Sociologija. Mintis ir veiksmas
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Transnacionalinis identitetas ir paveldas: lietuviškumas diasporoje
Get PDFThe aim of the article is to delineate contours of certain social strategies, images and discourses as well as cultural practices related to the Lithuanianness, as culture and heritage imagined, constructed and contested in and among different waves and generations of the Lithuanian Americans. The period, the wave of immigration, the way it happened and in particular the rooted-ness in the American soil are basic markers for a distinct pattern of Lithuanianness to be recognized. Any one of these patterns falls into the ascription of a certain social strategy, ideology and politics of identity and is motivated and re-enforced by ‘symbolic capital’ taken from ‘repository’ (Castells 1997) of national or ethnic heritage. Consequently, the Lithuanian heritage gains its meaning as well as any item of the national ‘repository’ becomes imagined, (re) constructed and circulated differently among at least four generations of the Lithuanian descendants, who started to settle in the United States in 1860’s as economic immigrants, continued in the late 1940s as political DPs (who have moved from displaced person’s camps in Germany) and do continue up to the recent wave of post-Soviet Lithuanian immigration. Lithuanianness as ethnicity can operate as shelter and aid. This is a strategy of particular importance for the each category of the Lithuanian immigrants. It is a sort of model for ethnic subsistence, based on neighborhood ties, as well as on shared language skills and also on an appreciation of common cultural heritage in terms of ethnic foods and customs. Ethnic emancipation is a strategy especially evident during the establishment of the ethnic Lithuanian Catholic Church with service in Lithuanian although all believers in the diaspora never supported such a strategy. Nationalist mission is a strategy of cherishing, perpetuating and retaining ethnicity/nation-ness in terms of culture, language, traditions and heritage. The Lithuanian Charter of 1949 is the best example of the nationalist imperative and mission, applicable to any Lithuanian in exile “to pass on the culture to future generations to insure the eternal nature of his nationality’ The parish of the Lithuanian Catholic Church is the most visible social network in the case of ethnicity. The role of the parish to shelter and embrace ethnic life, is most visible through the whole history of the Lithuanian diaspora in the US, in particular in its early stages. Only one other ethnic organization – the Lithuanian Community, (Lietuviu bendruomene) founded and maintained almost entirely by DPs, primarily for nationalist activities, could be compared in scale and popularity with the parish. For many that immigrated after World War II, the Lithuanian Community was at least of equal importance as was the parish to old-timers. The social networks of the post-communist immigrants are based on common social and economic experience of the Communist regimes, visible in the job market, such as the economy of favors, nepotism and clientalism. Participation in such social networks ‘of their own’ or ‘groups of friends’ is a source of higher salaries, more secure jobs, benefits, and finally, means of successful adaptation, helping immigrants to achieve higher social and economic mobility in American society. Earlier generations of immigrants also transplanted their social experiences from the home country, but unlike new immigrants, they were met by, and exposed to, the same or, at least, very similar social bonds in the new country, where the parish stands as the best example. The most critical issue along all waves of immigration is a normative image of home country. Old-timer’s wave of immigration is overwhelmingly guided by rural and heroic romanticism of the old underdeveloped country. Their image of the people of this country is that of a ‘strong’ people who founded a medieval empire, the Grand Duchy of Lithuania and regained independence from Russia twice during the last century, in 1918 and in 1990. It is also the main source of being ‘proud of being Lithuanian’. The DPs image of the home country was constructed from the typical political refuge experience. The occupied and suffering country, left behind at the end of the World War II, encouraged them to take on a mission of regaining nation and retaining its culture. For the post-Communist newcomers, the image of the home country is full of postcolonial