Lietuvos istorijos institutas

The main source of Jonas Jablonskis’ Lietuviškos kalbos gramatika (Grammar of the Lithuanian language, Tilsit, 1901 [JaG]), signed under the pseudonym of Petras Kriaušaitis, is Petras Avižonis’ Liėtùviška Gramatiklė (Small Lithuanian Grammar, [Petersburg, 1898] [AvG]). However, Jablonskis significantly supplemented AvG by adding the chapters on preposition, conjunction, interjection, syntax and orthography. He also separated the descriptions of noun and adjective, added chapters on phonetics, pronoun, numeral, verb, used Lithuanian language terms. Jablonskis did not indicate other sources in JaG, fragments of the text taken from other works are not identified as such. However, later Jablonskis wrote that he also used Kazimieras Jaunius’ Lietùviškas kalbomõkslis. Baltiko padangese (Lithuanian Grammar. In the Baltic Skies, [Dorpat,] 1897 [JaunK]). The aim of this study is to determine the relationship between these two grammars. Some of the material for JaG was undoubtedly taken over directly from JaunK, for it was not present in AvG or other grammars that Jablonskis could have used. However, Avižonis also used JaunK, so some fragments entered JaG through AvG, rather than directly from JaunK. Since Jablonskis took over AvG almost in its entirety, there is no doubt such fragments of JaunK had previously been incorporated in AvG only to later appear in JaG. All the more so as JaunK’s statements and examples are equally reformulated, supplemented or abbreviated in AvG and JaG. The article analyses only the material that was taken over to JaG directly from JaunK and that was not present in AvG. It is much more difficult to identify the source of the fragments which are found in both JaunK and Friedrich Kurschat’ Grammatik der Littauischen Sprache (Grammar of the Lithuanian language, Halle, 1876 [KG]). It is not always clear whether Jablonskis took it directly from KG or through JaunK. In such cases, the immediate context is considered. When not only the idea of KG but also more material, adjacent sentences, are taken over from the same section of JaunK, the path of the fragment is considered to be KG → JaunK → JaG. The connection between JaunK and JaG is also evidenced by the uniform wording of sentences. In his grammar, Jablonskis stated that he supported character <tš> [č], proposed by Jaunius, as well as orthography of nom. pl. of i, u stems with endings ‑įs, ‑ųs. JaunK could also have influenced the spelling of the numerals trįs ‘three’, keturiasdešimtas–devyniasdešimtas ‘fortieth—ninetieth’. Jablonskis used Jaunius’ terms būdvardis ‘adjective’, veiksmažodis ‘verb’, prieveiksmis ‘adverb’, jausmažodis ‘interjection’; linksnis ‘case’, linksniavimas ‘declination’, dvilypuotieji būdvardžiai ‘pronominal adjectives’, tikrieji ‘quantitative’ and paeiliniai ‘ordinal’ (numerals), sakomasis būdas ‘mood’, savyveiksmis ‘reflexive verb, form’, nestati, nestačioji kalba ‘indirect speech’. Fragments of JaunK about the concept and types of sounds have been taken over to the JaG. JaG material on consonant assimilation also has connection with JaunK. Jablonskis also used JaunK while preparing the chapter of morphology. There are connections in the definition of adjective, the description of category of number of nouns, pronominal adjectives and gradation of adjectives. There are also identical statements about the declension of numerals and their semantic groups in JaunK and JaG. According to JaunK, the definition of the pronoun was formulated in JaG. Jablonskis also used JaunK to describe verbs, adverbs, and interjection. In the chapter of the syntax, the influence of JaunK can be seen in the description of the use of participants. Jablonskis used the linguistic material, examples of JaunK. Jablonskis used the data of dialects, mostly Samogitians, provided by JaunK. Comments on the grades of adjectives, variants of pronouns, forms of future tense, use of adverbs, as well as lexical variants are related to JaunK.

