Suchergebnisse

This dissertation analyzes five memoirs written in English by North American writers of Lithuanian descent, published between 2001 and 2017 in the United States and Canada: Painted in Words—A Memoir (2001) by Samuel Bak, The Barefoot Bingo Caller (2017) by Antanas Sileika, White Field, Black Sheep: A Lithuanian-American Life (2010) by Daiva Markelis, A Guest At the Shooters' Banquet (2015) by Rita Gabis, and Siberian Exile: Blood, War, and a Granddaughter's Reckoning (2017) by Julija Šukys. In their memoirs, these writers reflect on and challenge aspects of Lithuanian historical trauma (the Holocaust) and Lithuanian cultural trauma (deportations to Siberia, World War II, the postwar experience, the refugee experience, immigration). They consider the impact of those historical events on their ancestors, themselves, and their descendants. All five embarked on postmemory rite of return journeys to Lithuania after Lituania's independence from the Soviet Union, seeking answers about family narratives. These memoirs function both as memory and postmemory narratives. In each of the memoirs, the writers explore personal narratives as narratives of culture against the backdrop of collective memory and historical and cultural trauma. Superimposed onto their individual memory narratives are explorations of familial and affiliative postmemory that are geographically, historically, and culturally distant for these writers living on the North American continent, and yet vitally important to them. There is a belatedness to these memory narratives, which in part is caused by the divisions of the Iron Curtain and Cold War politics, and in part because of the time needed to process and heal from extreme trauma (the first generation) or come to terms with inherited postmemory traumas (the second and third generations). Writing in English about Lithuania, these writers function as cultural translators who translate their postmemory experience for an audience of North American readers. Their work is representative of a growing body of literary novels, memoirs, essays, plays, and poems that explore postmemory topics related to Lithuanian cultural and historical trauma and collective memory that are written in English and published in North America by both university presses and commercial publishers.

This dissertation analyzes five memoirs written in English by North American writers of Lithuanian descent, published between 2001 and 2017 in the United States and Canada: Painted in Words—A Memoir (2001) by Samuel Bak, The Barefoot Bingo Caller (2017) by Antanas Sileika, White Field, Black Sheep: A Lithuanian-American Life (2010) by Daiva Markelis, A Guest At the Shooters' Banquet (2015) by Rita Gabis, and Siberian Exile: Blood, War, and a Granddaughter's Reckoning (2017) by Julija Šukys. In their memoirs, these writers reflect on and challenge aspects of Lithuanian historical trauma (the Holocaust) and Lithuanian cultural trauma (deportations to Siberia, World War II, the postwar experience, the refugee experience, immigration). They consider the impact of those historical events on their ancestors, themselves, and their descendants. All five embarked on postmemory rite of return journeys to Lithuania after Lituania's independence from the Soviet Union, seeking answers about family narratives. These memoirs function both as memory and postmemory narratives. In each of the memoirs, the writers explore personal narratives as narratives of culture against the backdrop of collective memory and historical and cultural trauma. Superimposed onto their individual memory narratives are explorations of familial and affiliative postmemory that are geographically, historically, and culturally distant for these writers living on the North American continent, and yet vitally important to them. There is a belatedness to these memory narratives, which in part is caused by the divisions of the Iron Curtain and Cold War politics, and in part because of the time needed to process and heal from extreme trauma (the first generation) or come to terms with inherited postmemory traumas (the second and third generations). Writing in English about Lithuania, these writers function as cultural translators who translate their postmemory experience for an audience of North American readers. Their work is representative of a growing body of literary novels, memoirs, essays, plays, and poems that explore postmemory topics related to Lithuanian cultural and historical trauma and collective memory that are written in English and published in North America by both university presses and commercial publishers.

