Klaipėdos universitetas

The article deals with the incorporation of Lithuanian immigrants into host societies and aims at identifying dominant strategies by which they are incorporated in England, Ireland, Norway and Spain. The main strategies of incorporation are identifying through the intensity of the immigrants’ social, economic, cultural and political linkages with the new society. Another focus is on the patterns of immigrants’ belonging. Based on the prevalence of linkage, four dominant strategies of Lithuanian immigrants’ incorporation into a new society are distinguished: conformist, representative, segregative, and navigational. Field data was obtained through semi-structured and focus group interviews with Lithuanian immigrants in 2007-2008.

In this article I look at popular forms of self-representation in Lithuania, which are born out of a period of time where EUrope, EUropeanization and modernization are getting increasingly important. I argue that such discourses tend to exclude certain parts of the population and thus show a limited part of a complex picture. As I argue with an example from rural Lithuania, all Lithuanian citizens still respond to the many changes which came about with the EU and incorporate new features in their everyday life. They are, sadly enough, not the ones who get to formulate what it means to be Lithuanian in present day society.

The concept of ethnogenesis offers a theoretical approach to hybridity and syncretism that finesses the tensions between “New Amazonian Ethnography” and “New Amazonian History” by simultaneously encompassing the study of indigenous ontologies and alternative constructions of history (i.e., “mytho-historical narratives”) as well as the reconstruction of history from all available sources. Ethnogenesis can be defined as a process of authentically re-making new social identities through creatively rediscovering and refashioning components of ‘tradition,’ such as oral narratives, written texts, and material artefacts. Understood in these terms, ethnogenesis allows us to explore the cultural creativity of indigenous and non-indigenous peoples alike in the making of new interpretive and political spaces that allow people to construct enduring social identities while moving forward in the globalizing nation-states of Latin America.

The end of the Second World War vitally influenced the fate of East Prussia not only from a historical point of view, but also its collective memory. The main object of the article is an analysis of the local aspects of this issue. This included the Curonian Spit as an important evacuation route for Klaipėda/Memel inhabitants at the end of 1944 and a reflection of this process in the collective memory. An important aspect of this analysis is connected with the problem of contemporary Curonian Spit residents in relating with the past as a part of their identity.

The article presents a research study on fashion, social rivalry and identity of nobility in Polish-Lithuanian Republic in the 18th Century. Research is based on the data obtained from widely drawn up inventories of movables allows us to give a social depth to the view constructed upon iconography and literature. The number of inventories, their social representation, connection to specified social group and period enable us to look at the history of fashion and other aspects of material culture considering different social, economic and cultural realities. Registers from the 18th century draw our greatest interest because of their number, reliability and quite equal spread over time.

The human beings use to ascribe themselves and others to certain groups and dividing world for ‘them’ and ‘us’. We should rethink the role played by ethnicity concept in social sciences, common sense knowledge and practice in contemporary world. But the turn from ethnic or national identities to other ones is just the first step in my opinion. The second step in the same direction is to try to answer the question: does it really make sense for sociologists and anthropologists to investigate identities or we rather have to investigate people’s action and their behaviour? Moreover, if only we agree on these points we have to re-think the role that scholars play in the process of interpretation of the world by modern people, because the interpretations that we produce as ‘experts’ do not exist only in an ‘academic world’. They are in use by ordinary people as well as by politicians, and that is why those interpretations have visible practical consequences. Hereby I would like to discuss possible alternatives to ethnically based understandings of the issues of the ‘ethnicity’, ‘identity’ and ‘multiculturalism’. I’ll start with the description of the research experience that made me concerned about the issues pointed out.