The author of the article introduces materials that she has collected by means of making semi-structured in-depth interviews with female Muslim refugees, related to their experiences including interactions with the Lithuanian society and feelings of being different and unable to fit in. The women feel excluded because of their physical appearance, religion, and language. Refugees experience discrimination at work, public spaces as well as public transport, meanwhile their children, at school. The article aims at revealing certain models of estrangement internalized by the female refugees as well as their identification with their differences, on top of experiencing them. Muslim refugees attempt to fit in the recipient society and try to blend into the environment; their binding practices are affected by intersectional categories of identity, including gender, religion, race, and the status of a refugee. The Muslim women construct their identity against categories of similarity and difference in relation to the local society, finding ways of mellowing the feeling of not fitting in that they experience. However, while interacting with the Lithuanian society the female refugees, especially those that cannot speak Lithuanian or any other widely known language, frequently feel stigmatized, while the negative things that they experience, including deprecatory looks, insults and hostile physical actions (pushing or spitting) cause them to isolate themselves even further.
{"title":"„Kodėl mes kitokios?“ Lietuvoje gyvenančių pabėgėlių musulmonių svetimumo jausenos ir patirtys","authors":"Raminta Jakucevičienė","doi":"10.51554/td.24.67.07","DOIUrl":"https://doi.org/10.51554/td.24.67.07","url":null,"abstract":"The author of the article introduces materials that she has collected by means of making semi-structured in-depth interviews with female Muslim refugees, related to their experiences including interactions with the Lithuanian society and feelings of being different and unable to fit in. The women feel excluded because of their physical appearance, religion, and language. Refugees experience discrimination at work, public spaces as well as public transport, meanwhile their children, at school. The article aims at revealing certain models of estrangement internalized by the female refugees as well as their identification with their differences, on top of experiencing them. Muslim refugees attempt to fit in the recipient society and try to blend into the environment; their binding practices are affected by intersectional categories of identity, including gender, religion, race, and the status of a refugee. The Muslim women construct their identity against categories of similarity and difference in relation to the local society, finding ways of mellowing the feeling of not fitting in that they experience. However, while interacting with the Lithuanian society the female refugees, especially those that cannot speak Lithuanian or any other widely known language, frequently feel stigmatized, while the negative things that they experience, including deprecatory looks, insults and hostile physical actions (pushing or spitting) cause them to isolate themselves even further.","PeriodicalId":518360,"journal":{"name":"Tautosakos darbai","volume":"51 7","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141653175","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The currently unanimously used Lithuanian folklore term for charm – užkalbėjimas – became established as late as the 1960s, having replaced other emic terms with similar meaning, namely, žadėjimas and vardijimas, and a number of their prefix variants. All these terms have similar semantic motivation, emphasizing the utterance of the words or text. However, the term žadėjimas stands out among them, since it means the kind of charming in the result of which the words uttered by the charmer have the power of coming true. The old age of the terms in question is attested by the aged dictionaries from the Eastern Prussia and the Lithuanian written sources. On the Lithuanian territory, these terms have been recorded somewhat later, but they have been preserved in the living oral tradition for a long time. Their regional distribution is uneven. The word užkalbėjimas is mostly used in eastern and southern Lithuania, being less frequent in southwestern Lithuania (Užnemunė) and almost unknown in Samogitia. Its other prefix forms (atkalbėjimas, nukalbėjimas, apkalbėjimas) are used only in eastern Lithuania, forming local areas of distribution. The form with no prefix (kalbėjimas) is rather typical for southern Lithuania. The emic term žadėjimas (literally, “promising”) is most frequent along the eastern Lithuanian border, where it is still used nowadays. Until the middle of the 20th century, it was also popular in Užnemunė. However, the vernacular term vardijimas (literally, “naming”, or “counting out”), contrary to the previous ones, was spread across Samogitia and northern Lithuania. Today it is no longer used to denote charms.
