Suchergebnisse

Alienated fragmented identity in case of the state and nation is analyzed through cultural identity, selfidentification in historical, geopolitical, and political contexts. The main question is how a nation should stay as it was when all around there are huge political, economic, and social changes? What is the influence of internal and extern al structures in shaping the relationship between perceptions of national identity, culture, "foreign"? And what are the manifestations and consequences of real policy (that is based on mythical thinking) on the process of state and nation formation? One of the most interesting and important objects of analysis of alienated identity in the context of states and nations is Russia. This multicultural, multireligious giant constructed by coincidences, wars and aggression and having a unique cultural and historical heritage lacks only one thing – clear autoidentification.

Alienated fragmented identity in case of the state and nation is analyzed through cultural identity, selfidentification in historical, geopolitical, and political contexts. The main question is how a nation should stay as it was when all around there are huge political, economic, and social changes? What is the influence of internal and extern al structures in shaping the relationship between perceptions of national identity, culture, "foreign"? And what are the manifestations and consequences of real policy (that is based on mythical thinking) on the process of state and nation formation? One of the most interesting and important objects of analysis of alienated identity in the context of states and nations is Russia. This multicultural, multireligious giant constructed by coincidences, wars and aggression and having a unique cultural and historical heritage lacks only one thing – clear autoidentification.

In the paper ethnic identity, concepts of ethnic identity and strategies of those concepts in Lithuanian Exile are analysed. Usually in Lithuanian Exile surveys ethnic and national identities are handled as systematized and relatively stable forms of nationalism. In this paper ethnic identity is analysed on the basis of internal contradictions within diaspora and power relations (on the basis of gender, racial, ethnic groups' relations). In the paper we predicate that forms and practices of national collectivity are and can not only be transferred to emigrant community but are constantly transformed while changing boundaries and carrying other shifts in relation to other ethnic communities, and is a part of political formation of identity. In ethnic identity surveys collective identity and ethnic culture were handled as coherent unity, whereas ethnic identity is a part of constantly constructed and shifting processes. Hence in the topic not acculturation theory is chosen either but broader analytical model – through discursive practices, taking into account newspapers' analysis and organizational network in diaspora. Empirical material in the survey chosen is diaspora press and institutions in diaspora. Analytical model – newspapers' content analysis, analysis of strategies, making presumption that linguistic meanings and structural realization are bound together, analysis of practises of implementation – through diaspora institutions and family model. Tasks in the paper – to identify existing perceptions of Lithuanian identity, narratives and discourses of "lithuanianess", to analyse dominant strategies and forms (practices of exclusion and admission of group members, internal group contradictions). Particular attention is committed to youth organizations and role of women in Lithuanian diaspora in implementing political identity formation strategies. The paper conclusion is that Lithuanian intelligentsia had an access in constructing ethnic identity, on the basis of conservative discourse constructed by intellectuals complete social network of diaspora was established which functioned for implementing ethnic identity and ethnic culture. To sustain collective ethnic identity mechanisms of excluding group members were employed, as a result – ethnic continuity was not preserved.

In the paper ethnic identity, concepts of ethnic identity and strategies of those concepts in Lithuanian Exile are analysed. Usually in Lithuanian Exile surveys ethnic and national identities are handled as systematized and relatively stable forms of nationalism. In this paper ethnic identity is analysed on the basis of internal contradictions within diaspora and power relations (on the basis of gender, racial, ethnic groups' relations). In the paper we predicate that forms and practices of national collectivity are and can not only be transferred to emigrant community but are constantly transformed while changing boundaries and carrying other shifts in relation to other ethnic communities, and is a part of political formation of identity. In ethnic identity surveys collective identity and ethnic culture were handled as coherent unity, whereas ethnic identity is a part of constantly constructed and shifting processes. Hence in the topic not acculturation theory is chosen either but broader analytical model – through discursive practices, taking into account newspapers' analysis and organizational network in diaspora. Empirical material in the survey chosen is diaspora press and institutions in diaspora. Analytical model – newspapers' content analysis, analysis of strategies, making presumption that linguistic meanings and structural realization are bound together, analysis of practises of implementation – through diaspora institutions and family model. Tasks in the paper – to identify existing perceptions of Lithuanian identity, narratives and discourses of "lithuanianess", to analyse dominant strategies and forms (practices of exclusion and admission of group members, internal group contradictions). Particular attention is committed to youth organizations and role of women in Lithuanian diaspora in implementing political identity formation strategies. The paper conclusion is that Lithuanian intelligentsia had an access in constructing ethnic identity, on the basis of conservative discourse constructed by intellectuals complete social network of diaspora was established which functioned for implementing ethnic identity and ethnic culture. To sustain collective ethnic identity mechanisms of excluding group members were employed, as a result – ethnic continuity was not preserved.

