Santrauka. Manipuliavimas bet kuriuo ir bet kurio paveldo -ypaè tautinio -aspektu vyksta ne tik ir ne tiek tautinës valstybës viduje, bet në kiek nemaþiau ir uþ jos ribø. Emigrantus, pabëgëlius, deportuotuosius ir kitus persikëlusius ar perkeltuosius sieja ne tik socialinë atmintis apie "namø ðalá", bet ir transplantuoti, reprodukuojami bei sumeistraujami tautiniai paveldai.Ðio raðinio tikslas -nubrëþti kai kuriø socialiniø strategijø, socialiniø tinklø, ávaizdþiø ir diskursø kontûrus, bendrais bruoþais aptarti su konkreèiu etniðkumu/nacionalumu sukibusio tapatumo kultûrines praktikas, kitaip sakant lietuviðkumà -kaip savità lietuviðkos kultûros ir paveldo formà; t. y. kaip ,,lietuviðkumà" ásivaizdavo ir ásivaizduoja, konstravo ir tebekonstruoja bei/ar siekia uþginèyti skirtingos Amerikos lietuviø bangos ir kartos. Remiuosi 2000-2002 m. JAV Vidurio Vakarø valstijose atliktø antropologiniø lauko tyrimø duomenimis. Didþiausias dëmesys skirtas Rytø ir Pietø Ilinojaus (áskaitant Westville, Collinsville, West-Frankfort ir Herrin) bei Misurio (St. Louis miesto rytinës dalies) valstijø buvusiø angliakasiø bendruomeniø likuèiams bei lietuviø gyvenamiesiems rajonams Èikagoje (áskaitant Brighten Park ir Marquette Park). Sociologija. Mintis ir veiksmas 2005/2, ISSN 1392-3358 Socialinë antropologija Socialinë antropologija Sociologija. Mintis ir veiksmas 2005/2, ISSN 1392-3358
The article explores the disciplinary rivalry between “national ethnology” and sociocultural anthropology in post-socialist Lithuania. I unpack the influence of national identity politics on the research and teaching strategies, methodologies and epistemologies of these two fields. In particular I show how institutional politics has shaped disciplinary practices at two major universities – Vilnius and Vytautas Magnus University - and explore the effects on its participants.
This article provides a fieldwork-based case study for the application of identity empowerment through heritage as a research perspective for the analysis of East European transnationalism seen in Lithuanian immigration in the U.S.A. Two patterns of reclaiming European heritages, 'diasporic' and 'recognitionist', are discussed. The 'diasporic' pattern among more recent migrants embraces a transatlantic heritage in which culture stands for the nation. It is instrumentalised as a claim to retain essential Lithuanianness, and reinforced by the moral imperative to return to the homeland. The 'recognitionist' pattern is exemplified by descendants of earlier East European immigrants, and is focused on family roots, as well as on ethnic history and culture. Transatlantic roots and ethnic heritages of the Lithuanian 'Texas pioneers' are reinforced by belonging to the local United States as migrants strive to achieve re-inscription of that heritage as one that has long been rooted in the local history of Texas.
The processes of trasnationalism, especially large-scale migration from Eastern Europe (e.g. Poland, the Baltics, and the Balkans) are visible in the creation of new realities through the representation of cultural differences and distinctive social experiences enacted in diasporas. The aim of this article is to show how social ties and resources are used by migrants to cope with challenges of transnational belonging from grassroots level understanding of the complexities of intra-and inter-ethnic relations enacted by the last two waves of the Lithuanian immigration in the USA, based on the fieldwork conducted in Chicago in 2002-2003, 2007, and 2013. Social belonging of the forced (end of WWII refugees) wave of migration was challenged by the political subjectivity applied to any immigrant group, including exiles from communism, resisting the assimilation into the melting pot politics dominant in America. The economic wave of post-socialist immigrants of the 1990s was challenged by the uncertainty and precarity of their lives and jobs, especially in terms of their legal status, command of the official language, and professional skills. Homeland nationalism and cultural citizenship are addressed in this article as strategies of coping with the aforementioned uncertainties. Homeland nationalism of the forced migration wave along with the practices of ethnification was marked by the moral imperative of 'to cherish the home country' and helped to withstand the 'melting pot' America. Cultural citizenship of the labor migrants appears as moral economy brought from the homeland and used for inter-ethnic networking of immigrants from the Eastern European region as compartmentalized lifestyle to cope with marginalization, especially of those without papers.
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