В статье исследуется жизненный путь одного из аристократов Великого Княжества Литовского позднее ставшего подданным Российской империи Людвика Скумин-Тышкевича (1748–1808). Это был человек, которому повезло не только избежать репрессий или лишений во времена суровых перемен, но и войти в элиту тогдашнего общества, получить доверие новой власти. В исследовании анализируется карьерные траектории аристократа и изучается причины, благодаря которым представитель не самого могущественного рода Литвы сумел попасть в элиту тогдашнего общества.
Tyrimas atliktas alternatyviąją mediciną praktikuojančių asmenų grupėje, siekiant užfiksuoti minėtoje grupėje paplitusias ligos ir sveikatos traktuotes XXI a. pradžios Lietuvoje. Autorės atliktame kokybiniame (empiriniame) tyrime 2016–2019 m. (tyrimas tęsiamas; atlikta 30 giluminių interviu su alternatyvią mediciną praktikuojančiais asmenimis) Lietuvos didžiuosiuose miestuose išryškėjoa, kad alternatyvius gydymo(si) metodus praktikuojantys asmenys ligą ir sveikatą interpretuoja ne vien kaip fizinio, bet ir kaip filosofinio – metafizinio – pasaulio dalį. Tyrimo duomenys atskleidė sveikatos (gerovės) kaip harmonijos, pusiausvyros būsenos tarp asmens išorinio (fizinio) ir vidinio pasaulių tarsi mikro- ir makropasaulių bei jų dinamiškų sąsajų, tarpusavio rezonanso traktuotę. Liga, arba negalavimas, yra interpretuojama kaip balanso, savojo kelio, švaros praradimas.
The article is devoted to the analysis of the reaping rituality of Ukrainians to demonstrate its close relationship with Old Slavonic ones, and partly with Indo-European mental constants, which has a pre-Christian basis. Thus, memorial motifs (honouring of the dead ancestors for their assistance to living descendants of reach yield) extremely clearly occurs in the reaping rituality.
The article discusses problems connected with Balto-Slavic mythological parallels, including typology of mythological characters, lexical similarities resulting from genetic affinity and borrowing, as well as the influence of mythological systems of neighbouring peoples. Some new Balto-Slavic parallels have been suggested, viz. Rugių boba – Baba Ruga (Roga); Pikulas – pikulík; nelabais, and nelabasis – nelapši, nelapszy, with the focus on their ethnolinguistic aspect, both as mythological characters and as elements of the mythological lexicon. Special attention has been paid to the etymology of these words. The new parallels between the two groups of related languages provides additional material related to Slavic and Baltic ethno- and glottogeny.
The article provides an overview of the emergence of the term ethnic culture, analysing how the notion of ethnic culture is understood in the ethnology of Western countries, and how it is interpreted by the creators of ethnos theory. In Lithuania, not only cultural workers but also scholars and researchers understand ethnic culture very differently. In order to dispense with the chaotic and extremely varied understanding of ethnic culture in Lithuania, the author offers several possible ways out: 1) if most ethnologists and cultural workers in Lithuania have accepted the fundamental postulate of ethnos theory, recognising that ethnic culture can be discerned from the entirety of the culture of the nation, then the notion of ethnic culture existing in the theory of ethnos should also be adopted; 2) if this understanding is rejected, then guidance should be taken from the theoretical approach existing in the ethnology of Western countries requiring us not to apply the notion of ethnic culture when discussing cultures of nations.
The article discusses the origin of the place-name Preila. Preila is a settlement located in the Curonian Spit. To this day, there is no obvious and definitely proven interpretation of this name’s origin. The reason for this is a failure to detect linguistic motivation of the origin of the onym in the kursenieku language. The settlement itself was set about as late as the 19th century, while most linguists tend to look for ancient (Curonian of Prussian) origin of its name. Both phonetic and morphologic structure of the name seems to support this approach, but there was a shortage of proof that motivating lexeme with the theme Preil- could survive through to the 19th century in the language or onomastics of kursenieku language.The article employs several analysis methods, in particular: comparative, internal reconstruction, cartographic, geolinguistic. As some proof surfaced of presence of the onym in cartography prior to establishment of the settlement, the author makes assumption that it was an undocumented Curonian person’s name that gave birth to a place-name, which could initially be just a name of a steading or a micro-toponym.
The article is aimed to clear out the cognitive significance of the concept SEA for the Ukrainian mentality, and culture. Turning to the characteristics of Ukrainian cultural concept SEA, the author identifies two main aspects of it: “external” (related to the territorial and geographical self-identification of the Ukrainians) and “internal” (cognitively associated with the “external”, representing the emotional sphere of romantic personality). The study is based on the Ukrainian dooms of the XVI–XVII centures, collected and published in 1927–1931 by Ukrainian researcher Catherine Hrushevska, and on poems about the sea written by outstanding Ukrainian poetess Lesya Ukrainka and poets of the “Executed Renaissance” (A. Vlizko, J. Pluzhnyk and others).Comparison of two dimensions of the Ukrainian concept SEA (external and internal) gives an opportunity to carry out certain parallels between their cognitive and axiological characteristics. Both in its internal and external dimensions the concept SEA reveals the duality, axiological ambivalence, correlation with the idea of primary chaos, danger and overcoming.
In the article, separate stages of the evolution of the cupboard («mysnyk») in the Polissia dwelling are considered. It was established that at first its functions were performed by a system structurally connected with a log-house «hriad» (decks or beams), which were gradually transformed into «hriady»-shelfs. The shelves placed on the threshold and facial walls were one of the oldest, and the initial stage of the genesis of «myshynyk», which later took their place, is connected with them. At Polissia two types of «myshynyk» has been developed: stationary – structurally associated with a log-house or «lava» (older), and mobile, mostly hinged (of a new origin).
The article presents the Lithuanian fishing glossary in the text of 1792 Curonian lagoon fishing rules. It discusses the problems of creation of this source, authorship, the historical context. It is analysed ethnographic content in glossary of Lithuanian fishing terms. The Baltic linguists haven’t noticed it earlier. New publication of this source could encourage scientists to broader analyze of 1792 fishing rules. It is intended to draw attention to Lithuanistic material in Prussian law documents in German language.
This article analyzes the proper use of various meanings of the adjective draugiškas ‘friendly’. It discusses the semantic structure of this adjective and its different interpretation in the Dictionary of Modern Lithuanian Language and in the Dictionary of Lithuanian Language. The semantic structure of the adjective draugiškas has been specified based on the data collected from the Corpus of Modern Lithuanian Language and other sources, the problem of its figurative use is discussed, and its validity from the stand point of proper usage of new meanings such as „safe“, „harmless“, „comfortable“ is evaluated. The data was collected from various functional styles and the conducted survey shows the real use of the modern adjective draugiškas. In addition, it shows that some of the phrases used with this word that are indicated as incorrect by users, are not violating the norms of language use. The appropriateness of new phrases, such as draugiškas restoranas, draugiška kuprinė, is discussed.