Šiuolaikinė lietuvių tautinė savimonė

LTLietuva neseniai pasirašė asocijuotos narystės Europos Sąjungoje sutartį, tad nelieka abejonių dėl to, kad mūsų ateities kelias yra europinė integracija, atvirumas pasauliui, visapusiškas išėjimas iš sovietmetinės izoliacijos. Tad reikia galvoti ir apie mūsų europietiškumą, klausti, kaip galės derintis dar neišsivadavęs iš sovietinio poveikio mūsų lietuviškumas su tvirtų tradicijų kapitalistišku Vakarų europiškumu. Klausti ir ieškoti atsakymo. Minimų klausimų svarbos suvokimas paskatino pradėti šį tyrimą. Ryškėja tautos savimonės ypatumai ir pokyčiai, vykstantys per penkerius nepriklausomybės metus. Tačiau tas nesusilaukia tyrinėtojų dėmesio. Tuo labiau nėra platesnių, apibendrinančių darbų, skirtų šiuolaikinei lietuvių savimonei. Neabejotina, kad savimonės dabarties būklę ne vienu atžvilgiu sąlygoja nelaisvės dešimtmečiai, bet mažai darbų ir apie juos. Tuomet panašaus pobūdžio tyrimai buvo neįmanomi, nors kai kurie aspektai retkarčiais būdavo nušviečiami rašiniuose kultūros klausimais. Nedaug ką davė ir to meto sociologiniai tyrimai, nes jų duomenys galėjo būti interpretuojami ne kitaip, o tik „socialistinės nacijos" koncepcijos rėmuose. Jokios naudos dabar ir iš marksistinės teorijos, niekada nelaikiusios vertu dėmesio objektu tokius „individualistiškus" reiškinius, kaip tautiškumas, o ir neturėjusios jiems koncepciškų priemonių. Tad nenuostabu, kad dauguma tos teorijos pasekėjų ir gerbėjų pasijuto visiški bejėgiai socializmo griuvimo ir tautos Atgimimo akivaizdoje. Ne per daug vaisingas yra vienas kitas mėginimas šiuolaikišką lietuvių savimonę apibūdinti, naudojant sąvokas ir teorijas, atsiradusias Vakarų šalių moksliniame kontekste, aprašančias jų patirtį.Tų sąvokų požiūriu žvelgiant, ne visada galima „sugriebti" mūsų problemų esmę praeities-dabarties ryšio aspektu, juoba kad autoriai kartais nesivaržo dabarties realybę „patempti" iki sau patogaus pavidalo. Tačiau netenka abejoti, jog vakarietiškos koncepcijos labai pravers, žvelgiant Lietuvos europinės integracijos aspektu. Šio darbo tikslas - apibūdinti pagrindiniais aspektais šiuolaikinę lietuvių tautinę savimonę. Vadovaujamasi prielaida, kad dabartinė savimonė yra giliai paveikta sovietmečio deformacijų. Savaime suprantama, kad neįmanoma išsiversti be sociologinių tyrimų duomenų. Į šį tyrimą reikia žiūrėti tik kaip į didesnio darbo pradžią, jame pasitenkinama nušviečiant daugiau išorines savimonės apraiškas. Norint kilti iš empirizmo, išsamiau aptarti savimonės kitimo tendencijas, išryškinti tipologinius bruožus, reikėtų platesnių ir įvairesnių sociologinių apklausų, taip pat pasidomėti kaimyninių šalių analogiškais tyrimais. Būtina taip pat tikslinti metodologines ir teorines tyrimo priemones. Atskira tyrimo sritimi gali būti laikoma šiuolaikinės kultūrinės savimonės būklė. Tolimesnis darbas galės padėti aiškiau apibrėžti kriterijus, kurių požiūriu galėtume vertinti dabartinę būklę [Iš Pratarmės].