{"title":"“Užkalbėjimas”, “žadėjimas”, “vardijimas”: Outlining the Emic Terminology","authors":"Daiva Vaitkevičienė","doi":"10.51554/td.24.67.01","DOIUrl":"https://doi.org/10.51554/td.24.67.01","url":null,"abstract":"The currently unanimously used Lithuanian folklore term for charm – užkalbėjimas – became established as late as the 1960s, having replaced other emic terms with similar meaning, namely, žadėjimas and vardijimas, and a number of their prefix variants. All these terms have similar semantic motivation, emphasizing the utterance of the words or text. However, the term žadėjimas stands out among them, since it means the kind of charming in the result of which the words uttered by the charmer have the power of coming true. \u0000The old age of the terms in question is attested by the aged dictionaries from the Eastern Prussia and the Lithuanian written sources. On the Lithuanian territory, these terms have been recorded somewhat later, but they have been preserved in the living oral tradition for a long time. Their regional distribution is uneven. The word užkalbėjimas is mostly used in eastern and southern Lithuania, being less frequent in southwestern Lithuania (Užnemunė) and almost unknown in Samogitia. Its other prefix forms (atkalbėjimas, nukalbėjimas, apkalbėjimas) are used only in eastern Lithuania, forming local areas of distribution. The form with no prefix (kalbėjimas) is rather typical for southern Lithuania. The emic term žadėjimas (literally, “promising”) is most frequent along the eastern Lithuanian border, where it is still used nowadays. Until the middle of the 20th century, it was also popular in Užnemunė. However, the vernacular term vardijimas (literally, “naming”, or “counting out”), contrary to the previous ones, was spread across Samogitia and northern Lithuania. Today it is no longer used to denote charms.","PeriodicalId":518360,"journal":{"name":"Tautosakos darbai","volume":"52 12","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141654166","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
According to ethnographic data from various countries, from the end of the 19th to the first half of the 20th century men became predominant storytellers, since their mobile way of living enabled them to enrich their repertoire. Women’s role, on the other hand, resembled that of the mediators, preserving and transmitting folktales that men created or brought home from remote places. Women did play a significant role in the folktale tradition; however, in the Lithuanian folklore research, women storytellers have not been given similar attention as folksingers. Women exhibit special sensitivity towards their surroundings and greater emotionality, which affects the style of their storytelling. The everyday routines, childcare duties, and lower social status in village communities used to significantly impact their favored repertoire. Women’s storytelling mostly evolves around their closest family members – their children. Being involved in the process of their upbringing, mothers would intuitively select folktales that would best suit the age of their children in terms of genre and complexity. They favored folktales with little girls as protagonists – either treated unjustly or belonging to the lower social sphere. Since women storytellers usually spent evenings with girls, either spinning or knitting, the girls would listen to their stories and take note of their characters as well as stereotypical behavior patterns, being able to subsequently recreate these compositions and pass them on to their offspring. Thus women storytellers shaped a singular culture of folktales, standing out both in terms of its repertoire and style. This article aims at evaluating the role of the Lithuanian women storytellers in the traditional community and describing general features of their repertoire. As a research method, context analysis is employed. The chronological boundaries of the analyzed folklore and ethnographic material encompass the 19th century and the first half of the 20th century; however, fragments of repertoire and biographic details of one storyteller recorded as late as the 21st century, are also included.
{"title":"Women Storytellers and Peculiarities of Their Repertoire","authors":"Jūratė Šlekonytė","doi":"10.51554/td.24.67.06","DOIUrl":"https://doi.org/10.51554/td.24.67.06","url":null,"abstract":"According to ethnographic data from various countries, from the end of the 19th to the first half of the 20th century men became predominant storytellers, since their mobile way of living enabled them to enrich their repertoire. Women’s role, on the other hand, resembled that of the mediators, preserving and transmitting folktales that men created or brought home from remote places. Women did play a significant role in the folktale tradition; however, in the Lithuanian folklore research, women storytellers have not been given similar attention as folksingers. Women exhibit special sensitivity towards their surroundings and greater emotionality, which affects the style of their storytelling. The everyday routines, childcare duties, and lower social status in village communities used to significantly impact their favored repertoire. Women’s storytelling mostly evolves around their closest family members – their children. Being involved in the process of their upbringing, mothers would intuitively select folktales that would best suit the age of their children in terms of genre and complexity. They favored folktales with little girls as protagonists – either treated unjustly or belonging to the lower social sphere. Since women storytellers usually spent evenings with girls, either spinning or knitting, the girls would listen to their stories and take note of their characters as well as stereotypical behavior patterns, being able to subsequently recreate these compositions and pass them on to their offspring. Thus women storytellers shaped a singular culture of folktales, standing out both in terms of its repertoire and style. \u0000This article aims at evaluating the role of the Lithuanian women storytellers in the traditional community and describing general features of their repertoire. As a research method, context analysis is employed. The chronological boundaries of the analyzed folklore and ethnographic material encompass the 19th century and the first half of the 20th century; however, fragments of repertoire and biographic details of one storyteller recorded as late as the 21st century, are also