Abiejų Tautų Respublikos viešajame gyvenime svarbų vaidmenį turėjęs klientelės reiškinys tyrinėtojų vertinamas neigiamai. Sunku būtų nesutikti su tokiu vertinimu, tačiau klientelės problema išryškėja tada, kai imame kelti klausimą apie kliento ir patrono santykių raidą. Būtent šiuo aspektu straipsnyje analizuojama Sapiegų kliento, Lietuvos Didžiosios Kunigaikštystės bajoro Adomo Chmaros karjera. Atliktas tyrimas leidžia teigti, kad nuo pat karjeros pradžios Lietuvos pakanclerio Mykolo Antano Sapiegos dvare būsimąjį Minsko vaivadą Adomą Chmarą ir Lietuvos pakanclerį siejo kliento ir patrono santykiai. Kunigaikščiai Sapiegos visą laiką dalyvavo A. Chmaros gyvenime, tačiau priklausomybė nuo jų palaipsniui silpo ir XVIII a. 8-ajame dešimtmetyje A. Chmara tapo sąlygiškai nepriklausomu ir ekonomiškai save aprūpinančiu politiku. Nepaisant to, kad A. Chmaros santykiuose su pakancleriu M. A. Sapiega klientinę priklausomybę keičia tariamai bičiuliški santykiai, artimesnio ryšio nederėtų ieškoti. A. Chmara tampa Lietuvos raikytojo Ksavero Sapiegos bei Lietuvos kanclerio Aleksandro Sapiegos partneriu. Ir nors vėliau politiškai A. Chmara nutolsta nuo Sapiegų, jis iki pat Abiejų Tautų Respublikos gyvavimo pabaigos išlaiko pagarbą šiai giminei, niekada prieš ją nestoja, o be to, yra dažnas svečias tiek Ružanuose, tiek ir Derečyne. A. Chmara puikiai žino, kieno dėka padarė politinę karjerą ir kas padėjo suformuoti ekonominius pagrindus sėkmingai karjerai. XVIII a. pabaigoje A.

Migracija studijų tikslais visame pasaulyje sparčiai auga ir tampa išskirtiniu šiuolaikinio aukštojo mokslo bruožu. Iššūkiai, su kuriais susiduria tarptautiniai studentai, tokie kaip kalbos ir kultūriniai skirtumai, teisiniai ir socialiniai suvaržymai, priklausymo ir susisaistymo ryšių neapibrėžtumas, pažeidžiamumas, „kitoniškumo“ jausmas, yra reikšmingi veiksniai apibrėžiant tarptautinių studentų identiteto pokyčius. Atlikto tyrimo rezultatai rodo, kad tarptautiniai studentai vertina savo identiteto pokyčius studijų Lietuvoje metu kaip galimybę kurti naują hibridinę „tarptautinio studento“ tapatybę ir tinklus pagal savo vertybes ir patirtį naujoje aplinkoje.

The Indian subcontinent has been one of the regions of the world where the worship of goddesses has been amongst the most longstanding. The seminal work of Marija Gimbutas on the Neolithic and Copper Age settlements of southeastern Europe and particularly her explorations into the feminine forms of the period as possible expressions of Goddess worship have implications for the material culture of the Indian subcontinent in ways that have perhaps not been adequately addressed. Equally, insights into some of the surviving trajectories of rituals and iconographies of goddess worship might serve to throw more light on enigmatic aspects of archaeological finds including from the Neolithic, not just in the context of the subcontinent but elsewhere in antiquity. The paper also sets out to explore the place of the dancing form in ritual particularly with respect to goddess worship, which emerged as a more distinctive feature of Indian antiquity than in many other parts of the world.

1941 m. birželio 7–8 d. JAV lietuvių tautininkų organizuotoje konferencijoje, vykusioje Tabor Farmoje (Mičiganas), įkurta politinė organizacija ‒ Lietuvai vaduoti sąjunga istorikų dar netyrinėta. Tai buvo praktinis žingsnis pasitraukiant iš bendros JAV lietuvių patriotinių srovių organizacijos ‒ Amerikos lietuvių tarybos (toliau ‒ ALT). Tačiau jau pastebimas iki tol susiskaldžiusių tautininkų telkimo ir jų vadovybės centralizavimo procesas. Tam įtakos turėjo prezidentas Antanas Smetona, 1941 m. kovo 10 d. atvykęs į JAV. Tautininkų partneriai – katalikai ir ypač socialistai – jį sutiko šaltai ir nedraugiškai. Tai žeidė JAV lietuvių tautininkų, kurie tikėjosi A. Smetonos asmenį panaudoti Lietuvos laisvinimo kovoje, jausmus. Be to, JAV lietuvių katalikų vadovų vykdoma aukų rinkimo politika ir reiškiamos pastabos dėl finansų savo partneriams Lietuvai gelbėti taryboje netenkino tautininkų. Konferencijoje Tabor Farmoje buvo nutarta Lietuvos laisvinimo akciją vykdyti atskirai nuo ALT, plačiau įtraukiant garsius JAV politikus ir visuomenininkus, palaikančius Lietuvos nepriklausomybę.