transitional uncertainty, with a clear understanding that Lithuania belongs to the Eastern European region with Russian as lingua franca. They are very self-conscious, and their image of the home country and Lithuanian people is in many ways focussed on the ‘unique-communist regime – experience’ as possessed by the immigrants themselves and their compatriots in Lithuania. The question of sociocultural production of meaning of ethnicity implies praxis of everyday life in diasporas, where manipulation of the Lithuanianness takes place. At least two Lithuanian cultural and heritage practices could be defined. The first involves the essentialisation and codification of culture and heritage. Discourses on the issue of ‘birthright to glorious Lithuanian heritage’ already appeared in the Lithuanian newspapers published in the US at the end of the nineteenth century. The issue of the Lithuanian culture was altered significantly by DPs. The perpetuation of the notion of occupied, and thus repressed and deprived, Lithuanian nation and its culture gained political acceptance within the US government. It gave political motivation for Lithuanian culture in the US to become more than one of many ethnicity cultures within the ‘American dream’, and to acquire a ‘public’ and ‘prestigious’ image. So, despite the predominant ‘Melting Pot’ cultural politics of the US during the post World War II period, the Lithuanian label held moral and cultural prestige. A second visible Lithuanian cultural and heritage practice in America invokes a cultural bricolage of retained and adopted elements. Cultural bricolage is conducted by creating new meanings for national/ethnic cultural forms of kinship, language, artifacts, visual-virtual materials, narratives and stereotypes. Ethnic identifications phrased as “Proud to be Lithuanian” or ‘I am American first and Lithuanian always’ along with a few catchwords or phrases in Lithuanian are starting point in practicing cultural bricoleur. An interest in family genealogies, which is usually strongly related to an interest in finding ethnic roots and eventually ends up in ethnic pilgrimages to Lithuania as a homeland (or the land of ancestors), also belongs to that practice. Material objects, which are supposed to belong to the ethnic/national repository, are used for decoration of private homes and public halls, usually enshrined by ethnic shrines.Manipuliavimas bet kuriuo ir bet kurio paveldo – ypač tautinio – aspektu vyksta ne tik ir ne tiek tautinės valstybės viduje, bet nė kiek nemažiau ir už jos ribų. Emigrantus, pabėgėlius, deportuotuosius ir kitus persikėlusius ar perkeltuosius sieja ne tik socialinė atmintis apie „namų šalį“, bet ir transplantuoti, reprodukuojami bei sumeistraujami tautiniai paveldai. Šio rašinio tikslas – nubrėžti kai kurių socialinių strategijų, socialinių tinklų, įvaizdžių ir diskursų kontūrus, bendrais bruožais aptarti su konkrečiu etniškumu/nacionalumu sukibusio tapatumo kultūrines praktikas, kitaip sakant lietuviškumą – kaip savitą lietuviškos kultūros ir paveldo formą; t. y. kaip „lietuviškumą“ įsivaizdavo ir įsivaizduoja, konstravo ir tebekonstruoja bei/ar siekia užginčyti skirtingos Amerikos lietuvių bangos ir kartos. Remiuosi 2000–2002 m. JAV Vidurio Vakarų valstijose atliktų antropologinių lauko tyrimų duomenimis. Didžiausias dėmesys skirtas Rytų ir Pietų Ilinojaus (įskaitant Westville, Collinsville, West-Frankfort ir Herrin) bei Misurio (St. Louis miesto rytinės dalies) valstijų buvusių angliakasių bendruomenių likučiams bei lietuvių gyvenamiesiems rajonams Èikagoje (įskaitant Brighten Park ir Marquette Park)
Elito įvaizdžio formavimo ypatumai Lietuvos žiniasklaidoje
Get PDFAfter the collapse of Soviet system, mass-media in Lithuania became the concomitant element of democracy. However, with the great reliance by society upon and with the enlarged influence of mass-media, it could become not only the scene where formation of cultural and social values of society take place, but, failing to establish an efficient supervision, an autocratic former of public opinion as well. The authority, carried by mass-media, enables it to create different images, which, if the audience fails to be critical, could be treated as real. Means of mass-media form agenda setting by paying greater attention to some of the topics and leaving the other ones behind, however, the elite of the society always has been one of the subjects of mass-media. The relation between mass-media and elite has not been broadly explored yet, therefore the main purpose of this paper is to analyze how