An activity of famous public activist dr. J. Šliūpas when he lived in Palanga is analysed in the article. The aim of the article is to try to determine true dates of Šliūpa's guidance of Palanga municioipality council and what Šliūpas did as burgomaster of Palanga, what are he's merits as burgomaster. It is demosnstrated on the base of documents of Lithuanian central state archyve that Šliūpas was twice elected by Palanga town council the burgomister of the town. As legal burgomaster of Palanga town he worked from 1933 to 1935 and also in 1938-1939. J. Šliūpas became the burgomaster of Palanga in 1941 when nazie's occupation started. He became the burgomaster again because of will of active inhabitants of Palanga. This time Šliūpas was burgomaster of Palanga shortly. He was removed from place because of support of discrimination of Jews. Activity of Šliūpas as public activist and writer is analysed as well. Living in Palanga J. Šliūpas had more leisure time. He spent leisure time for writing of books and translation from foreign languages to Lithuanian language. All time J. Šliūpas was interested in political situation in Lithuania, followed political life of the country. Trying to initiate democratic changes Šliūpas has written several letters and memorandums to Lithuanian Authorities. The letter of Šliūpas to Lithuanian Government led by J. Černius written in 06 04 1939 was very important. In this letter J. Šliūpas comprehensively characterized political situation in Lithuania, evaluated policy of the Government, internal and foreign challenges on the eve of second World War. J. Šliūpas had proposed a broad programme of democratization of Lithuania and a programme of life- giving of economy. J. Šliūpas proposed to restore democracy, to abolish censorship and liberties of priests, to reorganize Lithuanian army, to dismiss Union of tautininkai (nationalists). [.]

An activity of famous public activist dr. J. Šliūpas when he lived in Palanga is analysed in the article. The aim of the article is to try to determine true dates of Šliūpa's guidance of Palanga municioipality council and what Šliūpas did as burgomaster of Palanga, what are he's merits as burgomaster. It is demosnstrated on the base of documents of Lithuanian central state archyve that Šliūpas was twice elected by Palanga town council the burgomister of the town. As legal burgomaster of Palanga town he worked from 1933 to 1935 and also in 1938-1939. J. Šliūpas became the burgomaster of Palanga in 1941 when nazie's occupation started. He became the burgomaster again because of will of active inhabitants of Palanga. This time Šliūpas was burgomaster of Palanga shortly. He was removed from place because of support of discrimination of Jews. Activity of Šliūpas as public activist and writer is analysed as well. Living in Palanga J. Šliūpas had more leisure time. He spent leisure time for writing of books and translation from foreign languages to Lithuanian language. All time J. Šliūpas was interested in political situation in Lithuania, followed political life of the country. Trying to initiate democratic changes Šliūpas has written several letters and memorandums to Lithuanian Authorities. The letter of Šliūpas to Lithuanian Government led by J. Černius written in 06 04 1939 was very important. In this letter J. Šliūpas comprehensively characterized political situation in Lithuania, evaluated policy of the Government, internal and foreign challenges on the eve of second World War. J. Šliūpas had proposed a broad programme of democratization of Lithuania and a programme of life- giving of economy. J. Šliūpas proposed to restore democracy, to abolish censorship and liberties of priests, to reorganize Lithuanian army, to dismiss Union of tautininkai (nationalists). [.]

By analysing Jacques Rancière's conception of art regimes and taking the practical example of paintings by Lithuanian artist Vincas Kisarauskas, it is demonstrated that by thinking about the modern art in the 20th century as the intersection of the three art regimes by Rancière, we might escape from the binary oppositions still prevailing in the interpretations of modern art in post-soviet and post-socialist countries, and also escape the current narratives of late and silent modernisms implying the belatedness and disability of modern art created in Soviet Lithuania. By writing histories of modern art with Rancière, it is possible to claim that at least a part of Lithuanian modern art is neither late nor silent. On the contrary, the part operating in the aesthetic regime of art becomes a space of search for the new tropes of expression and of the common sensual fabric of life.

