Vakarietės patirtys Jurgos Ivanauskaitės kelionių knygose

LTStraipsnyje tyrinėjamos Jurgos Ivanauskaitės kelionių knygose užfiksuotos vakarietės patirtys piligriminėse kelionėse į Rytus. Gilintasi į dokumentinės prozos ir išmonės santykį, svetimo sampratą, keliautojo tapatybės formavimąsi ir ego (aistrų) sunaikinimo troškimą. Piligriminių kelionių literatūros fone analizuota postmoderniųjų laikų piligrimystės specifika, apokalipsės jausena. Išryškintas prieštaringas šiuolaikinio piligrimo ir vartotojiško turisto santykis bei jo išskirtinumas lietuvių literatūros tranzitinio subjekto fone. [Iš leidinio]Reikšminiai žodžiai: Jurga Ivanauskaitė; Kelionių literatūra; Lietuvių kelionių literatūra; Mandala; Piligrimas; Tapatybė; Turistas; Identity; Jurga Ivanauskaitė; Lithuanian Travel Literature; Mandala; Pilgrim; Tourist; Travel literature.

ENIn the ritual journey of cleansing, the projection of the other onto the observed field of struggling forcibly puts the world-perception of the pilgrim to test. For these pilgrims such a longing for integral being in the world is directly related to the search for authenticity. Ivanauskaitė cut through her native Christian/Soviet atheist cultural field and chose a liberation from the ego, its social roles and passions, although not exactly successfully. In the books Kelionė į Šambalą (The Journey to Shambhala) and Prarasta Pažadėtoji žemė (The Lost Promised Land) we come across the mandala structuring the stages of the journey, a peculiar "inner" map of passions that is reminiscent of the descriptions of spiritually cleansing and travelling coming from the Protestant tradition. In this journey, the writer was creating a traveller who, as a redeemer, sacrificed herself to the Westerners: she was teaching of breaking away from loneliness, achieving happiness and feeling compassion that would liberate Western people from an "inner" apocalypse. When the inevitable perspective of death (cancer) became obvious, the writer forsook the role of the messiah. Eventually she confined herself to a subjective horizon of learning how to die and creative inspiration.Ivanauskaitė modelled not only the type of the pilgrim but also that of a traveller-tourist-tramp that was so rare in Lithuanian literature. She combined a tourist's passion to turn the world into a collection of one's impressions and to glorify the ego with the right to choose and to occupy a high level in the hierarchy of society. This type of the traveller found a universal way to neutralise the fear of a Westerner and a post-Soviet individual in the face of unpredictable and menacing world. [From the publication]