Klaipėdos universitetas

The article is devoted to the new ethnographic and social research results on the Karaitic religion’s minority in Lithuania and Poland. After the last partition of Poland in 1795 main part of Karaites lived in Russia and was given some privileges by the tsars too. When Poles regained their independence and created new Polish Republic Karaites declared full loyalty towards it. During II World War Karaites were not ex-terminated by the Nazis like Jews although they easily could be taken for Jews because in Karaitic liturgy Hebrew language is still present. Today in Lithuania there are two main Karaitic centres: in Trakai and Vilnius with two churches still open. While visiting Trakai it is worth to see Karaitic wooden houses with three windows situated next to a road being a sign of presence of Karaitic community composed of 154 persons.

Present research is based on source materials which point at the importance of education in mother tongue to Poles inhabiting Lithuania in preserving their national identity. At the same time they disprove the thesis about the polonization of Vilnius region, which allegedly took place during the Soviet period as a result of the government’s permission for the existence of schools teaching in Polish. The percentage of students receiving education in the Polish language was always lower than the percentage of Poles inhabiting Lithuania. However, the process of russification was pressed in Vilnius region, which was stopped by regaining of the independence by Lithuania. Poles, who won the right to education in mother tongue in 1950s, in independent Lithuania opted for a traditional model of school with education in mother tongue as well. More and more students were receiving education in schools teaching in Polish, also the number of school leavers continuing studies at universities was increasing.

This article aims to examine the geographical extent of Lithuania in the early 19th century. In the 19th century – from the partitions of the Republic of the Two Nations to the independence of the Republic of Lithuania – the concept of Lithuania drastically changed. Along with it the geographical extent of Lithuania also changed. Current studies of modern Lithuanian history, however, tend to consider 19th-century Lithuania from present viewpoints. The purpose of this article is to show the geographical extent of Lithuania perceived by early 19th-century intellectuals in Vilnius as an example of its geographical and spatial perceptions, which are an important element of the 19th-century understanding of Lithuania.

Female graves, which contain a wholly unfeminine or male-related grave inventory, and not only a single item, are discussed in this paper. The main intention is not to describe in great detail these graves, but rather, by removing them from the context, to approach them as possible archaeological evidence of cross-dressing. Drawing on different historical parallels, a tentative explanation is suggested following two supposed inspirations for cross-dressing: cross-dressing by military consideration, and cross-dressing by cultural consideration.

A detailed description of the Late Glacial environment was attempted through an interpretation of pollen data and lithological records in the sequences with 14C chronologies. Pollen data suggests that during the pre-Alleröd time (>11.914C kyr. BP) tree-less vegetation flourished in the area where sedimentation in freshwater bodies with a high water level was dominant. The formation of Betula and Pinus predominating forest (11.9−11.814C kyr. BP) coincides with the increasing representation of the organic constituent in investigated sequences. Palaeobotanical records show some improvement of the climatic conditions since the middle of the Younger Dryas cold event (10.5−10.414C kyr. BP). Sedimentation in oligo-mesotrophic nutrient-rich lakes with a rather high water level was typical for the end of the Late Glacial.

The epithet Euro-American is ubiquitous in contemporary social science research. There is a tendency, however, for the concept to suffer from a ‘misplaced concreteness’: it is variously used to refer to a population, a place, or even a culture. The collaborative study on which I report here was entitled ‘Public Understanding of Genetics (PUG): a cross-cultural and ethnographic study of the ‘new genetics’ and social identity’. The aim was include, within the same framework, a range of publics, including lay and expert, as well as the media and legislation, and to investigate whether developments in genetic science and the use of genetic and reproductive technologies were impinging (or not) on people’s understandings of kin-ship. We were able to focus, to some extent, on the interface between normative and popular understandings of genetics. In juxtaposing policy and popular discourse our aim was to discern the points at which they converge and diverge. In PUG we were interested, then, in the similarities and differences in kinship thinking across the European sites in which we worked. We attempted to apprehend cultural understandings of kinship through the prism of genetics, and we were using new reproductive and genetic technologies as an ethnographic window through which to explore kinship across Europe.