Klaipėdos universitetas

The essay introduces the Gramscian concept of hegemony to the study of identity politics, with a special focus on the distinction established by Jean and John Comaroff between hegemony and identity. The case of Catholic identity in Lithuania is used as an illustration why identity politics tend to fail when they are perceived to serve the ends of ideology rather than creating a hegemonic consensus.

The purpose of this paper is to examine the solution (?) of the case. People, because of famine and the occupation of the East Prussia by the Stalinists, fled the Kaliningrad region to Lithuania and other regions in search of bread and work. How many were there? There are hypothesis that 5-7 thousand or more people from Kaliningrad roamed Lithuania in 1946-1947. After the deportation of the ethnic people from the Königsberg/Kaliningrad region in 1947-1949, the MGB and Soviet militia structures searched for them in the neighbouring territories. The net result of the action was the deportation of the so called “Kaliningrad Germans” in 10-12 May, 1951 from Lithuania to Germany. The total amount of deportees, who declared their birth place as East Prussia, was 3415 persons from Lithuania and 275 other regions. The principal result of these deportations of unnecessary, ideologically foreign people was that East Prussia became homogeneously Soviet and all that remained of Königsberg and East Prussia were historical facts.

In the fifth to the eighth centuries, graves of well-armed men and their riding horses –or the ritual parts of horses– were spread throughout almost the entire mainland part of Lithuania and Latvia, or in the territory between the Nemunas and Daugava / Western Dvina Rivers. This was the northernmost part of Europe in which the custom had spread in the fifth to the eighth centuries. While the horsemen’s and horses’ burial customs varied in separate regions of the defined area, still everywhere the horseman and horse were interred in one grave pit, with the horse almost always to the person’s left. In their journey to the Afterlife, however, the bond between horseman and horse began to vary in the communities that lived in the more peripheral regions. The variety of burial customs was associated with differences in the communities’ social structure; these differences affected interment traditions and formed different burial rites. The custom that existed in the Roman Period on the littorals of Lithuania and Latvia to bury ritual horse parts (the head or head and legs) and spurs with armed men disappeared; here only bridle bits symbolized the horse in armed men’s graves in the fifth to the eighth centuries. Warriors’ graves with equestrian equipment spread throughout the entire region between the Nemunas and Daugava in the fifth to eighth centuries. With the change in burial customs (with the spread of cremation), and, apparently, in worldview, riding horse burials appeared that no longer could be associated with the concrete burials of people.

The horse bones found in Lithuanian habitation sites that date to the Late Neolithic and to the Early Bronze Age still do not indicate that these horses were ridden upon or used to plough the soil. However, horse bones have been found in Lithuanian territory only in those sites where bones of other animals that were domesticated have been found. This suggests that domesticated horses in Lithuania might have spread together with other domesticated animals by way of cultural diffusion during the Late Neolithic and Early Bronze Age.

Lake dwellings are a well-known phenomenon in European prehistory. Two submerged sites in Lake Luokesai (Luokesai I and Luokesai II) are the only known lake dwellings from the Bronze Age and Early Iron Age in Lithuania. Soil analysis methods aimed to answer some crucial questions connected with Lake Luokesai’s inhabitants during the period of the occupation of Luokesai I.