Žydų gelbėtojų motyvacijos šaknys: Žemaitijos ir kiti atvejai

LTDalis tarpdalykinių tyrimų rodo, jog giluminių žydų gelbėtojų motyvacijos šaknų reikėtų ieškoti ankstyviausiame jų gyvenimo tarpsnyje - vaikystėje ir šeimos etose. Pastebėta, jog gelbėtojai dažniau nei stebėtojai (bystanders) buvo linkę savo ryšius su tėvais apibūdinti kaip artimus, o auklėjimą - turėjusį įtakos aukštesnės gelbėtojų empatijos susiformavimui - grįstą įtikinimu, aiškinimu, pavyzdžiu, ryšio su kitais žmonėmis bei jų lygybės vertybių akcentavimu. Straipsnyje, remiantis Samuelio P. Olinerio, Pearlos M. Oliner, Alice Miller ir kt. tarpdalykiniais tyrimais ir konkrečiais žydų gelbėtojų(-ėjimo) pavyzdžiais iš Žemaitijos bei kitų Lietuvos regionų, aptariamos pozityvios busimųjų gelbėtojų socializacijos vaikystėje ir apsisprendimo gelbėti pasmerktuosius Holokausto metu sąsajos, kartu tokių sąsajų atskleidimo problemos Lietuvoje - lietuviškoje istoriografijoje, taip pat sovietinėje, dažniausia, labiau domėtasi gelbėjimo faktografija ir gelbėjamųjų jausenomis, bet nesistengta giliau pažinti gelbėtojų asmenybių bei psichologinių ir sociologinių jų apsisprendimų prielaidų, kas turėjo įtakos jų asmenybių romantizavimui. Reikšminiai žodžiai: Holokaustas, biografija, žydų gelbėjimas, socializacija, motyvacija, empatija, altruizmas. [Iš leidinio]

ENDrawing on interdisciplinary research by Samuel P. Oliner, Pearl M. Oliner, and Alice Miller, as well as on examples of Jewish rescuers from Samogitia and other regions of Lithuania, the author discusses the influence of childhood socialisation and positive family ethos on the motivation of would-be rescuers to save thejews in World War II. According to Zigmas Vitkus, such access provides important information about the deep motivations of the rescuers and helps us to understand not only why, during the Holocaust, some non-Jews, including at least 921 Lithuanians, risked their own and their families' well-being and their own lives in order to rescue the doomed, but also why others did not. The author notes that written, audio and visual sources contain little information about the childhood and families of the Lithuanian Jewish rescuers. During the Soviet era, the conditions for delving deeper into the personalities of the rescuers did not exist. Episodes of rescue (mostly withholding who they were rescuing) and the biographies of the rescuers themselves were used for ideological and didactic purposes. After 1990, with some exceptions, there was a greater concern for remembering and honouring the rescuers (or their descendants), for quantifying the number of rescuers, and for the factual record of the rescue of thejews and the feelings of the rescuers, but again, there was no effort to getto know the personalities of the rescuers in depth, thus missing an opportunity to find out more about the earliest part of their lives. The results of the above-mentioned researchers' studies show that rescuers were more likely than bystanders to describe their relationship with their parents as close, and their upbringing (which had a significant impact on higher levels of empathy and self- esteem) as being based on persuasion, explanation, and an emphasis on connectedness with and egalitarianism of other people.The value of connection or connectedness to other people, according to the author's observation, could be expressed as patriotism, as intolerance of the occupiers (a typical position of intellectuals), as ideological struggle (Jews were actively saved by left-wing individuals), as the fulfilment of religious precepts by extending their scope beyond the boundaries of one's own ethnic group, and as an intuitive, active sympathy. The decisions of the rescuers, according to Vitkus, proved that individuals in marginal historical circumstances can not only be passive objects of history (as observers and perpetrators often justified), but also subjects of history - active, independent decisionmakers capable of transcending the natural ego-centrism and ethnocentrism and the emotion of fear. The article notes that the decision to rescue was an expression of the values internalised in upbringing (intrinsic human dignity, equality, sanctity of life) and of the character traits developed (independence, trust, courage to experiment, patience, caring). The rescue of Jews is directly linked to the higher empathy and self-esteem of the rescuers. The author agrees with some other researchers that the motivation of the rescuers is not in all cases explained solely by positive parent-child relationships, democratic parenting, parental authority and humanistic discipline, but qualifies this by noting that the aforementioned factors have increased the likelihood of a person's willingness to behave in the same way as the rescuers under difficult circumstances. There is no doubt that the factors that motivated the rescue transcend regional, national and continental boundaries, but as the article points out, the rescue of a human being has always been a rescue of that human being, here, and in a specific cultural context, and it argues that in this sense, Samogitia brought up a large number of leaders (and communities of leaders), whose decisions can be rightly idealised.