included.","PeriodicalId":518360,"journal":{"name":"Tautosakos darbai","volume":"93 11","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141652617","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The subject of this article is a popular Lithuanian fairy tale “Bearskin” (ATU 361), evolving around an unusual contract between a man and the devil. The man is obliged to neglect his bodily hygiene during a certain number of years (i. e. not wash himself nor cut his hair, nor shave). After fulfilling this request, he receives a material award and a bride of high social standing. The article attempts establishing the reasons for the devil to make this request regarding neglect of the bodily hygiene during the time of the service. Since the fairy tale is widespread across Europe, the author briefly presents its international variants as well. The study embraces more than just the Lithuanian material, therefore the origins of the certain fairy tale images are established with regard to the other nations’ customs and beliefs, along the Lithuanian ones. The analysis of the tale allows concluding that the period of bodily impurity could be interpreted as a time of separation, of inclusion of the hero into unhuman world, during which he becomes closer to the otherworldly forces. Afterwards, a symbolic rebirth and change of the social status follow. This is related to the male maturity, and the man’s passage into another social stage, i. e. marriage. In order to reach a higher social step, the man has to undergo symbolical purification. Besides, the image of the dirty man might send a message regarding the strange and reclusive people who stand out among others due to their repulsive appearance and unusual behaviour. Analysis of this tale revealed yet another important side of its development, namely, the likely impact of the published variants onto the oral tradition. Already in the first half of the 19th century, the Grimm Brothers published the variant of the tale (KHM nr. 101) that received broad popularity and could have affected other international variants. This German variant, most likely, affected also the Lithuanian tales about the human contract with the devil. The Grimms’ tale “Bearskin” was first published in Lithuanian in 1926 and reprinted several times afterwards. According to the analysis, at least four Lithuanian variants of this tale display elements of the Grimms’ tale, or even present rather detailed renderings of the German tale’s plot.
{"title":"Lietuvių stebuklinė pasaka „Sutartis nesiprausti“ (ATU 361): europinis kontekstas ir lokalieji ypatumai","authors":"Jūratė Šlekonytė","doi":"10.51554/td.23.66.05","DOIUrl":"https://doi.org/10.51554/td.23.66.05","url":null,"abstract":"The subject of this article is a popular Lithuanian fairy tale “Bearskin” (ATU 361), evolving around an unusual contract between a man and the devil. The man is obliged to neglect his bodily hygiene during a certain number of years (i. e. not wash himself nor cut his hair, nor shave). After fulfilling this request, he receives a material award and a bride of high social standing. The article attempts establishing the reasons for the devil to make this request regarding neglect of the bodily hygiene during the time of the service. Since the fairy tale is widespread across Europe, the author briefly presents its international variants as well. The study embraces more than just the Lithuanian material, therefore the origins of the certain fairy tale images are established with regard to the other nations’ customs and beliefs, along the Lithuanian ones. The analysis of the tale allows concluding that the period of bodily impurity could be interpreted as a time of separation, of inclusion of the hero into unhuman world, during which he becomes closer to the otherworldly forces. Afterwards, a symbolic rebirth and change of the social status follow. This is related to the male maturity, and the man’s passage into another social stage, i. e. marriage. In order to reach a higher social step, the man has to undergo symbolical purification. Besides, the image of the dirty man might send a message regarding the strange and reclusive people who stand out among others due to their repulsive appearance and unusual behaviour. \u0000Analysis of this tale revealed yet another important side of its development, namely, the likely impact of the published variants onto the oral tradition. Already in the first half of the 19th century, the Grimm Brothers published the variant of the tale (KHM nr. 101) that received broad popularity and could have affected other international variants. This German variant, most likely, affected also the Lithuanian tales about the human contract with the devil. The Grimms’ tale “Bearskin” was first published in Lithuanian in 1926 and reprinted several times afterwards. According to the analysis, at least four Lithuanian variants of this tale display elements of the Grimms’ tale, or even present rather detailed renderings of the German tale’s plot.","PeriodicalId":518360,"journal":{"name":"Tautosakos darbai","volume":"65 2","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-01-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140530297","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Oksana Labashchuk, Tetiana Harasym, Tetiana Reshetukha, Katarzyna Majbroda, Oksana Verbovetska
The article aims to consider the main themes and structures of autobiographical narratives by the Ukrainian people about the outbreak of the Russian-Ukrainian war. It analyses narratives of life events becoming the elements of storytelling about the beginning of the war. The article focuses mainly on the plot structure of stories about the war’s outbreak, and the narrators’ self-presentation strategies. Folklore tools reveal typical plots of autobiographical narratives about the outbreak of war. The symbolic meanings of oral histories attributed in modern Ukrainian culture to various events, people and things are considered. Methods of structural narratology have proven to be advantageous in this research. Autobiographical narratives concerning the outbreak of the war coincide with the five criteria of the eventfulness level by Wolf Schmid: relevance, unpredictability, persistence, irreversibility and non-iterativity. The predominant motifs under consideration include reports regarding the beginning of the war, leaving one’s home, seeking refuge in shelters, undergoing evacuation, contemplating the causes of the war, predicting the war, and reflecting on the cruel nature of warfare.