the image of elite in Lithuanian mass-media is formed. The research is based on content analysis of national daily newspapers „Lietuvos Rytas“ and „Vakaro zinios“ published during December 2003. The investigation revealed, that „Vakaro zinios“, which represents the yellow-press, openly divides society into „elite“ and „the masses“ and uses this division actively in it’s pages. This contraposition is extremely emphasized and highlighted by the huge and expressive headlines, comments on photoprints. „Lietuvos rytas“, which aims at representing the solid mass-media, also shows existing confrontation between social segments, however it avoids emphasizing this by giving clearly expressed titles to these segments. During the second research the image of elite was explored in „Stilius“, a weekly supplement of „Lietuvos rytas“, which in several years became the publication, reflecting in chronological order the lifestyle of Lithuanian elite. The investigation of photoreporting of public events in 1998-2005 „Stilius“ revealed an active process of formation of the image of elite. „Stilius“ brought elite into publicity, introduced the lifestyle of elite to society, sorted and presented persons, belonging to elite, to society. There was no publication in Lithuania before „Stilius“, which would show so visually and clearly who forms the elite, what persons belong to it, how they are different. The portrayal of their luxurious lifestyle became one of the features, representing elite. In summary, could be proposed that Lithuanian mass-media, carrying great reliance of society and using it’s influence, actively forms the image of Lithuanian elite, using it to catch the attention of audience. The image of elite, created by mass-media, in case of social tension, could influence the hostility of lower segments of society for the elite.Straipsnio paskirtis – ištirti, kaip Lietuvos žiniasklaidoje formuojamas elito įvaizdis bei išsiaiškinti, kaip ir kodėl – socialinės priešpriešos visuomenėje laikotarpiu – žiniasklaidoje pradedamos akcentuoti visuomenės socialinės stratifikacijos temos. Naudojantis turinio analizės metodu, prieita išvados, kad Lietuvos žiniasklaida, turėdama didelį visuomenės pasitikėjimą bei naudodamasi savo įtaka, aktyviai formuoja Lietuvos elito įvaizdį, kartu išnaudodama jį auditorijos dėmesiui patraukti. Remiantis tyrimo duomenimis yra konstatuojama, kad, esant socialinei priešpriešai, žiniasklaidoje visuomenė pradedama skirstyti į sluoksnius, šitaip kuriant įtampą ir aštrinant situaciją. Tokiame kontekste dažnėja elito sąvokos vartojimas bei labiau akcentuojamas elito, kaip socialinio sluoksnio ir jo atliekamo vaidmens visuomenėje, įvaizdis. Nagrinėjant elito įvaizdžio formavimą skirtinguose žiniasklaidos tipuose nustatyta, kad visuomenėje, didėjant socialiniam atotrūkiui, bulvarinės pakraipos žiniasklaida formuoja neigiamą galios elito įvaizdį. Tuo tarpu rimtajai žiniasklaidai atstovauti siekiančiuose leidiniuose elito, kaip sluoksnio, įvaizdis, veikiau neutralus. Teigiamas įvaizdis siejamas su galios svertų neturinčiu profesiniu-kūrybiniu elitu, kuris yra ne tiek įtakingas ir politizuotas. Taigi žiniasklaidos turima įtaka įgalina ją kurti vienokius ar kitokius įvaizdžius, kurie, esant nekritiškai auditorijai, gali būti traktuojami kaip realūs
Savižudybių aprašymo 1991–2004 m. Klaipėdos spaudoje ypatumai
No full textThe paper examines the peculiarities of reporting suicides in Klaipėda‘s newspapers during the period from 1991 to 2004. The articles were analyzed using 28 features evaluation scheme (according to Gailienė, Trofimova 1999). The qualitative and quantitative analyses of articles covering suicides revealed that majority of them do not satisfy the recommendations for suicides to be reported in media. Main newspapers in Klaipėda almost do not pay any attention to suicide prevention and help. Moreover, the articles practically do not publish statistical data and results based upon scientific research.Šiame straipsnyje analizuojami savižudybių pateikimo 1991–2004 m. Klaipėdos spaudoje ypatumai. Straipsnių analizei taikyta 28 požymių vertinimo schema (žr.: Gailienė, Trofimova 1999). Atlikta kiekybinė ir kokybinė straipsnių apie savižudybes analizė parodė, kad dauguma straipsnių apie savižudybes pagrindiniuose Klaipėdos dienraščiuose neatitinka rekomenduojamų savižudybių pateikimo spaudoje reikalavimų. Pagrindiniai Klaipėdos dienraščiai skiria mažai dėmesio savižudybių prevencijai ir pagalbai bei pateikia nedaug pranešimų apie statistinius ir mokslinių tyrimų duomenis
Ko reikia gerai interpretacijai?
