The article discusses the peculiarities of daily time management of people living in medium-sized Lithuanian towns. The prevailing concepts of everyday life are examined, focusing on the meanings of everyday life and time that emerge from the emic perspective of the respondents. Aspects of respondents’ daily routine rhythm, coordination of social time and planning of agendas are revealed. It shows how a resident of an average Lithuanian town organises their time in everyday life. The article analyses the data of the field survey conducted in the towns of Josvainiai and Ramygala from January 2020 to October 2020.
In Lithuania, research on folktales from an anthropological perspective is a new topic. This article aims broaden the research on traditional folktales. It highlights the methodological issues of ethnographic research of folktales as cultural heritage, and seeks to answer how ethnographic research of folktales could reveal the human phenomenon and the contexts that surround folktales. It examines the primary outcomes of ethnographic fieldwork: attitudes towards tales and perceptions of the tradition of storytelling, the role of context in defining the meaning of a tale, and the individual’s relationship to the tale, reflecting issues of interrelationship, community and identity.
Erysipelas, called rožė (‘rose’) in Lithuanian, is one of the very few diseases that still make patients turn to traditional charmers for help. Using narratives from the remote village of Musteika (in the Varėna district) and materials recorded elsewhere in Lithuania, the author attempts to establish the ethnomedical concept of erysipelas, and to what extent the treatment by charming can be effective. The research in Musteika allows for the conclusion that the ethnomedical etiology of erysipelas includes both physical and mental causes, and the disease might be a somatic expression of mental experiences. Traditional charming therefore serves as an effective treatment practice.
By applying the internal reconstruction and comparative methods, in this article I detail the ethnological discourse in the 1262 insert in the 6th-century Chronicle of John Malalas. I dispute earlier authors’ hypothetical claims about how the meaning markers 9 boar spleens, 9 gates of hell, etc. relate to the referents abundance and the inherent vitality of the defeated enemy or the sun’s annual movement across the heavens and the 9 gates of the city of Rethra, and others. These ethno-mythological symbols are interpreted harnessing factography from the Old and New Testaments, the Christian dogmatism of the deadly sins (9 [→ 8 → 7]), also detailing Evagrius Ponticus’ and Slavic apotropes, such as the spleen (↔ food of the dead) and their ritual tradition of placing food in gates/gateways for the spirits of the deceased.
In this article, I seek to reveal the culinary traditions of Christmas Eve [Lith. Kūčios] dinner tables among Vilnius-dwellers, analysing the issue from the following aspects: Kūčios as a Christmas Eve cultural particularity in Lithuania and the classification of festive dishes; formation of the Kūčios dinner table among Vilnius-dwellers and villages in the Vilnius surroundings in the early 20th century and the ethnic specifics of Kūčių dishes; the uniqueness of Lithuanian Vilnius-dwellers’ Kūčių dinner tables in the early 21st century and changes during the quarantine period in 2020. This research showed that the Lithuanian Kūčios culinary tradition is still maintained in Vilnius, and that the hierarchical-value structure of festive dishes differs from neighbouring countries.
Based on ethnological analysis, the author of this article presents a new hypothesis concerning the currently obscure origin of the tradition of decorating roadside crosses with aprons and ribbons in the area of the Southern Highlands in Lithuania. Due to an identical and prevalent tradition among the Belarusians, the phenomenon is ascribed to cultural innovations of non- Baltic origin. This enables the identification of the genesis of the custom, for up to the present time the most archaic reminiscenses of proto-Semitic religious-mythological models were interpreted as authentic factographic relics of the Baltic proto-culture: the transformation of mythological images, reflection of necroculture, fertility rites, etc.