This article examines The Word of Faith, one of the largest congregations of "modern" charismatic Christians in post-Soviet Lithuania. The ethnographic focus is on the church's extensive network of trust, altruistic exchange, and sociability, known as bendravimas. These networks are theorized as a kind of civil society that allows its members to claim "ethical distinction" and enables them to take a critical stance toward the surrounding social milieu, perceived to be in moral disarray. The Word of Faith is discussed in relation to the national Catholic Church (its principal religious rival) and vis-à-vis broader Lithuanian society. The article suggests that it is concrete everyday practices deemed to be moral and civil, rather than abstract Christian precepts, that motivate Word of Faith believers to be "good people." It is also argued that such practices constitute important means for engendering and reproducing the charisma of this "modern" evangelical congregation.
The First Soviet Occupation in Lithuanian History Textbooks
Soviet occupation (1940) in Lithuanian school textbooks. I will begin by showing that while Lithuanian textbooks do present highly contradictory narratives, informed by the positions rival political actors take with regard to memory politics, it is by
The Centre of Social Anthropology (CSA) at Vytautas Magnus University (VMU) in Kaunas has coordinated projects on this, including a current project on 'Retention of Lithuanian Identity under Conditions of Europeanisation and Globalisation: Patterns of Lithuanian-ness in Response to Identity Politics in Ireland, Norway, Spain, the UK and the US'. This has been designed as a multidisciplinary project. The actual expressions of identity politics of migrant, 'diasporic' or displaced identity of Lithuanian immigrants in their respective host country are being examined alongside with the national identity politics of those countries.
The Lithuanian Catholic Women's Organisation, 1908-1940
This article examines the history of the Lietuviu Katalikiu Moteru Draugija (LKMD, Lithuanian Catholic Women's Organisation) from its foundation in 1908 to its disbandment under Soviet occupation in 1940. Special attention is paid to the LKMD's changing relationship with the Catholic clergy and Lithuanian nationalism. Exploring which type of feminism the LKMD represented, the article focuses on attitudes of the LKMD leadership towards women's rights, participation in society, and paid employment. The beginning of the 1920s is shown to have been a turning point. At that time many educated women became active in order to enshrine women's rights in the statutes of the newly independent Lithuanian State. Several of them joined the LKMD, subsequently succeeding in reducing the clergy's influence on the organisation's central board. The LKMD, it turns out, was a good example of a women's organisation espousing relational feminism (Karen Offen's term), insisting on women's participation in society as being distinct from men's, particularly in relation to women's role as mothers, while taking a stand for equality between men and women, especially with respect to judicial issues.
An outcome of the EUropeanization in rural Lithuania?
Ida Harboe Knudsen
This article focuses on small-scale farming in Lithuania in light of the country's European Union (EU) entrance in 2004. Although the EU, together with the World Bank and the International Monetary Fund, had encouraged a rapid privatization of the former collective farms, the result was not an economically viable farming sector, but a multitude of unspecialized farms run by ageing farmers with but a single cow. These farmers are now viewed as the main obstacle to further development and are encouraged to retire. However, the farmers have proven reluctant to do so. Looking at different attempts to reduce the number of small farms, the article analyzes how the outcomes of the EU programs often are quite different from what was originally intended. Such processes are coined as EUropeanization: a term that embraces how the EU is interpreted and implemented in daily life by the farmers.
What Kind of State Have Lithuanians Been Fighting For?
This article deals with the question of the conceptualization of state (Lith. valstybe) in twentieth-century Lithuanian political thought and its reflections in Sąjūdis, the Lithuanian independence movement, during the years 1988-1990. It is a commonly accepted myth that Sąjūdis restored the language of Lithuania's interwar period and thus the nation-centered, nationalistic paradigm of that period. A closer look at the political discourse of the interwar period suggests that it is misleading to talk about this kind of restitution. Furthermore, considering the fact that it is important to take into account the Soviet paradigms of the state that influenced Lithuanian political discourse for fifty years, the article finds arguments for speaking about a continuation of Soviet political discourse. Thus, along with restitution, it is possible to find continuities while conceptualizing state in Sąjūdis. While analyzing the meaning and semantic fields of those concepts, it is possible to draw arguments about the real nature of the political transformation of Soviet Lithuania.
The Cold War in History Museums around the Baltic Sea
between Denmark and Sweden. The Baltic Sea region today includes nine nations: Denmark, Sweden, Finland, Russia, Estonia, Latvia, Lithuania, Poland, and Germany, as well as the small enclave of Kaliningrad between Lithuania and Poland, which belongs to
Christopher Nield, Steven B. Katz, and Simon Lichman
To Greta Garbo, on her 100th Birthday (18 September 2005)
Landscape With Hunters In A Barn Ramygola Cemetery Over Lithuania-Poland
Remembering the Second World War in Post-Soviet Educational Media
Analyzing representations of the Second World War in Russian—and in one case, Lithuanian—educational media, the contributions to this special issue respond to three important anniversaries: the eightieth anniversary of the signing of the Molotov
The Politics of Identity of East European Immigrants to the U.S.A.
This article provides a fieldwork-based case study for the application of identity empowerment through heritage as a research perspective for the analysis of East European transnationalism seen in Lithuanian immigration in the U.S.A. Two patterns of reclaiming European heritages, 'diasporic' and 'recognitionist', are discussed. The 'diasporic' pattern among more recent migrants embraces a transatlantic heritage in which culture stands for the nation. It is instrumentalised as a claim to retain essential Lithuanianness, and reinforced by the moral imperative to return to the homeland. The 'recognitionist' pattern is exemplified by descendants of earlier East European immigrants, and is focused on family roots, as well as on ethnic history and culture. Transatlantic roots and ethnic heritages of the Lithuanian 'Texas pioneers' are reinforced by belonging to the local United States as migrants strive to achieve re-inscription of that heritage as one that has long been rooted in the local history of Texas.