Johann Arndt (1555–1621), the German theologian and next-generation religious reformer is the author of the uniquely successful prayer book titled Paradiesgärtlein (Magdeburg, 1612). The first known Lithuanian translation of Arndt’s Paradiesgärtlein appeared in early 19th century in Prussian Lithuanian. It was published in 1807 by the widow of Gottlieb Lebrecht Hartung, a printer from Königsberg. This article aims to reveal the history of revisions of six prayers from Johann Arndt’s Rojaus Darelis (The Garden of Paradise) that were first published in Königsberg in 1807. The goal is to show the revision trends and content transformations Arndt’s texts underwent in the second, 1816 Königsberg edition of Rojaus Darelis, the 1816 Tilsit edition, and the unofficial 1817 conventiclers’ (Lith. surinkimininkai) hymnal Wiſſokies Naujes Gieſmes arba Ewangelißki Pſalmai (Tilsit). The analysis of the prayers has shown that the language of the hymnal Rojaus Darelis (Königsberg, 1807) is rather grounded on the standard of the official ecclesiastical and philological papers of Prussian Lithuania: the prevalent southern subdialect of the Western Aukštaitians of Prussian Lithuania. It is dominated by rather stable normative elements of morphology and diacritic orthography, as evidenced in the philological written works of the period: the grammars of the Lithuanian language by Gottfried Ostermeyer (1791) and Christian Gottlieb Mielcke (1800). The only identifiable non-grammatical orthography trait is the ending -ęs that sometimes appears in the acc. sg. endings of feminine adjectives, pronouns, and numerals. A comparison of the prayers from Rojaus Darelis that were published in Königsberg in 1807 and in 1816 has revealed that the texts had remained stable and free from major or significant revisions content-wise. This edition is even more consistent in its placement of the stress-marks than the one before. Efforts are made to keep up with the standard trend of spelling and language that prevailed in the official printed texts (grammars) of Prussian Lithuanian. It has been established that the making of the new edition of Rojaus Darelis published by the printing house of Johann Heinrich Post in Tilsit in 1816 relied on the Königsberg edition that had been released earlier that year. This is evidence in the morphological and lexical revisions that had been carried over. Structurally, the prayers in the 1816 Tilsit edition had remained intact. There were a little bit more orthography and syntactic differences compared to the 1816 Königsberg edition. It is probable that the Tilsit edition had had an effect on the preparation of Arndt’s prayers that were later featured in Wiſſokies Naujes Gieſmes arba Ewangelißki Pſalmai, a hymnal by Kristijonas Endrikis Mertikaitis (Tilsit, 1817). Nonetheless, it is the 1816 Königsberg edition (or the prior 1807 edition) that is to be considered the original source of the prayers published in Mertikaitis’s hymnal. It was in Wiſſokies Naujes Gieſmes arba Ewangelißki Pſalmai by Kristijonas Endrikis Mertikaitis (Tilsit, 1817) that Arndt’s prayers underwent the greatest extent of transformation. Contrary to the Königsberg or Tilsit editions mentioned in this article, this edition is teeming with differences on all sorts of levels: orthography, phonetics, morphology, lexis, word formation, and syntax. Analysis of the relationship between the sources shows that Mertikaitis’s hymnal did not try to follow the widely recognised grammatical usage. This unconventional approach most probably was the product of Mertikaitis’s savvy of the period language and lack of literacy. It is worth mentioning that Mertikaitis was not a man of academic or spiritual elite, but rather a vibrant preacher of the home-prayer service and schoolteacher who tended to pastoral care, matters of saving his own soul and those of the others as well as eternal life, someone who did not see making language more grammatically correct and standard-comp

Šiame straipsnyje siekiama pristatyti atminties konstravimo modelį taikant lyties prieigą (angl. gendered memory entrepreneurship). Analizė paremta atminties taškais – koncepcija, kurią pasiūlė Marianne Hirsch, apibrėžusi juos kaip „taškus, kuriuose susikerta praeitis ir dabartis, atmintis ir poatmintis, asmeninė ir kultūrinė atmintis“. Teorinį tyrimą papildo dviejų buvusių partizanų ryšininkių – Aldonos Sabaitytės Vilutienės (1931–2020), įkūrusios pirmąjį muziejų, įamžinusį antisovietinį pasipriešinimą ir Stalino vykdytus trėmimus, ir Elenos Aleliūnaitės-Žilvytienės (1925–2020), kurios istoriją (daugiausia dėmesio skiriant jos tėvui) žiniasklaida nušvietė 2019 m., – pasakojimai.

Çatalhöyük East, a Neolithic site in Central Anatolia, has often been referred to as the place of the Mother Goddess. This is because of interpretations made by Mellaart, who discovered and excavated the site in the 1960s, when he discovered its striking symbolism. The female figurines among the finds are the most important reason for this fame. Therefore, various feminist groups have been attracted to this place because they perceived the site as a proof of the existence of a peaceful matriarchal community in the past. All of this is aligned with Gimbutas’ peaceful era theory, which has a Mother Goddess belief. This article will explain how archaeological finds at Çatalhöyük accompanied these theories in the time of Gimbutas and Mellaart and how new studies and new perspectives have altered these assumptions.