 passengers, whereas in 1937 - 23 routes and 397,537 passengers transported. Most of the routes were operated by one bus; an exception was resort routes Klaipėda - Palanga and Klaipėda - Giruliai during the summer season. Starting from the middle of the 4th decade, post buses began to dominate in interurban bus services. In 1938, post administration had 18 buses. From 1934, passenger bus transport was functioning in Klaipėda city with 12 buses running on four routes. In 1935, city buses (exploited by a company belonging to Klaipėda municipality) transported 1,364 million passengers, in 1936 - 1,519 million, in 1937 - 1,752 million passengers. Most of the passengers were transported by the first route uniting Klaipėda railway station and the industrial Smeltė (Schmelz) suburb.
Car exploitation and traffic rules in Klaipėda district were strictly regulated; the main normative acts were prepared in the 4th decade of the XX century. A person needed to receive permission to use a vehicle, and such permission had to be extended annually. Car owners were also obligated to pay an annual fee, which was calculated for passenger cars according to engine power, and for trucks and buses - according to weight. Only persons with a driver\u27s license who completed an officially accredited driving school could drive a car. According to a decree dated 1933, the organization order of passenger motor transport was also regulated in detail. Based on decrees of the district\u27s authority, people were punished for violation of traffic rules (exceeding the speed limit, driving drunk, using a car without permission extended, etc.), and the most frequent penalty applied was monetary fines. In autumn 1938, motorized transport police was established in Klaipėda district for traffic supervision