By analysing Jacques Rancière's conception of art regimes and taking the practical example of paintings by Lithuanian artist Vincas Kisarauskas, it is demonstrated that by thinking about the modern art in the 20th century as the intersection of the three art regimes by Rancière, we might escape from the binary oppositions still prevailing in the interpretations of modern art in post-soviet and post-socialist countries, and also escape the current narratives of late and silent modernisms implying the belatedness and disability of modern art created in Soviet Lithuania. By writing histories of modern art with Rancière, it is possible to claim that at least a part of Lithuanian modern art is neither late nor silent. On the contrary, the part operating in the aesthetic regime of art becomes a space of search for the new tropes of expression and of the common sensual fabric of life.

By analysing Jacques Rancière's conception of art regimes and taking the practical example of paintings by Lithuanian artist Vincas Kisarauskas, it is demonstrated that by thinking about the modern art in the 20th century as the intersection of the three art regimes by Rancière, we might escape from the binary oppositions still prevailing in the interpretations of modern art in post-soviet and post-socialist countries, and also escape the current narratives of late and silent modernisms implying the belatedness and disability of modern art created in Soviet Lithuania. By writing histories of modern art with Rancière, it is possible to claim that at least a part of Lithuanian modern art is neither late nor silent. On the contrary, the part operating in the aesthetic regime of art becomes a space of search for the new tropes of expression and of the common sensual fabric of life.

By analysing Jacques Rancière's conception of art regimes and taking the practical example of paintings by Lithuanian artist Vincas Kisarauskas, it is demonstrated that by thinking about the modern art in the 20th century as the intersection of the three art regimes by Rancière, we might escape from the binary oppositions still prevailing in the interpretations of modern art in post-soviet and post-socialist countries, and also escape the current narratives of late and silent modernisms implying the belatedness and disability of modern art created in Soviet Lithuania. By writing histories of modern art with Rancière, it is possible to claim that at least a part of Lithuanian modern art is neither late nor silent. On the contrary, the part operating in the aesthetic regime of art becomes a space of search for the new tropes of expression and of the common sensual fabric of life.

The name of Zenonas Ivinskis associates with a huge amount of his work as a historian – articles, books. How-ever, Zenonas Ivinskis was not only a historian. Archival documents, memoirs reveal the fact, that he took an active part in social and political life of the country. It should be mentioned that historians still pay little atten-tion to this aspect of Zenonas Ivinskis' life. Zenonas Ivinskis' public activity can be divided into three stages. The first one: his experience during the years of the First Lithuanian Republic (1918–1940). The second one is related to the resistance to the first Soviet (1940–1941) and Nazi (1941–1944) occupations; and the last stage: the public activity of Zenonas Ivinskis in exile (1944–1971). The engagement of a future famous Lithuanian historian into public life is related to his childhood and youth. In his memoirs, Z. Ivinskis confesses that religiousness of his parents and membership of Lithuanian youth Catholic organization "Ateitis" were the crucial factors that had shaped his world-view. The activity of "Ateitis" is based on five principles: Catholic and Lithuanian identity, the values of intelligentsia, family and social activity. As a member of "Ateitis", Zenonas Ivinskis gained basic skills in public activity. He practiced writing articles which were published in the press of "Ateitis" Federation; took part in various debates, gave lectures, and arranged different meetings and conferences. The years of occupations reinforced the commitment of Zenonas Ivinskis to the Lithuanian state and its society and he became an active member of Lithuanian resistance movement against the Soviet and Nazi re-gimes. [.]

