Suchergebnisse

The Church-State relationships in EU Member States are in a process of a radical transformation. This is the result of a rapid political integration and also of the major transformations of the modernity. Religion is still part of the European public space even if, according to modernity premises, it should be only a private matter. According to Max Weber and other authors, secularization diminishes the role of the religion in society. However, these theories are being contested in recent years, due to the interpretation of statistical data and to the emergence of fundamentalist religious movements spreading around the world. Consequently, secularization is a tendency and not an "iron law". As regards the current role of the religion, Silvio Ferrari developed the theory according to which there is a common European model. This model does not exist yet, but certainly we live in an era defined by the continuous searching of such a model. There is no European identity without common values. Some of these values, like toleration, do have a profound religious foundation. European integration is based on the action of different actors, including interest groups located in Brussels. The Churches and the religious organizations are also part of this category of actors and they try to be part of a process by which a common space for consultation will emerge.

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.

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.

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.

The concept of "performance place", rather than a more common "space" is used to point out the significance of the physical and social location, where the theatre building or performance environment is situated, within the framework of the city fabric or geography of the country. The place of performance is a reflection of the shifting ideological, political and moral role which the institution of theatre is identified with in the society. The critical understanding of the place is related to the politics of the theatre, resistance to the discourse of power, as expressed by the artist's geopolitical imagination, and transgression of the social bounds. The aim of this article is to employ the concept of performance place to reflect upon the Lithuanian theatre – to see how the understanding of the place has been changing and what political projects or myths govern the choice of different locations. Two ideas of performance place are dominant in the Lithuanian theatre practices today. The first one is related to the conception of the national theatre institutions as a place which legitimates the artistic practices through the relationship with the local national community. The second locates performative practices in the fissures and margins of the first one – the official and national culture network. These are marginal places such as abandoned quarters of the city or post-industrial spaces which provoke anarchic and resistant attitude towards the tradition and power structures. However, both conceptions of place become problematic and ambivalent in the context of contemporary late capitalist system.[.].