Mes ir jie (religinės tapatybės konfigūracijos XIX a. antrojoje pusėje)

LT1. Konstatavome lietuvių polonofiliškumą. O protestantai buvo nusiteikę antilenkiškai. Prūsijos lietuviams 1795 m. sukilimo didvyris Tadas Kosciuška buvo svetimas, jį vertino neigiamai. Netgi į pačius Didžiosios Lietuvos lietuvius katalikus buvo žiūrima neigiamai. 2. Skirtinga nuostata iškyla ir kitu atveju: krašte vyraujant antirusiškoms nuotaikoms, reformatai buvo nusiteikę priešingai - prorusiškai (ypač 18631864 m. sukilimo metu). 3. Pereinant nuo religinio prie tautinio identiteto, įvyko gilios transformacijos: lenkų akimis, lietuvių kalba (naujas identiteto šaltinis) tapo „pagoniška", t. y. ji išstumiama, o reformatų konfesija „legitimuojama". Reformatai buvo įtraukti, - ar stengtasi juos įtraukti, - į bendruomenę, apibūdintą nauju, ne religiniu kriterijumi. 4. Priešingą negu įprasta protestantų požiūrį į Kitą galima paaiškinti religiniu identitetu. Kadangi „savas" galėjo būti tik priklausantis tai pačiai konfesijai (šiuo atveju - katalikų), tai protestantai (ypač Didžiosios Lietuvos reformatai, nes buvo integruoti į liuteronišką bendruomenę, t. y. jie šliejosi prie vokiečių) buvo išstumti. Būtent tas išstūmimas ir nulėmė alternatyvias laikysenas, priešingus negu įprasta elgesio modelius su Kitu. Tačiau tam tikros nuostatos (pvz., nacionalistinės Daukšio), kurios XIX a. pabaigoje - XX a. pradžioje jau buvo įprastos, XIX a. viduryje kylančios iš reformatų, negalė jo būti priimtos, nes jie pačių lietuvių katalikų (t. y. daugumos) buvo laikomi „svetimais" („pagonys"). [Iš straipsnio, p. 256]

ENThe article makes attempts to Lithuanian identity (it is considered that at least until the end of the 19th century the peasant strata preserved its religious identity) and by means of its configurations to present the alternative attitudes of Reformation. Due to the fact that the notion of a Lithuanian was outlined by the confessional dependence (Lithuanian - Catholic) the representatives of a different confessions could not be included into such a community Here from the alternative attitudes a different belief originated. Polonistic feelings prevailed between Lithuanian Catholics. It was characteristic not only of gentry, what was pretty obvious (gentry was considered as statehood preservers), but of peasant strata as well ( songs recorded at the end of 19th century mention Poles as 'lovely little brothers' etc.). It can be concluded that those fraternity feelings came from the common religion. At the same time the representatives of Reformation were famous because of their antiPolish attitudes and this very fact confirms the existence of religious identity. While the hero of 1795 revolt Tadeusz Kosciushka was valued positively by Lithuanian Catholics (and again not only by gentry, but by peasants too), the Prussian Lithuanians Lutherans - negatively. The differences come up and by the attitudes towards Russians. Lithuanian Catholics exercised certain Russian phobia (both gentry and peasants), while for Reformation representatives it was characteristic to demonstrate Russian philia - especially during the 1863-1864 revolt.Due to the fined by religious dependence (we - Catholics; even now in the Northern Lithuanian region it is known that Catholics did not consider as 'Lithuanians' the Lithuanian speaking Reformats) they used to choose alternative attitudes, like the Russian case. During the identity break from religious one into linguistic the attitudes towards another were changing as well. Lithuanian speaking Reformats were included into community and their confession was 'rehabilitated' while Poles became 'strangers'. The later conflict originates from here. From the side of Poles the Lithuanian language is unmasked as another source of identity. It becomes 'pagan' the same way as Lithuanians. New rules are set defining new behaviour models towards another. [From the publication p. 355-356]