ENLithuania, like other post-communist countries, is experiencing complicated internal changes and is under the effect of tendencies prevailing throughout Europe. On the one hand European nations are trying to overcome former mutual animosities, become open, engage in more active contacts and cooperation. The advancement towards European integration is slow but consistent. On the other hand, an increased interest for local specificities, cultural identity of nations, national minorities, historical regions is observed in different countries. Owing to these circumstances the issues of national selfconsiousness and national identity are becoming more and more relevant both in ethnic cultural and in civic sence. Europeans, in spite of global tendencies to rapproachment, do not intend to become cosmopolitan nationless communities. If Lithuania’s presence in the European Union is desirable then it is interesting as a society of integrated culture and civic identity and not as a faceless cosmopolitan country. Nationality marked by democratic laws as well as by care of native languages and cultures is an integral part of contemporary Europeism. Thus, presently national self-consciousness is treated as a continuation and development of traditions of national consciousness in the conditions of reemerging democracy and increasing openness to the world. At the same time the problem of the concepts of self-consciousness and identity of the „Lithuanian-European" and their relations emerges. The initial manifestation of national self-consciousness is the awareness of one’s national identity. It means a spiritual closeness to all the developments and events the nation had come across, acquired or lost throughtout the history. It is concern about the actual demographic, cultural, economic situation of the country. Culture and ethics of work, achievements in cultural, economical of political spheres constitute an exceptional feature of national identity.On the individual level national self-consciousness and identity are related to the person s social, professional self-consciousness and identity, closely interconnected with such components of individual self-consciousness as morals, dignity, self-esteem. Self-consciousness and identity are interrelated, self-consciousness defining and sustaining identity and the latter serving as the contents for self-consciousness. Formation of national self-consciousness has followed different patterns. In some cases the state, its laws defining the relationship between the state ant the citizens become decisive factors in nation building. This was the case in France, when during the French revolution of late 18th century an attitude prevailed that a nation is constituted of people sharing common interests and loyalty to the laws adopted for their protection. This tradition holds that a nation is a civic unity of individs. Other nations followed a different way of nation-building based on the common language, culture, customs, identical perceptions of ehnic origin. This is the so-called romantic tradition of a nation as a cultural historical entity of people. Modern Lithuanian identity followed the romantic pattern of basing on the perception of linguistic cultural identity. When the Lithuanian statehood was reestablished in 1918, and then again in 1990, the national identity also dreiw on the state - French-pattern. Tradition of the pre-war national self-consciousness, combining tradition and modernism serves as the ideological backbone for the contemporary national self-consciousness of Lithuanians. Lithuanian identity and self-consciousness were damaged by the fifty years of Soviet occupation which enforced physical and spiritual genocide of the nation. The tragic outcome of the resistence movement, mass deportations of people in certain professions dealt the greatest blow on the loss of national identity.Families nurturing tradition of national self-consciousness were subjected to physical destruction. On crushing the resistence movement people were overcome with the sense of frustration and helplessness. For many people the idealistic motivation of their behaviour lost its sense. The fact that people were made to adjust themselves to the reality which was unacceptable both pilitically and morally, and obey to the laws which they did not consider as legitimate, resulted in very negative moral consequences by significantly undermining the understanding of justice. In ajusting themselves to the Soviet reality people had to accept the official ideology which was imperatively imbued on everybody. In that ideology a special importance was attached to materialist outlook and particularly to atheistic indoctrination, followed by a relentless presecution of religion. The church was isolated from the social life and thus had a very limited space for functioning. Forceful atheisation of the people was also indirectly supported by a wave of natural seculiarization which left a trace in Lithuania. All this was conducive for the formation of pragmatic, primitevely hedonistic life style which became one of the subjective reasons of a mass scale spread of alcoholism. Over the fifty years of oppression all categories of people faced their own difficulties in accomodatting to the reality and making ideological, moral compromises. A new type of a two-faced man - homo sovieticus, recognizing the official ideology in public though aware of its falseness and utopism, was shaping in all social strata. The official ideology called for the re-writing of Lithuanian history following the marxist pattern of elass struggle and obliterating all signs of the independent statehood of the nation. All this was necessary in order to mould the identity of a Soviet citizen, a specimen of the „socialist nation". [...].