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Michel Houellebecq's Submission has been analysed as a novel of decadence in this paper. Referring to the works of Michel Winock, François Livi and Michel Onfray, it has been found that a decadent novel can be associated not only with the works of Joris-Karl Huysmans, Pierre Loűys, Jean Lorrain and others produced at the end of the 19th century but also at subsequent periods. Such characteristics of decadent writing as the threat of catastrophe, fundamental changes in society, nostalgia can be found in the analysed novel. François, the main character of the novel, an expert on Huysmans and a professor at Sorbonne University, supports Huysmans' ideas to some extent trying to find the link between the end of the 19th century and the beginning of the 21st century by comparing processes in society. Huysmans sought an ideal in the Middle Ages, while François travels to Rocamadour, famous for the statue of the Black Madonna, with a hope to find a spiritual revelation but becomes aware that the world of the past has gone forever. Changes in society made Huysmans leave the monastery, similarly, François gets frustrated as he loses his job when the Muslim Fraternity comes into power. Using the dystopian genre, Houellebecq depicts unbelievable changes in society – the new government proclaims Islam an official religion of France. Society is governed by new rules, the authority is concerned about two things – demography and education. Those, who refuse to convert to Islam, lose their jobs. Changes in society are even linked with geopolitical changes. Meanwhile Houellebecq reveals significant differences between the decadence of the end of the 19th and of the 21st century. Huysmans' decadence results in neuroses, a desire to seal himself off from the world in alcohol, drugs, etc., to surround himself with works of art, while François in Submission enjoys erotic pleasures, gradually becomes an alcoholic, he does not suffer like Huysmans' protagonist Des Esseintes. It can be stated that Submission is a decadent novel only at thematic level since aesthetic values, characteristic of the decadence of the 19th century, are left in the background. The only justification of François is that he speaks about his conversion to Islam hypothetically, it shows that he has not made up his mind to take this step.

Michel Houellebecq's Submission has been analysed as a novel of decadence in this paper. Referring to the works of Michel Winock, François Livi and Michel Onfray, it has been found that a decadent novel can be associated not only with the works of Joris-Karl Huysmans, Pierre Loűys, Jean Lorrain and others produced at the end of the 19th century but also at subsequent periods. Such characteristics of decadent writing as the threat of catastrophe, fundamental changes in society, nostalgia can be found in the analysed novel. François, the main character of the novel, an expert on Huysmans and a professor at Sorbonne University, supports Huysmans' ideas to some extent trying to find the link between the end of the 19th century and the beginning of the 21st century by comparing processes in society. Huysmans sought an ideal in the Middle Ages, while François travels to Rocamadour, famous for the statue of the Black Madonna, with a hope to find a spiritual revelation but becomes aware that the world of the past has gone forever. Changes in society made Huysmans leave the monastery, similarly, François gets frustrated as he loses his job when the Muslim Fraternity comes into power. Using the dystopian genre, Houellebecq depicts unbelievable changes in society – the new government proclaims Islam an official religion of France. Society is governed by new rules, the authority is concerned about two things – demography and education. Those, who refuse to convert to Islam, lose their jobs. Changes in society are even linked with geopolitical changes. Meanwhile Houellebecq reveals significant differences between the decadence of the end of the 19th and of the 21st century. Huysmans' decadence results in neuroses, a desire to seal himself off from the world in alcohol, drugs, etc., to surround himself with works of art, while François in Submission enjoys erotic pleasures, gradually becomes an alcoholic, he does not suffer like Huysmans' protagonist Des Esseintes. It can be stated that Submission is a decadent novel only at thematic level since aesthetic values, characteristic of the decadence of the 19th century, are left in the background. The only justification of François is that he speaks about his conversion to Islam hypothetically, it shows that he has not made up his mind to take this step.

