Klaipėdos universitetas

Studies based upon surveys in different countries demonstrate that work-life balance (WLB) is one of important factors of job satisfaction (JS). The present article tries to reveal WLB as a factor of JS in social care services in Lithuania. This sector is interesting due to the fact that personal social services as a separate area of welfare, as well as the profession of social work, was established in Lithuania only after 1990 and, therefore, is little researched. The research findings showed that, if to build upon the overall evaluation approach, WLB is an important factor of JS in social care services in Lithuania. In other words, employees satisfied with WLB in their organisation are more likely to be satisfied with job in general. On the other hand, if to use the components approach, whereby WLB consists of multiple aspects that define the balance and give specific meaning to it, not all WLB factors identified in the research have been found significant for both overall assessment of WLB and JS. Therefore, the overall assessment of WLB does not provide basis to formulate recommendations for improving social policy. This requires creating a framework of WLB that is as detailed and systematic as possible, while restricted list of factors may produce incomplete WLB “picture” within the organisation.

In the context of archaeometallurgical studies of copper alloys, it is relevant to record the essential

The rebellion that broke out in the Northwest Province (Severo-Zapadnyi Krai) of the Russian Empire in January 1863 and spread over the former lands of the Commonwealth of the Two Nations is not a new topic for historians. The involvement of women in the insurrection of 1863 has also been studied for a long time, with the first research appearing even before the Second World War. So far, Polish, Belarusian, and to some extent Lithuanian, researchers have raised questions about the forms and methods of women’s protests in this insurrection, and the changes in their social role, and analysed women’s memories and images of women. This article is the first to address memoirs of the January insurrection written by women from the former Grand Duchy of Lithuania who observed the events of the insurrection in these lands. The women’s memoirs are analysed here as a whole, in order to reveal some common features. In contrast to previous studies that have looked at women’s memoirs of the rebellion in order to answer questions about the course of the rebellion, the theme of deportations, or women’s ability to balance social activities and family responsibilities during the insurrection, this paper raises the more general question of what women did and did not write about in their memoirs about the insurrection between 1863 and 1864, and why.

This article surveys the complex issue of the Christianisation of Žemaitija, seeking to illustrate with the aid of Church court sources (supplications to Rome from the end of the 15th century and appeals to the provincial court of appeal in Gniezno), the foundation of churches and altars which took on extra vigour from 1500 onwards until the chaos and destruction caused by the Reformation movements slowed the process of Catholic parish endowment for some time, as the limited amount of boyar disposable income was diverted elsewhere to Protestant foundations. Despite the admittedly restricted network of parish churches, and it is logical to assume that churches were built where the greater concentration of inhabitants lived, it is worth examining the emergence of Catholic practices (piety) – supplications to Rome, the cult of Corpus Christi, indulgences, the popularity of indulgenced fairs, participation in various levels of Church court activity (in Medininkai, Gniezno and Rome), parish fraternities, prevalence of Christian names, the foundation of churches, chapels and altars (with an associated rise in the level of liturgical sophistication demanded by founders, and an increase in the number of Masses being celebrated, and therefore open to attendance, in parish churches). Indeed, by the turn of the 15th and 16th centuries, when all of these factors can be seen, Catholicism was sufficiently rooted in Žemaitijan society at large that any threat to its development could arise only from internal discontentment (in other words, so-called reform movements) rather than any old (pagan) practices.