{"title":"Ukrainiečių pasakojimai apie karo pradžią: svarbiausios temos, struktūra, kompozicija","authors":"Oksana Labashchuk, Tetiana Harasym, Tetiana Reshetukha, Katarzyna Majbroda, Oksana Verbovetska","doi":"10.51554/td.23.66.01","DOIUrl":"https://doi.org/10.51554/td.23.66.01","url":null,"abstract":"The article aims to consider the main themes and structures of autobiographical narratives by the Ukrainian people about the outbreak of the Russian-Ukrainian war. It analyses narratives of life events becoming the elements of storytelling about the beginning of the war. The article focuses mainly on the plot structure of stories about the war’s outbreak, and the narrators’ self-presentation strategies.\u0000Folklore tools reveal typical plots of autobiographical narratives about the outbreak of war. The symbolic meanings of oral histories attributed in modern Ukrainian culture to various events, people and things are considered. Methods of structural narratology have proven to be advantageous in this research. Autobiographical narratives concerning the outbreak of the war coincide with the five criteria of the eventfulness level by Wolf Schmid: relevance, unpredictability, persistence, irreversibility and non-iterativity. The predominant motifs under consideration include reports regarding the beginning of the war, leaving one’s home, seeking refuge in shelters, undergoing evacuation, contemplating the causes of the war, predicting the war, and reflecting on the cruel nature of warfare.","PeriodicalId":518360,"journal":{"name":"Tautosakos darbai","volume":"15 4","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-01-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140530128","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Using the place legends stored at the Lithuanian Folklore Archives and the questionnaires from the Collection of the Lithuanian Place Names, the author of the article analyzes folklore related to the Plateliai Lake (in Plungė District) and its segments, including islands, peninsulas, and shallows. Having systematized a number of place legends related to the lake, the author discerns three themes that are further analyzed in the article, namely: the appearing of the Plateliai Lake and several lakes connected underground, the underwater world of Plateliai (the lake demanding sacrifices), and the image of the Plateliai Queen. Applying the concept of the mental landscape and the current research on placelore, he reveals the mythical character of the Plateliai Lake and its surrounding space. Special attention is paid to the way that various segments of the lake are depicted in place legends. Among the most frequently mentioned, several islands, peninsulas and shallows connected to the mythical plots are pointed out, as well as the lake itself. According to the folklore analyzed in the article, the lake had an important role in human life, while certain motives related to the pre-Christian religion (including the sunken church, the Queen of the lake, the souls residing at the bottom of the lake, etc.) allow one to conclude that from the ancient times, the Plateliai Lake was perceived as an important mythical place.
