Lietuvos istorijos institutas

Angažuotoji antropologija1 apima kelis antropologijos disciplinos praktikavimo sluoksnius – nuo permąstymo apie elementarius rašymo metodus ir būdus, siekiant sukurti postkolonijinį ryšį su tyrinėjama tema, surasti neimperialistinę politinę poziciją, iki naujų priemonių ir formų dirbti kartu su bendruomenėmis, atsisakant hierarchinio ir globėjiško santykio. Angažuotumas skatina išlaikyti dvigubą lojalumą – savo profesijai ir akademinei bendruomenei bei politinei kovai, į kurią įsitraukia. Egzistuojanti įtampa tarp utopinių idealų, nusistovėjusios akademinės etikos ir praktinio žinių panaudojimo ir įsitraukimo praturtina aktyvistinius / mokslinius tyrimus.

Recent decades saw historical scholarship to pay more attention to the phenomena which were earlier considered unimportant or, in some cases, non-existent. Intimate relations between men and women who were not yet married, extramarital affairs, cohabitation, etc. were rediscovered and reassessed as indispensable to the more accurate understanding of the formation of marriages, families and

The critique of Dzieje narodu litewskiego (The History of the Lithuanian Nation 1–9, Vilnius, 1835–1841, [DNL]) had always made Teodor vel Teodor Mateusz Narbutt (vel O styk-Narbutt, 1784–1864) argue that he was not a layman nor a wilful forger. His own approach to defending himself against the attack was unique: he prepared a second edition of DNL and the so-called New Mythology – Mytologija Litewska ze sczegółami do wiary, obyczajów i oświaty przedchrześciańskiej Narodu litewskiego odnoszącemi się (Lithuanian Mythology with Details about the Belief, Customs, and pre-Christianity Education of the Lithuanian Enlightenment, 1848), intended to publish the collection of sources of Lithuanian history kept at his manor in Szawry (Lith. Šiauriai; Grodno Governorate, as of 1843 Vilnius Governorate, Lida Region), and finally, as proof of his honest work, pieced together his scientific correspondence – the letters from scholars, old collectors, and other citizens that cared for Lithuania’s past. Today, this collection that Narbutt made himself – Korrespondencya Uczona (Scientific Correspondence [KU]) is kept at the Manuscript Department of the Wroblewski Library of the Lithuanian Academy of Science (LMAVB : f. 18 [Manuscript collection B4], b. 185/2–185/16, 25r–791v). Narbutt’s peculiar method of defence bore an ad te ipsum character; however yet, due to historic circumstances (the sequestration of the Szawry manor, the seizure of the library and its transfer to the public library of Vilnius), originally designed as a tool of self-reflection, the collection became accessible to the public. And researchers dug into letters addressed to Narbutt with much gusto indeed. Nonetheless, the real attention grabbers were the celebrity names in this collection. Hence, just like the printed work of this historian, his handwritten legacy (in this case, correspondence), too, would often merit a fragmented read, which was largely due to its tremendous volume. For instance, DNL has 5,220 pages, KU 766 archival pages – a total of 1,532 pages recto and verso. In other words, letters to Narbutt were never approached in corpore, as an intentionally built collection with an incredibly bright idea and purpose. The idea that the appearance of this epistolary compendium had been inspired by autograph-hunting, a hot trend at the time, should be disregarded straight away, because not every one of Narbutt’s correspondents was a celebrity. With a few exceptions, their overarching trait was intellectual work and love of Lithuanian antiques. The goal of the article was to approach the collection of letters to Narbutt as a whole, as a means of self-reflection a unique weapon of defence. Narbutt’s epistolary collection had never been dissected from any of these angles. The research has showed that today, KU consists of 386 letters. It is correspondence in Polish, German, Russian, and French (in the order of appearance) written in 1808–1858 (4 letters are not dated). Of the authors of the letters, 68 are men, 3 are women. The social picture of KU is very colourful: from gymnasium students to civil governors, from clergy to members of governorate statistical committees. Still, most of Narbutt’s correspondents were historians, archivists, and litterateurs. Some of the authors were litterateurs just as they were landlords; historians, as they were government officials; clergymen, as they were collectors. This motley crew had one thing in common: they all had read DNL. Cataclysmic political developments have prevented us from having KU in its final form. Not all the letters Narbutt himself had included in his collection have survived to this day. However, regardless of how incomplete KU today is, it features the names of nearly every scholar of Lithuania’s history or lover of Lithuanian antiques of the period nonetheless. The underlying theme of KU is Lithuania’s history, search for and dissemination of historic sources.

