Res Humanitariae

The instrumental music-making tradition of Lithuania Minor was officially recognised as a valuable part of the Intangible Cultural Heritage and included in the national register in 2022. In the 20th century, the way of preserving the instrumental music-making of the Lietuvininkai (the inhabitants of Lithuania Minor) typically used for folklore was not followed, and it would have ceased to exist. However, the folklore revival movement that emerged in the 1960s, along with the determined efforts of Antanas Butkus, a master instrument maker, to restore the folk music instruments of Lithuania Minor, and other favourable circumstances, gave rise to renewed interest and new directions for the development of the tradition. The purpose of this article is to explore the forms and development of this folklore tradition, and to identify the factors that had the most important impact on its decline, restoration and continuity.

The article analyzes the theme of the psychology of religion by the American psychologist William James. It is treated in the context of the works of other pioneers of psychological science at that time. James saw positive sides in religiosity/faith: it is a stimulating factor in life, an integrating aspect of human maturation and even a fundamental factor in human spiritual hygiene. Without religion, it is difficult to achieve the meaning of life, and empirical science, in his opinion, was increasingly eroding the foundations of religion. Therefore, in search of a way out, he tried to create the so-called optimistic philosophy. James explained that a psychologist can be just as objectively interested in religious phenomena as in other everyday psychological matters. Psychology can study theological phenomena, but there is one limitation – psychological research is limited to the area of human feelings and will, which means that it does not study doctrinal questions of the Church institution. The sanctity provided by faith helps a person to gain psychological balance, opens new horizons of life, broadens horizons and gives hope for eternity.

The subject of this research is feminine gender roles in Kristina Sabaliauskaitė’s Silva rerum and Kerstin Thorvall’s The Story of Signe. The aim of the thesis is to identify the most common traditional and non-traditional gender roles of women in historical literary narratives by two women writers. The study identifies six gender roles of women: four traditional (mother and wife, daughter and care-giver/housewife), and two non-traditional (adventurer and competitor). The research shows that in historical literary narratives, despite the space-time of the novels, the main semantic axis remains the traditional gender roles of women. The failure to fulfil traditional gender roles determines the emergence of non-traditional gender roles, and a negative impact on the state of women in the novels.

The article presents the traditions and superstitions of film production workers in Lithuania in the mid-20th and the early 21st century. Based on field research data collected in 2020 and 2021, it turned out that most traditions are transferred or adopted from other countries’ film industries and their employees. The research data reveal what symbolic actions are performed on a film set to indicate the successful implementation of the project or part of it. The strengthening of social ties between film production workers is expressed through the tradition of gift-giving or other traditions formed in individual groups, whereas superstitions, which are common among film production workers, are mostly aimed at attracting success, dealing with fear or anxiety while working on a project, or avoiding anything you do not want to happen.

The article focuses on the shift in meaning assigned to the symbol of the holiday tree, specifically its transformation from the Christmas tree into a New Year’s tree. This transformation occurred due to the reorganisation of the ritual calendar by the Soviet occupying regime in Lithuania. The primary objective is to discuss the (political) contest for dominance over this symbol, as portrayed in children’s periodicals, interwar Lithuanian Žiburėlis and Soviet Lithuanian Genys. The theoretical approach is based on the concept of symbolic conflict as articulated by the anthropologist Simon Harrison. The study helps us to understand the mechanism behind the shift of meaning concerning the holiday tree in Soviet Lithuania.

As information technology is becoming a huge part of people’s lives, various genres of folklore are moving online. Old folklore genres are adapting to the changes in people’s lives and are successfully spreading in the online space, while black humour genres on the Internet reflect society, current issues, stereotypes, scandals, and real-life situations. The aim of the article is not only to classify memes (comic units of cultural information), but also to show their relevance and popularity in contemporary society. The paper describes 15 different groups of memes collected from 13 online sources. The analysed works are grouped according to their popularity and the length of their dissemination in the virtual environment (popular, tendentious), and from the most popular examples of this genre, fan-made and political memetic works are distinguished.

The article examines historiographical material of Ukrainian and foreign researchers on the topic of folk clothing of Ukrainians of the Middle Dnipro region from the 19th to the late 20th centuries. Its analysis was carried out according to the thematic and chronological principle. Four stages of research on the clothing of the Middle Dnieper region and adjacent territories are distinguished.

The article examines the issue of money in special circumstances in the towns of Klaipėda and Šilutė in 1918–1923. The main focus is on trying to find out when this money was put into circulation and how long it circulated, as well as to indicate the reasons for its use and to provide new information about the circumstances of the creation of this money. The research has made it possible to reveal many unknown facts: to clarify the dates, to identify new reasons for issuing the money, and to learn about the people who contributed to the creation of this money.

A number of different Midsummer celebration models can be distinguished in Lithuania Minor: the most archaic (14th to 19th century), 20th century, and the modern St John’s Day celebration models. The most archaic celebrations were rich in vestiges of the Baltic world-view and mythology: nature, fire and water were worshipped, and people cast spells to protect themselves from evil forces and ensure a good harvest and a happy life. The 20th-century ritualistic St John’s Day tradition of Prussian Lithuanians lost its existential importance as rituals became customs with new forms and symbolic meanings. The most important features of the celebration are the burning of witches in St John’s fire, and general merriment for youth. In the modern celebration model, there is an attempt to combine ethnic traditions with the needs of the consumer society. Fireworks replace ritual Midsummer fires, as bonfires lose their mythological significance. Although the institutionally organised Midsummer celebrations follow a more or less Lithuania-wide scenario; the centralised organisation of cultural events may be beneficial in fostering local forms of the Lithuanian celebratory tradition by highlighting typical elements of St John’s Day in the region of Lithuania Minor.

The traditional rites of the last week before the beginning of Lent were well known in various ethnographic regions of Ukraine until the middle of the 20th century. The most archaic are the traditional rites, the actions of which are related to the being of the mythical Kolodiy (Колодíй): his “birth”, “baptism”, “funeral”, thus testifying to the summarized life cycle. All this was played out every day during the entire week: married women tied wooden sticks («колóдки») to the bodies of guys and girls who had not been married for too long, they all together destroyed the jackstraw of Kostrub (Кóструб), men’s physical competitions (fisticuffs) were held, known since Kyivan Rus’ times. Here, the tradition of feasting on flour and sour milk dishes was directly related to the cult of the Heavenly Lights and promoted a faster disappearance of the winter manifestations in nature. All the mentioned rites were accompanied by special songs dedicated to them.