Michel Houellebecq's Submission has been analysed as a novel of decadence in this paper. Referring to the works of Michel Winock, François Livi and Michel Onfray, it has been found that a decadent novel can be associated not only with the works of Joris-Karl Huysmans, Pierre Loűys, Jean Lorrain and others produced at the end of the 19th century but also at subsequent periods. Such characteristics of decadent writing as the threat of catastrophe, fundamental changes in society, nostalgia can be found in the analysed novel. François, the main character of the novel, an expert on Huysmans and a professor at Sorbonne University, supports Huysmans' ideas to some extent trying to find the link between the end of the 19th century and the beginning of the 21st century by comparing processes in society. Huysmans sought an ideal in the Middle Ages, while François travels to Rocamadour, famous for the statue of the Black Madonna, with a hope to find a spiritual revelation but becomes aware that the world of the past has gone forever. Changes in society made Huysmans leave the monastery, similarly, François gets frustrated as he loses his job when the Muslim Fraternity comes into power. Using the dystopian genre, Houellebecq depicts unbelievable changes in society – the new government proclaims Islam an official religion of France. Society is governed by new rules, the authority is concerned about two things – demography and education. Those, who refuse to convert to Islam, lose their jobs. Changes in society are even linked with geopolitical changes. Meanwhile Houellebecq reveals significant differences between the decadence of the end of the 19th and of the 21st century. Huysmans' decadence results in neuroses, a desire to seal himself off from the world in alcohol, drugs, etc., to surround himself with works of art, while François in Submission enjoys erotic pleasures, gradually becomes an alcoholic, he does not suffer like Huysmans' protagonist Des Esseintes. It can be stated that Submission is a decadent novel only at thematic level since aesthetic values, characteristic of the decadence of the 19th century, are left in the background. The only justification of François is that he speaks about his conversion to Islam hypothetically, it shows that he has not made up his mind to take this step.

Michel Houellebecq's Submission has been analysed as a novel of decadence in this paper. Referring to the works of Michel Winock, François Livi and Michel Onfray, it has been found that a decadent novel can be associated not only with the works of Joris-Karl Huysmans, Pierre Loűys, Jean Lorrain and others produced at the end of the 19th century but also at subsequent periods. Such characteristics of decadent writing as the threat of catastrophe, fundamental changes in society, nostalgia can be found in the analysed novel. François, the main character of the novel, an expert on Huysmans and a professor at Sorbonne University, supports Huysmans' ideas to some extent trying to find the link between the end of the 19th century and the beginning of the 21st century by comparing processes in society. Huysmans sought an ideal in the Middle Ages, while François travels to Rocamadour, famous for the statue of the Black Madonna, with a hope to find a spiritual revelation but becomes aware that the world of the past has gone forever. Changes in society made Huysmans leave the monastery, similarly, François gets frustrated as he loses his job when the Muslim Fraternity comes into power. Using the dystopian genre, Houellebecq depicts unbelievable changes in society – the new government proclaims Islam an official religion of France. Society is governed by new rules, the authority is concerned about two things – demography and education. Those, who refuse to convert to Islam, lose their jobs. Changes in society are even linked with geopolitical changes. Meanwhile Houellebecq reveals significant differences between the decadence of the end of the 19th and of the 21st century. Huysmans' decadence results in neuroses, a desire to seal himself off from the world in alcohol, drugs, etc., to surround himself with works of art, while François in Submission enjoys erotic pleasures, gradually becomes an alcoholic, he does not suffer like Huysmans' protagonist Des Esseintes. It can be stated that Submission is a decadent novel only at thematic level since aesthetic values, characteristic of the decadence of the 19th century, are left in the background. The only justification of François is that he speaks about his conversion to Islam hypothetically, it shows that he has not made up his mind to take this step.

This paper analyzes, how and in what ways is the commonness and difference of the lesbian and bisexual women created in the context of the LGBT community as well as in the context of a broader society. It will be achieved, firstly examining, what kind of political, judicial and public opinion context towards the LGBT groups surrounds lesbian and bisexual women. Also it will be answered by analyzing, how the different informants construct the group borders, e.g. Is there an LGBT community or a lesbian and bisexual community, who belongs there, how are the group boundaries constructed inside the group and how do they shift. Also it will be answered by examining, how do different informants see the possibilities of publicity, in order to reach for bigger visibility in the LGBT community and society. The aim of the research is to analyze, how and in what ways is the commonness and difference of the lesbian and bisexual women created in the context of the LGBT community as well as in the context of a broader society. In the theoretical part of the research is based on feminist anthropology, especially with the focus on the aspects of identity and politics of beloninging, by considering the theory of intersectionality and queer. Research methodology includes: descriptive participant observation, semi-structured and focus-groups interviews, informal conversations. The ethnography reveals, how and in what ways is the commonness and difference of the lesbian and bisexual women created in the context of the LGBT community as well as in the context of a broader society. It shows, that in Lithuania there is quite a negative, homophobic and biphobic political and judicial context towards the LGBT questions, in which lesbian and bisexual women feel discriminated and/or invisible. The paper also reveals, how multilayered and multidimensional is an identity of lesbian and bisexual women and what different meaning does it have to the informants.