In this article, I discuss the manner in which the model proposed by Marija Gimbutas regarding the Indo- European migration in Europe was perceived by Romanian specialists. The article is also an extension of my efforts to understand the relations between prehistoric Transylvania and the North-Pontic steppe. Approached from this historiographic perspective, the subject illustrates a situation symptomatic of Romanian archaeology: the lack, with few exceptions, of serious debates on this controversial subject, the frequent repetition of unverified opinions, statements supported by invalid arguments, etc.

Šiame straipsnyje analizuojama lietuvių liaudies žaidimo užrištomis akimis varianto, vadinamo Lauminėjimas, gyvoji rekonstrukcija, vykusi Lietuvos liaudies buities muziejuje (toliau – LLBM). Ji nagrinėjama kaip performatyvus vyksmas. Žaidimas sukuria situaciją, kai judant didžiuliame ir kompleksiniame eksponate – gyvenamajame name – ir būnant apsuptiems smulkių eksponatų, netikėtai susiduriama su autentiškais eksponatais kaip etnografine visuma; randasi individualūs dalyvių potyriai daugybiniu būdu pažinti tamsųjį Kalėdų laikotarpį išankstinių bei įgytų žinių muziejuje kontekste per muziejininkų koduojamus simbolius.

This article uses a demographic method to study the parish register of births at Raguva Church of the Assumption of the Virgin Mary. Most of these parish register records are stored in the Rare Books and Manuscripts Department of the Martynas Mažvydas National Library of Lithuania. Some of them have been digitized and published on the website www.epaveldas.lt. The chronological sample of the study consists of the eighteenth century (1700–1800) parish register records data, which recorded 10,071 individuals born during the analysed period: 4,891 women and 5,180 men. The tasks of the research are: to determine the distribution of births by gender and class, to determine the number of children born to married or unmarried women; identify the most popular names for each class and gender by separately examining individuals baptized with two or more names. Of the 10,071 births recorded during the period in analysis, 4,891 women and 5,180 men were identified. The distribution of children born by class is as follows: peasants – 9,688 (of which 4,715 girls and 4,973 boys), nobles – 383 (of which 176 girls and 207 boys). The names of 57 peasant women and 67 peasant men were identified during the study. The names of 48 women and 46 men of the nobility were identified. The most popular Christian names of peasant women were Kotryna, Ona, Dorotėja, Marijona, Elžbieta, Ieva, Barbora, Apolonija, Kristina; men – Jonas, Kazimieras, Juozapas, Jurgis, Jokūbas, Motiejus, Mykolas, Simonas, Stanislovas. The most popular names of noblewomen: Ona, Marijona, Kotryna, Teresė; men – Juozapas, Mykolas, Jonas, Ignotas, Antanas, Kazimieras. 95% names of the baptized individuals were common to both classes. Analysis of the sources revealed that 434 individuals were given 2 or more names. These are 225 peasant children (104 girls and 121 boys) and 204 nobility children (85 girls and 119 boys). Most actively two and more names were given in 1781–1800. Two names are common to both nobles and peasants; three names – more common among nobility. After analysis of the problem of giving a Christian name it can be concluded that only in 10% of cases the choice of a Christian name was determined by the names of godparents, 7% by parents' names and only 3% by the names of the saints of that day. Other reasons accounted for 0.1% of all naming cases. In as many as 80% of all cases the reasons for choosing the names have not been identified. After examining the data on the number of illegitimate children it was concluded, that in 1700 to 1800, 113 illegitimate children were registered in Raguva: 108 peasant children (50 girls and 58 boys) and 5 nobility children (2 girls, 3 boys). Most illegitimate children were born between 1761 and 1800.

The aim of this article is to assess the value of Marija Alseikaitė-Gimbutienė’s (Gimbutas) 1946 dissertation published in Tübingen (Germany). It is also important to follow how much of an impact this work had on Lithuanian archaeology and what inspiration it may provide for scholars today. This paper concentrates on the parts of the book which deal with burial customs during the Roman Iron Age. Relevant problems of cultural divisions based on burial site types as per Gimbutienė are examined to see how much this classification may be accepted today. The second part of Gimbutienė’s dissertation, which focused on the meaning of burial customs, provides insights that are still important for scholarship today, and reveals the young scholar’s ability to reconstruct an old belief system and to discern the prospects for the further investigation of burial site material.