Get PDFReview: Geertz, Clifford. 2005. Kultūrų interpretavimas. Straipsnių rinktinė. Vilnius: Baltos lankos.Recenzija: Geertz, Clifford. 2005. Kultūrų interpretavimas. Straipsnių rinktinė. Vilnius: Baltos lankos
Rygos bobulės. Amžiaus ir galios veiksniai translokalinėse rusakalbių aplinkose
Get PDFUsing a transnational perspective, this article analyzes a web of relations forged by, around and among women in the age of babushka in the Russian-speaking families of Riga, Latvia, and the ways in which gender, age and power interface the relations in the sphere of the private, intimate, familial. My interest is in looking into how these relations position women of age in certain social formations, in the exchanges of material and intangible resources and symbols between their “origins” and their “place”. The object of my fieldwork, analysis and argument is elderly women, or babushkas, in the age (Pearsall 1997; Rosow 1965) by which a Soviet woman had already fulfilled her duties and identities of “a working woman” and “a good mother”. It is a woman’s time that actually was never explicitly addressed by Soviet dominant gender ideology behind well-known cultural representations.Šiame straipsnyje analizuojami socialiniai senyvo amžiaus moterų, vadinamųjų „bobulių“, tarpusavio santykiai ir jų ryšiai su aplinka, kurią apibūdina įvairiopos sąveikos tarp lyties, amžiaus, galios veiksnių ir privačių, intymių, artimų gyvenamojo pasaulio sričių. Straipsnio autorės tikslas – suprasti būdus, kuriais remdamosi moterys užima tam tikrą padėtį socialinėje organizacijoje. Pagrindinis tyrimo dalykas – medžiaginių ir simbolinių išteklių, siejamų su „kilmės“ ir „vietos“ ženklais, mainai tarp senyvo amžiaus moterų, tradiciškai atliepiančių „dirbančios moters“ ir „geros motinos“ įvaizdžius. Straipsnyje teigiama, kad vyraujanti lyčių ideologija, be įprastų kultūros reprezentacijų, niekada tinkamai nenagrinėjo moterų laiko problematikos
Tarpusavio santykių kokybė Lietuvos šeimose
Get PDFThis article is dedicated to the exploration of marital quality in the Lithuanian families and based on the analysis of the sociological survey data (N=500). Marital quality is measured with the Marital Satisfaction (EMS) scale. The article examines the effect of marital quality on the emotional cohesion, conflict level, conflict management style, role sharing in the domestic work and attitudes toward the partnership formation patterns.
Married or cohabiting women in Lithuanian society are more dissatisfied with the marital quality than men are. Gender is the strongest factor, which predicts marital quality. Testing other variables, i.e. class, age, family structure or family background proved no significant connection with the marital quality. Marital quality positively affects the emotional cohesion of partners, reduces the conflict level and leads to the symmetrical role sharing in the couple. Higher levels of satisfaction with marital life are bound with the positive attitudes toward the institutional partnership formation patterns.Straipsnio tikslas – įvertinti tarpusavio santykių (partnerystės) kokybę Lietuvos šeimose bei aptarti jos įtaką šeimos gyvenimo kokybei. Partnerystė matuojama adaptuota ir užsienio šeimos tyrimuose plačiai taikoma „Pasitenkinimo partneryste skale“ (EMS), o šeimos gyvenimo kokybės analizė sutelkta į partnerių emocinio artumo, poros konfliktiškumo lygmens, vaidmenų modelio bei vertybinių nuostatų dėl partnerystės formos tyrimą
Kam sociologams hermeneutika?