The name of Zenonas Ivinskis associates with a huge amount of his work as a historian – articles, books. How-ever, Zenonas Ivinskis was not only a historian. Archival documents, memoirs reveal the fact, that he took an active part in social and political life of the country. It should be mentioned that historians still pay little atten-tion to this aspect of Zenonas Ivinskis' life. Zenonas Ivinskis' public activity can be divided into three stages. The first one: his experience during the years of the First Lithuanian Republic (1918–1940). The second one is related to the resistance to the first Soviet (1940–1941) and Nazi (1941–1944) occupations; and the last stage: the public activity of Zenonas Ivinskis in exile (1944–1971). The engagement of a future famous Lithuanian historian into public life is related to his childhood and youth. In his memoirs, Z. Ivinskis confesses that religiousness of his parents and membership of Lithuanian youth Catholic organization "Ateitis" were the crucial factors that had shaped his world-view. The activity of "Ateitis" is based on five principles: Catholic and Lithuanian identity, the values of intelligentsia, family and social activity. As a member of "Ateitis", Zenonas Ivinskis gained basic skills in public activity. He practiced writing articles which were published in the press of "Ateitis" Federation; took part in various debates, gave lectures, and arranged different meetings and conferences. The years of occupations reinforced the commitment of Zenonas Ivinskis to the Lithuanian state and its society and he became an active member of Lithuanian resistance movement against the Soviet and Nazi re-gimes. [.]

The name of Zenonas Ivinskis associates with a huge amount of his work as a historian – articles, books. How-ever, Zenonas Ivinskis was not only a historian. Archival documents, memoirs reveal the fact, that he took an active part in social and political life of the country. It should be mentioned that historians still pay little atten-tion to this aspect of Zenonas Ivinskis' life. Zenonas Ivinskis' public activity can be divided into three stages. The first one: his experience during the years of the First Lithuanian Republic (1918–1940). The second one is related to the resistance to the first Soviet (1940–1941) and Nazi (1941–1944) occupations; and the last stage: the public activity of Zenonas Ivinskis in exile (1944–1971). The engagement of a future famous Lithuanian historian into public life is related to his childhood and youth. In his memoirs, Z. Ivinskis confesses that religiousness of his parents and membership of Lithuanian youth Catholic organization "Ateitis" were the crucial factors that had shaped his world-view. The activity of "Ateitis" is based on five principles: Catholic and Lithuanian identity, the values of intelligentsia, family and social activity. As a member of "Ateitis", Zenonas Ivinskis gained basic skills in public activity. He practiced writing articles which were published in the press of "Ateitis" Federation; took part in various debates, gave lectures, and arranged different meetings and conferences. The years of occupations reinforced the commitment of Zenonas Ivinskis to the Lithuanian state and its society and he became an active member of Lithuanian resistance movement against the Soviet and Nazi re-gimes. [.]

Based on Michael Rössner and Carine Trapper's studies and the memoirs and feuilletons of the Viennese coffeehouse literati, the article concisely considers the genesis of Vienna's coffeehouse literati before a German invasion in 1938. The article confines itself to the Café Griensteidl, Café Central, and Herrenhof, three major coffeehouses literati: the conditions of their setting up and closing down, literary programmes offered by regular visitors at the coffeehouses, the so-called emotional attitude of the coffeehouse, as well as the conditions under which they were generally able to exist. At the stage of the Café Griensteidl, also known as Café Megalomania, the Young Vienna movement centered on Hermann Bahr to declare naturalism in literature and art to be at an end. On the other hand, in contrast to artists the literati of the given stage who later shifted to the Café Central combined salon writing and cafe culture whereby the coffeehouse was seen as a place of writing or even "lifestyle", "emotional attitude". At the stage of the Herrenhof, attempts were made to overcome an impressionistic sense of life upheld at the Café Central, the bohemian lifestyle, decadence and dandyism, and to refuel art, politics and literature discussions originating from the café setting with a tincture of revolutionary activism and anarchism. The Herrenhof literati were interrelated by lasciviousness and the demand for opioid intoxication carried over from the Café Central and promoted by psychoanalyst Otto Gross. Critical feeling and impotence of the modern individual to apprehend the causes of the impending catastrophe constituted an essential condition for cafe culture development. Anticipation of the imminent collapse of the Habsburg monarchy was driving the literati to abundant cafés in Vienna. [.]