This paper analyzes, how and in what ways is the commonness and difference of the lesbian and bisexual women created in the context of the LGBT community as well as in the context of a broader society. It will be achieved, firstly examining, what kind of political, judicial and public opinion context towards the LGBT groups surrounds lesbian and bisexual women. Also it will be answered by analyzing, how the different informants construct the group borders, e.g. Is there an LGBT community or a lesbian and bisexual community, who belongs there, how are the group boundaries constructed inside the group and how do they shift. Also it will be answered by examining, how do different informants see the possibilities of publicity, in order to reach for bigger visibility in the LGBT community and society. The aim of the research is to analyze, how and in what ways is the commonness and difference of the lesbian and bisexual women created in the context of the LGBT community as well as in the context of a broader society. In the theoretical part of the research is based on feminist anthropology, especially with the focus on the aspects of identity and politics of beloninging, by considering the theory of intersectionality and queer. Research methodology includes: descriptive participant observation, semi-structured and focus-groups interviews, informal conversations. The ethnography reveals, how and in what ways is the commonness and difference of the lesbian and bisexual women created in the context of the LGBT community as well as in the context of a broader society. It shows, that in Lithuania there is quite a negative, homophobic and biphobic political and judicial context towards the LGBT questions, in which lesbian and bisexual women feel discriminated and/or invisible. The paper also reveals, how multilayered and multidimensional is an identity of lesbian and bisexual women and what different meaning does it have to the informants.

This paper analyzes, how and in what ways is the commonness and difference of the lesbian and bisexual women created in the context of the LGBT community as well as in the context of a broader society. It will be achieved, firstly examining, what kind of political, judicial and public opinion context towards the LGBT groups surrounds lesbian and bisexual women. Also it will be answered by analyzing, how the different informants construct the group borders, e.g. Is there an LGBT community or a lesbian and bisexual community, who belongs there, how are the group boundaries constructed inside the group and how do they shift. Also it will be answered by examining, how do different informants see the possibilities of publicity, in order to reach for bigger visibility in the LGBT community and society. The aim of the research is to analyze, how and in what ways is the commonness and difference of the lesbian and bisexual women created in the context of the LGBT community as well as in the context of a broader society. In the theoretical part of the research is based on feminist anthropology, especially with the focus on the aspects of identity and politics of beloninging, by considering the theory of intersectionality and queer. Research methodology includes: descriptive participant observation, semi-structured and focus-groups interviews, informal conversations. The ethnography reveals, how and in what ways is the commonness and difference of the lesbian and bisexual women created in the context of the LGBT community as well as in the context of a broader society. It shows, that in Lithuania there is quite a negative, homophobic and biphobic political and judicial context towards the LGBT questions, in which lesbian and bisexual women feel discriminated and/or invisible. The paper also reveals, how multilayered and multidimensional is an identity of lesbian and bisexual women and what different meaning does it have to the informants.

The concept of contemporary identity guides to exclusiveness of culture's role and history as well. Queen Luisa is not only an attractive symbol while talking about fatal period for Europe and Prussia in the years 1806-1815, but also interesting is her personality while looking for parallels between identities of Memel (Klaipėda), the small province town of the German empire, and Klaipėda, the largest contemporary Western Lithuanian city. Present inhabitants of Klaipėda pay a lot of attention to Queen Luisa's merits for development of education and culture in the city and in the region. The fact that in newest discussions about Klaipeda's vision of cultural politics, the need to integrate cultural heritage into consciousness of citizens and formation of identity is highlighted, testifies about signs of new quality in region's identity structure of Western Lithuania. Research is based on historical sources and literature.