{"title":"Mythical Character of Space in the Place Legends on the Plateliai Lake","authors":"Andrius Kaniava","doi":"10.51554/td.23.66.04","DOIUrl":"https://doi.org/10.51554/td.23.66.04","url":null,"abstract":"Using the place legends stored at the Lithuanian Folklore Archives and the questionnaires from the Collection of the Lithuanian Place Names, the author of the article analyzes folklore related to the Plateliai Lake (in Plungė District) and its segments, including islands, peninsulas, and shallows. Having systematized a number of place legends related to the lake, the author discerns three themes that are further analyzed in the article, namely: the appearing of the Plateliai Lake and several lakes connected underground, the underwater world of Plateliai (the lake demanding sacrifices), and the image of the Plateliai Queen. Applying the concept of the mental landscape and the current research on placelore, he reveals the mythical character of the Plateliai Lake and its surrounding space. Special attention is paid to the way that various segments of the lake are depicted in place legends. Among the most frequently mentioned, several islands, peninsulas and shallows connected to the mythical plots are pointed out, as well as the lake itself. According to the folklore analyzed in the article, the lake had an important role in human life, while certain motives related to the pre-Christian religion (including the sunken church, the Queen of the lake, the souls residing at the bottom of the lake, etc.) allow one to conclude that from the ancient times, the Plateliai Lake was perceived as an important mythical place.","PeriodicalId":518360,"journal":{"name":"Tautosakos darbai","volume":"12 20","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-01-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140530136","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pagans in the Early Modern Baltic. Sixteenth-Century Ethnographic Accounts of Baltic Paganism, edited and translated from Latin by Francis Young, Leeds: Arc Humanities Press, 2022, 192 p., ISBN 978-1-64189-437-1
{"title":"English Translations of 15th and 16th-Century Latin Sources on Baltic Religion and Mythology","authors":"Radvilė Racėnaitė","doi":"10.51554/td.23.66.11","DOIUrl":"https://doi.org/10.51554/td.23.66.11","url":null,"abstract":"Pagans in the Early Modern Baltic. Sixteenth-Century Ethnographic Accounts of Baltic Paganism, edited and translated from Latin by Francis Young, Leeds: Arc Humanities Press, 2022, 192 p., ISBN 978-1-64189-437-1","PeriodicalId":518360,"journal":{"name":"Tautosakos darbai","volume":"4 3","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-01-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140530435","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The article discusses the value and possible results of the anthropological research focusing on ordinary letters. An ordinary letter is considered in the article to be written primarily for maintaining a relationship with the addressee, rather than for solving specific problems in a certain field (even if that includes research, culture, art, business, or legal issues). The anthropological research of ordinary letters is valuable in that it reveals the less visible patterns of communication and cooperation. This analysis primarily displays the temporality of communication and togetherness, showing correspondence as a rhythmic bidirectional continuous process of different intensity; secondly, it highlights the composition of the momentary “I”, which depends on the relationship with the addressee and draws together episodes from different spaces and times; and finally, it discloses the constant negotiations with the proposed or imposed roles – these negotiations are most clearly visible in the ordinary letters and, at the same time, they clearly vary depending on the relationship maintained by the particular thread of correspondence. The article also uses theoretical insights by scholars researching the epistolary materials (Liz Stanley, Helen Dampier, Aistė Kučinskienė) and those by anthropologists and philosophers (William James, Maurice Blanchot, Judith Butler, Jens Brockmeier, Harold Garfinkel, Hanna Meretoja), including the classical theories of time, yet again reminding us of the heterogeneity of the time experience and human actions. The correspondence of the Lithuanian poet Janina Degutytė was chosen as a suitable example, since it most clearly reveals various aspects of the ordinary letters discussed in the article.
{"title":"Letter as Subject for Anthropological Research","authors":"Jurga Jonutytė","doi":"10.51554/td.23.66.02","DOIUrl":"https://doi.org/10.51554/td.23.66.02","url":null,"abstract":"The article discusses the value and possible results of the anthropological research focusing on ordinary letters. An ordinary letter is considered in the article to be written primarily for maintaining a relationship with the addressee, rather than for solving specific problems in a certain field (even if that includes research, culture, art, business, or legal issues). The anthropological research of ordinary letters is valuable in that it reveals the less visible patterns of communication and cooperation. This analysis primarily displays the temporality of communication and togetherness, showing correspondence as a rhythmic bidirectional continuous process of different intensity; secondly, it highlights the composition of the momentary “I”, which depends on the relationship with the addressee and draws together episodes from different spaces and times; and finally, it discloses the constant negotiations with the proposed or imposed roles – these negotiations are most clearly visible in the ordinary letters and, at the same time, they clearly vary depending on the relationship maintained by the particular thread of correspondence. \u0000The article also uses theoretical insights by scholars researching the epistolary materials (Liz Stanley, Helen Dampier, Aistė Kučinskienė) and those by anthropologists and philosophers (William James, Maurice Blanchot, Judith Butler, Jens Brockmeier, Harold Garfinkel, Hanna Meretoja), including the classical theories of time, yet again reminding us of the heterogeneity of the time experience and human actions. The correspondence of the Lithuanian poet Janina Degutytė was chosen as a suitable example, since it most clearly reveals various aspects of the ordinary letters discussed in the article.","PeriodicalId":518360,"journal":{"name":"Tautosakos darbai","volume":"22 3","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-01-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140530111","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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