Suchergebnisse

The establishment of the Lithuanian state and the consolidation of independence in the Republic of Lithuania (1918–1940) was accompanied by the construction of an appropriate collective memory and the accompanying historical narrative. The Catholic Church in Lithuania at that time was an authoritative institution that influenced various spheres of domestic life in the country; therefore, it could also influence the collective memory. This article attempts to answer whether the Catholic Church in Interwar Lithuania sought to form a collective memory. It is stated that the Lithuanian Episcopate did not demonstrate a purposeful desire to form a collective memory because it did not have a clear and unified approach to the culture of memory. There were other reasons: at first it was hindered by the worries of creating an independent ecclesiastical province of Lithuania, and from the end of the 1930s the Church's relations with the government became strained, as the latter hindered the social activity of Catholic society. The Church did not specifically shape its own story about the creation of a modern Lithuanian state and the history of modern Lithuania. However, the Church turned to this past when, in defending the freedom of action of the Catholic Church, it wanted to emphasise the role of the Church in the creation of an independent state of Lithuania.

The establishment of the Lithuanian state and the consolidation of independence in the Republic of Lithuania (1918–1940) was accompanied by the construction of an appropriate collective memory and the accompanying historical narrative. The Catholic Church in Lithuania at that time was an authoritative institution that influenced various spheres of domestic life in the country; therefore, it could also influence the collective memory. This article attempts to answer whether the Catholic Church in Interwar Lithuania sought to form a collective memory. It is stated that the Lithuanian Episcopate did not demonstrate a purposeful desire to form a collective memory because it did not have a clear and unified approach to the culture of memory. There were other reasons: at first it was hindered by the worries of creating an independent ecclesiastical province of Lithuania, and from the end of the 1930s the Church's relations with the government became strained, as the latter hindered the social activity of Catholic society. The Church did not specifically shape its own story about the creation of a modern Lithuanian state and the history of modern Lithuania. However, the Church turned to this past when, in defending the freedom of action of the Catholic Church, it wanted to emphasise the role of the Church in the creation of an independent state of Lithuania.

The establishment of the Lithuanian state and the consolidation of independence in the Republic of Lithuania (1918–1940) was accompanied by the construction of an appropriate collective memory and the accompanying historical narrative. The Catholic Church in Lithuania at that time was an authoritative institution that influenced various spheres of domestic life in the country; therefore, it could also influence the collective memory. This article attempts to answer whether the Catholic Church in Interwar Lithuania sought to form a collective memory. It is stated that the Lithuanian Episcopate did not demonstrate a purposeful desire to form a collective memory because it did not have a clear and unified approach to the culture of memory. There were other reasons: at first it was hindered by the worries of creating an independent ecclesiastical province of Lithuania, and from the end of the 1930s the Church's relations with the government became strained, as the latter hindered the social activity of Catholic society. The Church did not specifically shape its own story about the creation of a modern Lithuanian state and the history of modern Lithuania. However, the Church turned to this past when, in defending the freedom of action of the Catholic Church, it wanted to emphasise the role of the Church in the creation of an independent state of Lithuania.

The establishment of the Lithuanian state and the consolidation of independence in the Republic of Lithuania (1918–1940) was accompanied by the construction of an appropriate collective memory and the accompanying historical narrative. The Catholic Church in Lithuania at that time was an authoritative institution that influenced various spheres of domestic life in the country; therefore, it could also influence the collective memory. This article attempts to answer whether the Catholic Church in Interwar Lithuania sought to form a collective memory. It is stated that the Lithuanian Episcopate did not demonstrate a purposeful desire to form a collective memory because it did not have a clear and unified approach to the culture of memory. There were other reasons: at first it was hindered by the worries of creating an independent ecclesiastical province of Lithuania, and from the end of the 1930s the Church's relations with the government became strained, as the latter hindered the social activity of Catholic society. The Church did not specifically shape its own story about the creation of a modern Lithuanian state and the history of modern Lithuania. However, the Church turned to this past when, in defending the freedom of action of the Catholic Church, it wanted to emphasise the role of the Church in the creation of an independent state of Lithuania.

Venclova reviews 'Lithuania in European Politics: The Years of the First Republic, 1918-1940,' by Alfonas Eidintas, Vytautas Zalys, Alfred Erish Senn, and edited by Edvardas Tuskenis.

Clark reviews 'Lithuania in European Politics: The Years of the First Republic, 1918-1940' edited by Edvardas Tuskenis.

This dictionary did not represent all the most distinguished people of any nationality, religion or political beliefs; the selection of famous people included mostly Catholics. The Clergy in reputational elite of the Republic of Lithuania in 1918–1940 constituted the largest professional-group – about 163 people out of 1073 (15.1 per cent). Most of clerics studied in St. Petersburg and Kaunas Roman Catholic seminaries, Lithuanian (Vytautas Magnus) and Fribourg (Switzerland) universities. More than half of the clergy inreputational elite consistedof senior generation. One-third ofthe clergy ofthe total research period obtained PhD academic degrees. These conclusions derived fromthe datawhichwas composed of approximate biographical database based ontested fragmentary encyclopedic sources.

This dictionary did not represent all the most distinguished people of any nationality, religion or political beliefs; the selection of famous people included mostly Catholics. The Clergy in reputational elite of the Republic of Lithuania in 1918–1940 constituted the largest professional-group – about 163 people out of 1073 (15.1 per cent). Most of clerics studied in St. Petersburg and Kaunas Roman Catholic seminaries, Lithuanian (Vytautas Magnus) and Fribourg (Switzerland) universities. More than half of the clergy inreputational elite consistedof senior generation. One-third ofthe clergy ofthe total research period obtained PhD academic degrees. These conclusions derived fromthe datawhichwas composed of approximate biographical database based ontested fragmentary encyclopedic sources.