The concept of contemporary identity guides to exclusiveness of culture's role and history as well. Queen Luisa is not only an attractive symbol while talking about fatal period for Europe and Prussia in the years 1806-1815, but also interesting is her personality while looking for parallels between identities of Memel (Klaipėda), the small province town of the German empire, and Klaipėda, the largest contemporary Western Lithuanian city. Present inhabitants of Klaipėda pay a lot of attention to Queen Luisa's merits for development of education and culture in the city and in the region. The fact that in newest discussions about Klaipeda's vision of cultural politics, the need to integrate cultural heritage into consciousness of citizens and formation of identity is highlighted, testifies about signs of new quality in region's identity structure of Western Lithuania. Research is based on historical sources and literature.

La societè democratique doit assurer la libertė de la religion pour un chaque perssone. Chaque fois existe le risque heurter cette ligne. L' état constitue la limite de pouvoir d' organisation de la religions . Dans les pays se trouve les modeles variés de la separation l'églises entre l'états : religion de l'état, l'état et la religion sont sepparé partiellement, ainsi l'état entre l'eglise sont separé entieterement. Constitution de Lituanie fortifie qu'il n'y a pas religion d'état. On peut a dire, que en Lituanie agire modelle de separation partiellement. Le systeme d'éducations forme la citoyenneté, donne aux élèves une armature intellectuelle et morale. Dans l'école de statalè les élèves doivent choisir entre les classes des religions traditionnellles ou les classes d'éthique. La Cour constitutionnelle est constaté que dans le pays existe trois systemes d'organizations de religion: les religions traditionnelles, les religionsacceptè par l'état et les autres organizations. Les autres religions ont plus moins des droits que celle on assure pour religions traditionnelle. La doctrine constitutionnelle explique que cette situation est donné par la Constitution. Les actes normatives du droit ne fixe pas le clairs fondation, qui détermine les droit pour la commmunautè religieuse Neuf communautès traditionnelles et un organisation religieuse qui a la reconaissance d'ėtat agirent en Lituanie. Les autres communautés religiosses sont enregistré et agire sous un forme de la personne juridique. En République Lituanie trois dèsision de la Cour constitutionnel sont importants, qui formint base lėgal d'église centre l'église et l'état.

La societè democratique doit assurer la libertė de la religion pour un chaque perssone. Chaque fois existe le risque heurter cette ligne. L' état constitue la limite de pouvoir d' organisation de la religions . Dans les pays se trouve les modeles variés de la separation l'églises entre l'états : religion de l'état, l'état et la religion sont sepparé partiellement, ainsi l'état entre l'eglise sont separé entieterement. Constitution de Lituanie fortifie qu'il n'y a pas religion d'état. On peut a dire, que en Lituanie agire modelle de separation partiellement. Le systeme d'éducations forme la citoyenneté, donne aux élèves une armature intellectuelle et morale. Dans l'école de statalè les élèves doivent choisir entre les classes des religions traditionnellles ou les classes d'éthique. La Cour constitutionnelle est constaté que dans le pays existe trois systemes d'organizations de religion: les religions traditionnelles, les religionsacceptè par l'état et les autres organizations. Les autres religions ont plus moins des droits que celle on assure pour religions traditionnelle. La doctrine constitutionnelle explique que cette situation est donné par la Constitution. Les actes normatives du droit ne fixe pas le clairs fondation, qui détermine les droit pour la commmunautè religieuse Neuf communautès traditionnelles et un organisation religieuse qui a la reconaissance d'ėtat agirent en Lituanie. Les autres communautés religiosses sont enregistré et agire sous un forme de la personne juridique. En République Lituanie trois dèsision de la Cour constitutionnel sont importants, qui formint base lėgal d'église centre l'église et l'état.