Based on Michael Rössner and Carine Trapper's studies and the memoirs and feuilletons of the Viennese coffeehouse literati, the article concisely considers the genesis of Vienna's coffeehouse literati before a German invasion in 1938. The article confines itself to the Café Griensteidl, Café Central, and Herrenhof, three major coffeehouses literati: the conditions of their setting up and closing down, literary programmes offered by regular visitors at the coffeehouses, the so-called emotional attitude of the coffeehouse, as well as the conditions under which they were generally able to exist. At the stage of the Café Griensteidl, also known as Café Megalomania, the Young Vienna movement centered on Hermann Bahr to declare naturalism in literature and art to be at an end. On the other hand, in contrast to artists the literati of the given stage who later shifted to the Café Central combined salon writing and cafe culture whereby the coffeehouse was seen as a place of writing or even "lifestyle", "emotional attitude". At the stage of the Herrenhof, attempts were made to overcome an impressionistic sense of life upheld at the Café Central, the bohemian lifestyle, decadence and dandyism, and to refuel art, politics and literature discussions originating from the café setting with a tincture of revolutionary activism and anarchism. The Herrenhof literati were interrelated by lasciviousness and the demand for opioid intoxication carried over from the Café Central and promoted by psychoanalyst Otto Gross. Critical feeling and impotence of the modern individual to apprehend the causes of the impending catastrophe constituted an essential condition for cafe culture development. Anticipation of the imminent collapse of the Habsburg monarchy was driving the literati to abundant cafés in Vienna. [.]

In the late 19th-early 20th century mostly Lithuanian clerical students would attend the Catholic University of Fribourg as it offered the possibility to study under a pseudonym. This was convenient for the clergy, as officially the authorities of the Russian Empire did not allow clergymen to study in universities abroad. Initially, Lithuanian students joined Polish student societies. However, after a few disagreements and discrepancies, Lithuanians established their own society, which they called "Rūta" (Rue). After being renamed to "Lituania" in 1915, the society was in existence until 1934. The article dwells on the initial stages of the society's activities which cover the period until 1907, or the so-called chronicle period, the name of which comes from the chronicle of the "Rūta" society written by the students themselves. When writing the chronicle the students not only attempted to show the internal life of the so- 508 ciety, but also discussed various aspects of Lithuania's public life. One of the most interesting moments recorded in the chronicle is the students' attitude towards the relationship between Poland and Lithuania and their attempts to establish relations with Polish political activists in emigration. They regarded Lithuanians and Poles as inseparable nations, united by common history. Another interesting aspect is the attitude of the Lithuanian students of the University of Fribourg towards independence related issues. Members of the "Rūta" society had no thoughts with regard to political independence of the country as they considered the nation's cultural work to be most significant.

In the late 19th-early 20th century mostly Lithuanian clerical students would attend the Catholic University of Fribourg as it offered the possibility to study under a pseudonym. This was convenient for the clergy, as officially the authorities of the Russian Empire did not allow clergymen to study in universities abroad. Initially, Lithuanian students joined Polish student societies. However, after a few disagreements and discrepancies, Lithuanians established their own society, which they called "Rūta" (Rue). After being renamed to "Lituania" in 1915, the society was in existence until 1934. The article dwells on the initial stages of the society's activities which cover the period until 1907, or the so-called chronicle period, the name of which comes from the chronicle of the "Rūta" society written by the students themselves. When writing the chronicle the students not only attempted to show the internal life of the so- 508 ciety, but also discussed various aspects of Lithuania's public life. One of the most interesting moments recorded in the chronicle is the students' attitude towards the relationship between Poland and Lithuania and their attempts to establish relations with Polish political activists in emigration. They regarded Lithuanians and Poles as inseparable nations, united by common history. Another interesting aspect is the attitude of the Lithuanian students of the University of Fribourg towards independence related issues. Members of the "Rūta" society had no thoughts with regard to political independence of the country as they considered the nation's cultural work to be most significant.