Discussions about monuments usually revolve not around the visual and aesthetic expression of monuments. Looking at the ongoing debate, one can assume that it is about how we understand what Lithuania is and what Lithuania is not – what we need to remember and what we need to forget in the narrative of Lithuania represented through monuments. In other words, they are related to certain collective images of Lithuania and the world around it. Although this assumption is made in the public debate, it is not verified at academic level. The objective of the research is to analyze what kind of identity of the Lithuanian state is created and represented through the monuments that stand in the public spaces of Lithuania. The author seeks to reveal the theoretical possibilities of the participation of monuments in the formation and representation of state identity and to show the role of monuments as identity construction practices in Lithuania. An analysis of monumental practices reveals that the debate about monuments is primarily shaped by political factors.

Nacija predstavlja oblik političke organizacije povezan s modernosti. Nacionalne države su gradile standardne jezike i obrazovne sustave kako bi se formirala nacionalna identifikacije, budući da država teško može postojati bez nekog oblika kulturne bliskosti među svojim građanima. Bez zajedničkog identiteta, društvo je često podijeljeno i nedostaje mu solidarnosti. Europska unija je izgrađena na ekonomskim i političkim temeljima; no pokušava krivotvoriti osjećaj zajedničke pripadnosti i identiteta. Kao u slučaju nacionalne integracije, postoje dvije mogućnosti - europski identitet na temelju zajedničke kulture i europski identitet temeljen na zajedničkim političkim načelima. Prvi tip identiteta je teško krivotvoriti, s obzirom na europske kulturne i jezične raznolikosti. Drugi tip identiteta teško može biti osnova političke zajednice, a također se teško može postići zbog nepostojanja europskog medijskog prostora i zajedničkog javnog mnijenja. Stoga, autori ovog rada zaključuju da se Europska unija temelji na nestabilnim osnovama. ; Nation represents a form of political organization connected with modernity. National states had been building standard languages and educational systems in order to form national identification, since a state can hardly exist without some form of cultural closeness between its citizens. Without a common identity, a society is often divided and lacks solidarity. European Union was built on economical and political grounds; however it tries to forge a sense of common belonging and identity. As in the case of national integration, there are two possibilities – European identity based on the common culture, and European identity based on common political principles. The first type of identity is hard to forge, due to European cultural and linguistic diversity. The second type of identity can hardly form a basis of spolitical community, and also can hardly be achieved due to non-existence of European media space and common public opinion. Therefore, the authors of this paper conclude that European Union is based on unstable grounds.

After the Second World War, Western European societies had seen some changes in cultural values associated with liberalization, individualism, and hedonism. Value change in society becomes more and more relevant because it means the decreasing level of traditionalism and individual commitment to the group whereas self-realiza-tion becomes more and more relevant. After the war, the peace time was established and as a result the importance of modern state armies started to diminish. Nowadays modern armies are affected by organizational changes and adapt the characteristics of civilian organizations. According to some authors, in postindustrial society the professional identity of a military officer is similar to the one of a manager or an ordinary bureaucrat. For a long time, the profession of a military officer was asso-ciated with heroism, idealism, honor and prestige. The officers' corps was regarded as a military elite manifesting leadership and high standards of a military ethics. These values remain relevant in the normative documents of armies. As an army representa-tive, military officer is also a member of a civil society. Therefore, a military officer faces the challenge of having to adapt to culturally different values of both modern society and traditional military. His professional identity has to combine culturally diverse landmarks of both society and the army. Ambivalent values determine the conf lict of different values in officer's professional identity. The conducted research demonstrates that ambivalence points to the military officers' dissatisfaction with self-realization in military service, horizontal relationships with subordinates and compatibility of family and service time.

After the Second World War, Western European societies had seen some changes in cultural values associated with liberalization, individualism, and hedonism. Value change in society becomes more and more relevant because it means the decreasing level of traditionalism and individual commitment to the group whereas self-realiza-tion becomes more and more relevant. After the war, the peace time was established and as a result the importance of modern state armies started to diminish. Nowadays modern armies are affected by organizational changes and adapt the characteristics of civilian organizations. According to some authors, in postindustrial society the professional identity of a military officer is similar to the one of a manager or an ordinary bureaucrat. For a long time, the profession of a military officer was asso-ciated with heroism, idealism, honor and prestige. The officers' corps was regarded as a military elite manifesting leadership and high standards of a military ethics. These values remain relevant in the normative documents of armies. As an army representa-tive, military officer is also a member of a civil society. Therefore, a military officer faces the challenge of having to adapt to culturally different values of both modern society and traditional military. His professional identity has to combine culturally diverse landmarks of both society and the army. Ambivalent values determine the conf lict of different values in officer's professional identity. The conducted research demonstrates that ambivalence points to the military officers' dissatisfaction with self-realization in military service, horizontal relationships with subordinates and compatibility of family and service time.