La societè democratique doit assurer la libertė de la religion pour un chaque perssone. Chaque fois existe le risque heurter cette ligne. L' état constitue la limite de pouvoir d' organisation de la religions . Dans les pays se trouve les modeles variés de la separation l'églises entre l'états : religion de l'état, l'état et la religion sont sepparé partiellement, ainsi l'état entre l'eglise sont separé entieterement. Constitution de Lituanie fortifie qu'il n'y a pas religion d'état. On peut a dire, que en Lituanie agire modelle de separation partiellement. Le systeme d'éducations forme la citoyenneté, donne aux élèves une armature intellectuelle et morale. Dans l'école de statalè les élèves doivent choisir entre les classes des religions traditionnellles ou les classes d'éthique. La Cour constitutionnelle est constaté que dans le pays existe trois systemes d'organizations de religion: les religions traditionnelles, les religionsacceptè par l'état et les autres organizations. Les autres religions ont plus moins des droits que celle on assure pour religions traditionnelle. La doctrine constitutionnelle explique que cette situation est donné par la Constitution. Les actes normatives du droit ne fixe pas le clairs fondation, qui détermine les droit pour la commmunautè religieuse Neuf communautès traditionnelles et un organisation religieuse qui a la reconaissance d'ėtat agirent en Lituanie. Les autres communautés religiosses sont enregistré et agire sous un forme de la personne juridique. En République Lituanie trois dèsision de la Cour constitutionnel sont importants, qui formint base lėgal d'église centre l'église et l'état.

La societè democratique doit assurer la libertė de la religion pour un chaque perssone. Chaque fois existe le risque heurter cette ligne. L' état constitue la limite de pouvoir d' organisation de la religions . Dans les pays se trouve les modeles variés de la separation l'églises entre l'états : religion de l'état, l'état et la religion sont sepparé partiellement, ainsi l'état entre l'eglise sont separé entieterement. Constitution de Lituanie fortifie qu'il n'y a pas religion d'état. On peut a dire, que en Lituanie agire modelle de separation partiellement. Le systeme d'éducations forme la citoyenneté, donne aux élèves une armature intellectuelle et morale. Dans l'école de statalè les élèves doivent choisir entre les classes des religions traditionnellles ou les classes d'éthique. La Cour constitutionnelle est constaté que dans le pays existe trois systemes d'organizations de religion: les religions traditionnelles, les religionsacceptè par l'état et les autres organizations. Les autres religions ont plus moins des droits que celle on assure pour religions traditionnelle. La doctrine constitutionnelle explique que cette situation est donné par la Constitution. Les actes normatives du droit ne fixe pas le clairs fondation, qui détermine les droit pour la commmunautè religieuse Neuf communautès traditionnelles et un organisation religieuse qui a la reconaissance d'ėtat agirent en Lituanie. Les autres communautés religiosses sont enregistré et agire sous un forme de la personne juridique. En République Lituanie trois dèsision de la Cour constitutionnel sont importants, qui formint base lėgal d'église centre l'église et l'état.

Le discours direct qui fait l'objet de notre analyse est étudié dans le corpus comparable spécialisé d'une taille dė 500 000 d'occurrences, constitué d'articles de la presse politique lituanienne ("Lietuvos rytas", "Lietuvos žinios") qui datent de 2001-2004. Ce corpus ne contient ni interviews, ni débats, ni entretiens. Il est constitué d'articles politiques de la presse écrite du genre information et du commentaire. Dans cet article nous avons pour but de décrire les particularités syntaxiques du discours direct qui prouvent la présense du style parlé dans des textes du style journalistique. Le corpus comparable spécialisé est analysé par le moyen des méthodes déscriptive, comparative ainsi que la méthode de l'analyse automatique assistée par ordinateur.[.]

Le discours direct qui fait l'objet de notre analyse est étudié dans le corpus comparable spécialisé d'une taille dė 500 000 d'occurrences, constitué d'articles de la presse politique lituanienne ("Lietuvos rytas", "Lietuvos žinios") qui datent de 2001-2004. Ce corpus ne contient ni interviews, ni débats, ni entretiens. Il est constitué d'articles politiques de la presse écrite du genre information et du commentaire. Dans cet article nous avons pour but de décrire les particularités syntaxiques du discours direct qui prouvent la présense du style parlé dans des textes du style journalistique. Le corpus comparable spécialisé est analysé par le moyen des méthodes déscriptive, comparative ainsi que la méthode de l'analyse automatique assistée par ordinateur.[.]