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This article aims to present a pub­lic symbolic "Purity- Dirt" system analyzed within structural anthropology and structural functionalism paradigm (Mary Douglas, Victor Turner, Edward Evans-Pritchard, Louis Dumont) as expression of social structuring and hierarchization. Louis Dumont studies on Indian society paved the way for the development of culturological approach to the study of Indian society. The culturological approach identifies itself close to the indological approach. Mary Douglas in the lin e of enquiry in Purity and Danger traces the words and mean ing of dirt in different contexts. What is regarded as dirt in a given society is any matter considered out of place. She attempts to clarify the differences between the sacred, the clean and the unclean in different societies and times. Turner gained notoriety by exploring Arnold van Gen­nep' threefold structure of rites of passage and expanding theories on the liminal phase. Van Gennep's structure consisted of a prelimin al phase (separation), a limin al phase (transition), and a post-liminal phase (reincorporation). Tur er noted that in liminality, there is a tra­sitio al state between two phases: they do not belong to the society that they previously were a part of and they are not yet rei­corporated i­to that society. Liminality is a lim o, an ambiguous period characterized by humility, seclusion, tests, sexual ambiguity, and communitas. Communitas is de­ned as an unstructured community where all mem ers are equal.

In this article the author discusses the practice of cannibalism by, asking why the practice was popularly attributed to distant people long after Europe had exchanged the myths of classical antiquity for the cold and sceptical application of human reason to the wonders of the unknown world. The article discusses Jan Nederveen Pieterse's (1992) opinion about cannibalism as the fearsome trait of those just across the border, just beyond the line that divided the known from the unknown. To explain the persistence of cannibal imagery in the West, and its attribution to the inhabitants of Africa just as the conquest and pillage of Africa by European powers began Pieterse points out that cannibalism earlier served to position Europe's "others" in a hierarchy of exclusion and denigration, delineating the moral boundaries of European "civilization" against the "savagery" of others. Another part of the article analyses cannibal humour, from the late nineteenth century onwards; and from 1980 to the present, that of mechanized cannibalism. The stereotypes that clash here may well reveal profound historical antagonisms, may well embody historical relations between the black and the white. But to disentangle these images from each other, to see them deriving from different "histories" or orders of signification, to see difference emerge from such a binary simplicity, these things require a look at the mechanisms and politics of displacement.

In this article the author discusses the practice of cannibalism by, asking why the practice was popularly attributed to distant people long after Europe had exchanged the myths of classical antiquity for the cold and sceptical application of human reason to the wonders of the unknown world. The article discusses Jan Nederveen Pieterse's (1992) opinion about cannibalism as the fearsome trait of those just across the border, just beyond the line that divided the known from the unknown. To explain the persistence of cannibal imagery in the West, and its attribution to the inhabitants of Africa just as the conquest and pillage of Africa by European powers began Pieterse points out that cannibalism earlier served to position Europe's "others" in a hierarchy of exclusion and denigration, delineating the moral boundaries of European "civilization" against the "savagery" of others. Another part of the article analyses cannibal humour, from the late nineteenth century onwards; and from 1980 to the present, that of mechanized cannibalism. The stereotypes that clash here may well reveal profound historical antagonisms, may well embody historical relations between the black and the white. But to disentangle these images from each other, to see them deriving from different "histories" or orders of signification, to see difference emerge from such a binary simplicity, these things require a look at the mechanisms and politics of displacement.

The present day understanding would state that in a context of studies of anthropological, visual studies any view is an equivalent expression of cultural discourse that is why approaching to culture through analysis of a film also may be successfully applied in knowing different cultural models around or even in our own societies. The first theoretical part is dedicated to review a conception of sexuality in a context of western culture: essencelisation vs constructionalism. The second part is dedicated to analysis sexuality as social construction in the discourse of power. M. Foucault is being introduced who underlines sexuality as a social construct in a discourse of power, processes of suppression of sexuality are being analysed as well as outcomes of the process. In a changing society, understanding of the world, new comprehensions concerning traditional conceptions of sexual roles, manifestations and transformation of sexuality as a social construct are being formed. After reviewing Lithuanian cinematography, we notice the changing expression of sexual images, roles, intercommunication. Forms of sexuality which were replaced out of public discourse, normative definitions of proper behaviour earlier, in a present period are simply being reproduced, revitalised – thus constructing a vision of transformation.

The present day understanding would state that in a context of studies of anthropological, visual studies any view is an equivalent expression of cultural discourse that is why approaching to culture through analysis of a film also may be successfully applied in knowing different cultural models around or even in our own societies. The first theoretical part is dedicated to review a conception of sexuality in a context of western culture: essencelisation vs constructionalism. The second part is dedicated to analysis sexuality as social construction in the discourse of power. M. Foucault is being introduced who underlines sexuality as a social construct in a discourse of power, processes of suppression of sexuality are being analysed as well as outcomes of the process. In a changing society, understanding of the world, new comprehensions concerning traditional conceptions of sexual roles, manifestations and transformation of sexuality as a social construct are being formed. After reviewing Lithuanian cinematography, we notice the changing expression of sexual images, roles, intercommunication. Forms of sexuality which were replaced out of public discourse, normative definitions of proper behaviour earlier, in a present period are simply being reproduced, revitalised – thus constructing a vision of transformation.

The present day understanding would state that in a context of studies of anthropological, visual studies any view is an equivalent expression of cultural discourse that is why approaching to culture through analysis of a film also may be successfully applied in knowing different cultural models around or even in our own societies. The first theoretical part is dedicated to review a conception of sexuality in a context of western culture: essencelisation vs constructionalism. The second part is dedicated to analysis sexuality as social construction in the discourse of power. M. Foucault is being introduced who underlines sexuality as a social construct in a discourse of power, processes of suppression of sexuality are being analysed as well as outcomes of the process. In a changing society, understanding of the world, new comprehensions concerning traditional conceptions of sexual roles, manifestations and transformation of sexuality as a social construct are being formed. After reviewing Lithuanian cinematography, we notice the changing expression of sexual images, roles, intercommunication. Forms of sexuality which were replaced out of public discourse, normative definitions of proper behaviour earlier, in a present period are simply being reproduced, revitalised – thus constructing a vision of transformation.