Tekstų byla: lietuvių antisemitinis diskursas nuo XIX a. antros pusės iki 1940 metų

LTMonografijoje per antisemitizmo prizmę analizuojama lietuvių ir žydų santykių raida XIX a. antros pusės – 1940 m. laikotarpiu. Antisemitizmas traktuojamas remiantis Vytauto Kavolio apibrėžimu kaip: (a) žydų išskyrimai iš kitų tautinių ar religinių grupių, juos laikant didžiausiu blogybių šaltiniu, (b) dėl to kaltinant žydų religiją ar rasę, (c) įžvelgiant ypač galingą jų konspiraciją dominuoti ar išnaudoti kitus, (d) reikalaujant dėl to izoliuoti žydus boikotuojant arba juos iš bendruomenės išskiriant, ko nereikalaujama kitų grupių atžvilgiu. Pagrindiniu analizės šaltiniu yra tuometinė lietuvių kalba leista periodika, taip pat šiuo laikotarpiu pasirodę keletas nedidelės apimties leidinių, skirtų specialiai lietuvių ir žydų santykiams aptarti. Baigiamuosiuose knygos skyriuose pasitelkiama ir Lietuvos centrinio valstybės archyvo medžiaga, analizuojamas Mykolo Römerio 1938 – 1940 m. dienoraštis. Nuo savo susiformavimo pradžios modernusis lietuvių antisemitinis diskursas iki aptariamo laikotarpio pabaigos kito sąlyginai mažai – jame tai atsirasdavo, tai dingdavo vienokie ar kitokie elementai, tačiau principinė žydų - lietuvių konkurentų ir apskritai svetimų lietuvių kultūrai bei aspiracijoms – nuostata išliko. Kasdieniniai – asmeniniai lietuvių ir žydų santykiai galėjo būti neutralūs, ar net draugiški, tačiau įgaudami diskursyvią formą jie dažniausiai vaizduoti kaip problematiški, o alternatyvių svarstymų praktiškai nepasitaikė. Tad analizuotose tekstuose žydai išliko kaip kitokie, keliantys įtampą ir nesusipratimus, o jų kitoniškumas netapo dialogo objektu ir priemone moderniajai lietuvių kultūrai kitaip atrasti save pačią ir tapti bent kiek daugiau polilogiška. [VDU talpykla]

ENThe book examines the Lithuanian anti-Semitic discourse in the Lithuanian press from the latter half of the nineteenth century to 1940. Lithuanian periodicals conveyed news and continuously strove to establish correct norms and habits of life. Of course, each newspaper, depending on its own values and orientation, presented a different view of how those visions could be realized. However, no newspaper, no matter its ideological direction, avoided dealing with Lithuanian-Jewish relations. The conflicting portrayal of Lithuanian-Jewish relations was programmed by historical circumstances. In the attempt to realize the modern Lithuanian project, among other things, the establishment of the Lithuanians in the trades and commerce, in which the Jews dominated in the small and medium-sized segments, was an integral part of the project. At the same time, the Jews, in the words of Mykolas Biržiška, had grown into the land of Lithuania but not with its inhabitants.1 The day-to-day relations between Lithuanians and Jews developed according to their own logic and, of course, manifested themselves in various forms. Researchers of the history of the Jews in Lithuania have clearly stated that Jews because of their customs, religion and language, in the eyes of a significant part of the Lithuanian society, were regarded as alien.Lithuanian society (in the ethnic sense) and the Jews themselves were less influenced by the ideas of the Enlightenment than in, for example, Poland, and therefore the integration of Jews, or at least the discussion of the ‘Jewish question,’ was less advanced in Lithuania than in its neighboring country.2 The opposition between Judaism and Christianity, which had been established and had strong roots in the Middle Ages, influenced the formation of the image of Jews. This tension, when Jews are singled out as different primarily because of their religion, is commonly referred to as anti-Judaism. It is commonplace to argue that religion is less important in modern, and thus secular, societies, but anti-Jewish stereotypes could also be successfully integrated into the rhetoric of modern ideologies and reasoning. On the other hand, in the Lithuanian community, the relationship with religion and the Church was somewhat exceptional. A large number of the population were practicing Catholics, and the priests were considered one of the indisputable authorities. In turn, it meant that their statements, in this case, on the Jewish issue, could be less scrutinized and were accepted as truth or reality, which could not be evaluated otherwise, because it would mean, at the very least, defiance of the authority.The Catholic Church took a dualistic position on the issue of the Jews. On the one hand, the anti-Jewish tradition, attitudes and stereotypes led to the marginalization of the Jews; while on the other hand, the concept of neighborly love suggested finding ways and possibilities for a peaceful and respectful coexistence with the Jews. An additional factor was that in the latter half of the nineteenth century, the Catholic Church was encouraged to be actively involved in social processes. In Lithuania, the Church became one of the main promoters of Lithuanian social life and the creators of the vision of the modern Lithuanian project, which immediately programmed the conflict between Lithuanians and Jews in the socio-economic sphere. It is to be noted that Jewish communities were considered difficult not only in Lithuania but also in neighboring countries, including countries with a long tradition of independence, such as France. Ezra Mendelsohn, one of the researchers of Central European Jewish life, observed that Lithuanian-Jewish relations had problems, but in terms of tensions and conflicts, Lithuania was far from being the leader of the region.3 Nevertheless, Lithuanian-Jewish relations were more or less intensively scrutinized in the society during the entire period in question. [...]. [From the publication]