Res Humanitariae

The study analyzes the components of the image of telecommunications sector organizations and discusses theoretical aspects. The purpose of this study is to determine what image of the managers of Telia, Tele2 and Bitė is being created in the Lithuanian online media in 2020. The results obtained may be useful for the management of companies operating in the telecommunications sector and other researchers who may extend the research conducted. In order to implement the tasks set in the work, the article uses several methods: first, the method of analysis and synthesis of scientific literature is used, the concept and features of organizational image are presented. The variety of image concepts is revealed and the main differences are distinguished. The specifics of communication of telecommunications company managers are analyzed. The results of an empirical study aimed at investigating what image of the managers of telecommunications companies operating in Lithuania, Telia, Tele2 and Bitė, is being formed in the online media in 2020 are presented and analyzed. It was found that the CEO of Tele2, Petras Masiulis, communicates the most, and the CEO of Telia, Danas Strömberg, communicates the least. Of the CEOs of telecommunications companies, Telia, Tele2, and Bitė, the CEO of Tele2, P. Masiulis, has the best and most solid image in the Internet media: his image was most often seen, he is always depicted as a positive, self-confident, restrained, and solid leader. Analyzing the relationship between telecommunications companies’ investments in advertising and the image of company CEOs in the Internet media, it can be stated that companies’ investments in advertising are partially related to the frequency of communication of company CEOs and their positive positioning in the Internet media.

The article is part of a study aimed at a comparative analysis of the peculiarities of Ukrainian pysanky and Lithuanian margučiai in the context of pre-Christian and Christian paradigms of world-view: their role in the ritual culture of Lithuania and Ukraine, the symbolism of decoration, and the technique of performance. The aim of the article is to study the ritual functions of Ukrainian pysanky and Lithuanian margučiai. The research revealed the variability of the names of Ukrainian and Lithuanian ritual eggs in the context of pre-Christian and Christian cultures (the difference between the Ukrainian pysanka, the Lithuanian margutis, and Easter eggs); the similarities and differences in their use in traditional rites of choosing a pair and commemorating ancestors in Lithuania and Ukraine; and their gradual structural and semantic changes under the influence of Christian culture. The foundations are laid for the reconstruction of the original form and content of the rites in which pysanka, krashanka and margutis were (and are) used.

This study aims to investigate the availability of earth pigments in the Lake Burtnieks area in Latvia and to analyse the use and symbolic significance of ochre during the Stone Age.

The article is devoted to examine the importance of horse image in the poetic texts of various genre Lithuanian folk songs from different local ethnic regions. We find different meanings of the biological horse here, such as riding-horse, working horse, mare and jade here as the representatives in the special social context here. The general conclusion is made about horse as very important symbolic object with wide and deep its meanings in the poetic texts of Lithuanian folk songs.

In this article, a Neolithic anthropomorphic clay figurine from the Ģipka dune settlement in the littoral of Northern Kurzeme is examined as a versatile source of knowledge, forming an idea of the activities of the ancient individual in the field of ideology. This original figurine is analyzed by discovering the many-sidedness of its informative content, which lies not only within the originality of this find, but also in its significance in the examination of so far unsolved questions in the archaeological literature of the Eastern Baltic. These are questions concerning the role of the rite in the everyday life of the Neolithic individual. The scientific significance of the examined figurine is emphasised by the conditions of its finding at the fortified dune settlement, which was visited only during a particular season due to the yearly performance of an undertaking of a ritual character. The special conditions of the finding of this anthropomorphic clay figurine are dealt with in this article (the placement in the pit dug under the palisade), its gender affiliation and time of manufacture have been determined, as well as the possible cultural source, the character of the modelling of the figurine, the manufacturing technique, the design and style, decoration, its symbolism, the fragmentation (breakage) of the figurine, and the aim of its usage within the common procedure of the performance of the ritual action. The originality of the find is also stressed among other Neolithic anthropomorphic figurines that have been found so far in Northern Kurzeme and among Neolithic anthropomorphic finds of a similar style in the Åland Islands (Finland) found at the beginning of the 20th century. Attention is paid to the fact that for the first time in the field of Neolithic research of the Eastern Baltic there is a situation when the spatial context of religious (mythological) or cult practice can be perceived. It is characterised by five interrelating zones or elements: place, where the cult (rite) was practised, imagery that is connected to the cult practice, devices, participants in the cult and the actual action of the cult. The examined figurine from the Ģipka A site is only one of 20 found here in the dune settlements of Northern Kurzeme. These settlements are places for the performance of rites, where specially manufactured anthropomorphic figurines can personify the spirits of ancestors of different generations, for the cult of ancestors, was among the most evident cults practised by aborigine communities. The “shadows of the ancestors” were those that could give descendants different benefits, or take them away. Here at the Ģipka dune settlements, and in no other place, these figurines were broken and placed in specially dug pits, where big and small fireplaces were also burnt. This was carried out by particular persons, the elder or the soothsayer of the community, and these procedures were regulated strictly during the performance of the rite, when a contingent of other interested