Žemė ir asmuo: erdvės užvaldymas Dubingių mikroregione XIV–XVI amžiais
LTStraipsnyje tiriamas istoriškai kintantis geografinės erdvės suvokimas, asmens ir erdvės santykis. Pasitelkus G. J. Hosperso teoriją apie kūrybines erdves, aptariami erdvės teritorializacijos bruožai Rytų Lietuvoje ir Dubingių mikroregione. Tyrimo tikslas – detaliai tiriant vieno – Dubingių – mikroregiono raidą, išryškinti skirtingus istorinės erdvės diskursus. Tai tam tikri žinių, idėjų ir patirties organizavimo būdai, susiję su konkrečiais istoriniais kontekstais ir įgalinantys skirtingas tikrovės interpretacijas. [Iš leidinio]Reikšminiai žodžiai: Dubingių mikroregionas; Erdvės personalizacija; Istorinė erdvė; Socialinė raida; Teritorializacija; Dubingių Micro-region; Historical space; Personalization of space; Social development; Territorialisation; Territorialization; The Dubingiai micro-region.
ENThe object of this article is the perception of a geographical area through a person’s relationship with space. The aim of this research is, through a single micro-region’s (Dubingiai micro-region) development, to highlight and discuss some of the historical discourses on space as a means of organising knowledge, ideas and experience, linked to specific historical contexts and which would serve as a basis for different interpretations of reality. In discussing historical discourses on space we should distinguish between two dimensions of space — macro (large) and micro (small) space. Large space is not so much a geographical concept as a cosmological category, dependent on and expressed through religion, myths and rituals, and geographically defined through the contraposition of cultivated ("personal") and wild ("foreign") space. Small (micro) space is what happens within the cultivated, familiar space; it is the space where a person accumulates their empirically-based experience. Basically, it is an ecological niche inhabited by a particular community, which can thrive on that ecological niche’s resources. In analysing the relationship between space and the individual, as well as the development of the concept of territory in historical times, it is viable for us to use Gert-Jan Hospers’ creative spaces theory, according to which a space gains advantage over other spaces through the creativity of the people who live within it. Creativity results in the formation of cultural-geographical spaces (micro-regions) and power centres emerge. This theory highlights the idea of the relationship between man and space, where foreign wild space becomes domesticated, personal space only through people’s creative activities. That same creative activity remains important in maintaining the cultural space.Only thanks to them can space leaning towards nature be "tamed", not allowing it to once again "go wild". While discussing land ownership and territorialisation in the medieval Grand Duchy of Lithuania, we cannot let out of sight one important feature of the functioning of this system – a greater relationship between the individual and the land, as compared to Western Europe. This was caused by the specific pagan public corporate structure of the Grand Duchy, which rather significantly differed from the corporate structure of Western Europe and Rus, which was based on the Byzantine tradition. In the pagan society of the GDL, which did not have a system of writing, the major corporate unit was the groups of individuals bound by non-formalised horizontal ties of kinship, while ownership of the land was seen as a personalised "mine and my people’s" land. The Wallach reform consolidated the topographically homogeneous land ownership concept with linear boundaries, at the same time identifying the priority of land ownership in the eyes of the farmer (often depersonalised) working it. This brought on considerable changes in terms of social capital, as part of the personal relations and the social interaction based on them were replaced by territorial relations and social interaction based on territorial property. [From the publication]