Get PDFReview: 1. Sverdiolas, Arūnas. 2002. Būti ar klausti. Hermeneutinės filosofijos studijos – 1. Vilnius: Strofa. 2. Sverdiolas, Arūnas. 2003. Būti ar klausti. Hermeneutinės filosofijos studijos – 2. Vilnius: Strofa.Recenzija: 1. Sverdiolas, Arūnas. 2002. Būti ar klausti. Hermeneutinės filosofijos studijos – 1. Vilnius: Strofa. 2. Sverdiolas, Arūnas. 2003. Būti ar klausti. Hermeneutinės filosofijos studijos – 2. Vilnius: Strofa
Rožinis inkliuzas knygų lentynoje
No full textReview: Ślęczka, Kazimierz. 2005. Feminizmas: šiuolaikinio feminizmo visuomeninės ideologijos ir koncepcijos. Vilnius: Mintis.Recenzija: Ślęczka, Kazimierz. 2005. Feminizmas: šiuolaikinio feminizmo visuomeninės ideologijos ir koncepcijos. Vilnius: Mintis
Moterų politinės galios raiška Rusijos visuomenėje:diskursai ir strategijos
Get PDFThe article analyzes public discourses on political leadership of women in the post-communist Russia. Based on her sociological research the author differentiates two main strategies of female politicians and women’s organizations. The first “professional” group of activists considers women’s interests or women’s rights issues as marginal for their democratic agenda. The second “maternalistic” strategy insists on the essentialist women’s political “predestination” to be responsible only for social and family policy. The analysis of these discourses gives the understanding of the perspectives for political empowerment of Russian women in the context of democratic transition.Straipsnyje analizuojami viešieji politinio moterų vadovavimo diskursai postkomunistinėje Rusijoje. Autorė, remdamasi sociologiniu tyrimu, skiria dvi pagrindines – moterų politikių ir moterų organizatorių – strategijas. Pirmoji, „profesionali“, aktyvisčių grupė svarsto moterų interesus arba moterų teisių problemas, kaip šalutinius demokratinės darbotvarkės klausimus. Antroji, „maternalistinė“, strategija pabrėžia prigimtinę moterų politinę „lemtį“, kurios paskirtis – rūpintis socialine ir šeimos politika. Šių diskursų nagrinėjimas padeda suprasti Rusijos moterų politinės galios raiškos perspektyvas, susijusias su demokratiniais pertvarkymais
Dalyvavimas savanoriškoje veikloje: situacija ir perspektyvos Lietuvoje po 1990-ųjų
Get PDFThe article is aimed at discussing the major presumptions and tendencies of civil participation in voluntary activities in Lithuania after 1990. Despite the objective conditions for public activism in social and political life, participation in non-governmental sector is still low in Lithuania, as only near 13% of the population take part in the activities of NGOs. Following social capital, social exchange theories, civil participation in voluntary activities is one of the ways to influence social processes. According to the results of qualitative (semi-structured interviews with NGO members) and quantitative (national public opinion survey) research, more than a half of the Lithuanian population do participate in different activities on a grass-root level, including sports, tourists clubs, dwellers associations, committees at kinder-gartens and schools. However, participation in NGOs such as: organizations of human rights, animal care, environmental organizations, support funds, etc. is extremely low. Economic and social problems, including low living standards, high rate of unemployment and poverty, as well as scarce traditions of philanthropy partially explain passive civil participation in voluntary activities. Taking into account the importance of civil engagement in NGOs for the community and the society, more information on the benefits of voluntarism, as well as examples of good practice is needed.Studijos tyrimo tikslas – ištirti dalyvavimo nevyriausybinių organizacijų savanoriškoje veikloje situaciją ir tendencijas. Remiantis socialinio kapitalo (R.D. Putnam) ir socialinių mainų (P. Blau) teorijomis analizuojamas dalyvavimo nevyriausybinių organizacijų savanoriškoje veikloje reiškinys, pabrėžiant dalyvavimo galimybes besikuriančios pilietinės visuomenės sąlygomis. Atskirai aptariami savanoriškos veiklos motyvaciniai aspektai. Pateikiami ir interpretuojami empirinio tyrimo duomenys: kiekybinė tyrimo dalis, kurioje analizuojami 2003 m. atlikto Kauno miesto ir Kauno rajono gyventojų visuomeninio aktyvumo tyrimo rezultatai ir 2004 m. atlikta kokybinė tyrimo dalis, kurią sudaro 10 pusiau struktūrizuotų interviu su nevyriausybinių organizacijų atstovais (ekspertais) medžiaga. Remiantis atlikta studija galima teigti, kad dalyvavimo savanoriškoje veikloje pasyvumą Lietuvoje lemia: nestabili gyventojų ekonominė padėtis, individualistinis mąstymas, sovietinio laikotarpio paveldas, nevyriausybinių organizacijų veiklos silpnumas. Teigiamas požiūris į savanorišką veiklą pirmiausiai strategiškai turėtų būti formuojamas nevyriausybinėse organizacijose. Tačiau ne mažiau svarbus ir potencialių savanorių pilietinės savimonės lygmuo, vertybiniai aspektai bei valdžios institucijų požiūris į neapmokamą darbą