This article determines, based on legal norms, case law, and the scientific doctrine, the significance of legal customs in Lithuania in 1918–1940: it describes the legal customs in thestatus quo res erant ante bellum, i.e., in relation to which social groups and to what extent were the customs applied in Lithuania under the law of the Russian Empire. The significance of the constitutional provision on the reception of pre-war law for legal customs is revealed. The paper also describes the policy of the legislator with regard to legal customs, the limits of the application of customs by law, and the tendencies of legislation in this regard. ; Straipsnyje remiantis teisės normomis, teismų praktika ir mokslo doktrina nustatomas teisinių papročių reikšmingumas Lietuvoje 1918–1940 metais: apibūdinami teisiniai papročiaiin status quo res erant ante bellum, t. y. nurodoma, kurioms socialinėms grupėms ir kokia apimtimi buvo taikyti papročiai Lietuvoje pagal Rusijos imperijos teisę; atskleidžiama konstitucinės nuostatos dėl prieš karą galiojusios teisės recepcijos reikšmė teisiniams papročiams; apibūdinama įstatymų leidėjo politika dėl teisinių papročių, įstatymų nustatytos papročių taikymo ribos ir įstatymų leidybos šiuo klausimu tendencijos.

The article discusses relevant, but so far little examined topic – architectural competitions interwar Lithuania (1918–1940). It is obvious that the culture of competitions was very noticeable and significant part of architectural processes. The majority of important public buildings, and even a significant part of less important projects was built with reference to competitions. The architectural competition as a means to achieve the best result was strongly supported by public policy, as well as by various public societies and private business. The main objective of this article, which is based on archival materials and studies of media of the time, is to reveal the characteristics of organization of competitions, to give a qualitative analysis of the phenomenon. The paper discuss various types of competitions, analyzes requirements, public transparence, the level of internationality, activities of competition commissions, the impact of social and professional environment of competition results. The text also discusses the implementation of competitive works, reveals the level of criticism which follows the process of architectural competition. Finally, the review is being completed with observations about political expectations of clients and the level of implementation of these aspirations. Santrauka Straipsnyje aptariama aktuali, tačiau iki šiol mažai nagrinėta tema – architektūriniai konkursai tarpukario (1918–1940) Lietuvoje. Akivaizdu, kad konkursinė kultūra buvo itin pastebima ir reikšminga tuomečių architektūros procesų dalis. Daugelis svarbiausių visuomeninės architektūros objektų, o neretai ir ne tokie svarbūs, buvo sukurti paskelbus konkursus. Konkursą kaip priemonę pasiekti geriausių rezultatų aktyviai palaikė valstybės politika, šią priemonę naudojo įvairios draugijos, privatus verslas. Tekste, remiantis archyvinės medžiagos bei tuometės spaudos studijomis, bandoma atskleisti būdingiausius konkursų organizavimo principus, pateikiama šio reiškinio kokybinė analizė: aptariami konkursų tipai, analizuojami sąlygų ypatumai, viešumas, tarptautiškumo lygmuo, konkursinių komisijų veikla, plačiosios bei profesinės visuomenės įtakos priimant rezultatus. Tekste taip pat aptariamos konkursinių darbų įgyvendinimo peripetijos, atkreipiamas dėmesys į šiuos procesus lydėsusią kritiką. Apžvalga baigiama pastebėjimais apie politinius užsakovų lūkesčius bei šių aspiracijų įgyvendinimą. Reikšminiai žodžiai:architektūrinis konkursas,tarpukaris,architektūros politika,Lietuva

The Zionism movement, as elswhere in the world, was not a united movement in Lithuania. It was divided between competing political factions, more or less influential at different periods, debating means and ends, and its relation with the Lithuanian state. The main goal of the Zionists was to prepare Jews for emigration to Palestine, and to foster the Hebrew language and national culture. The General Zionists and Zionist Socialists had the biggest influence on Lithuanian Jewish communities in the period of 1918 - 1940. The primary Zionist support for Jewish cultural work and national upbringing was through Jewish schools and the press. The prosperity of the Zionist press in the interwar period was weighty proof, that Lithuanian Jewry supported Zionist ideas. The greatest achievement of the Lithuanian Jewish national minority, which was kept up in the whole interwar period, was the independent educational system. The dominant part of the Jewish educational system was the Tarbut school network. There were a whole complex of the historical and political factors, which comprised the environment in which the Zionist movement flourished in Lithuania in the interwar period. ; Beveik penkiasdešimt metų lietuviškoje istoriografijoje vyravo diametraliai priešinga sionizmo samprata lyginant su vyravusia Vakarų pasaulyje. Informacijos trūkumas iškraipė sionizmo istoriją Lietuvoje: sumenkinamas jo vaidmuo žydų socialiniame, politiniame gyvenime arba, atvirkščiai, pabrėžiama, kad jau savo gyvenimo būdo, tradicinio išauklėjimo požiūriu Lietuvos žydai buvo natūralūs sionizmo šalininkai. Šio straipsnio tikslas - atskleisti esmines sionistinio judėjimo tendencijas Nepriklausomos Lietuvos Respublikoje (1918-1940). Straipsnyje yra tyrinėjama: kokios sionistinės organizacijos veikė tarpukario Lietuvoje, kokie buvo pagrindiniai jų tikslai bei veiklos bruožai, kokie veiksniai lėmė sionizmo įsitvirtinimą ir neginčytiną įtaką Lietuvos žydų bendruomenei.