"Lenkai - katalikai, rusai - stačiatikiai?“ Etniškumo ir religijos sąsajos bendrojo ugdymo mokyklose lenkų ir rusų mokomąja kalba
LTŠiame skyriuje aptariama, kaip bendrojo ugdymo mokyklų lenkų ir rusų mokomąja kalba bendruomenių nariai suvokia etniškumo ir religijos sąsajas ir kaip etnoreliginės tapatybės formuojamos ir reiškiasi mokyklos veiklose (plg. Šliavaitė 2021). Analizuojant interviu medžiagą siekiama atsakyti į šiuos klausimus: kokios yra mokyklų ir religinių institucijų (bažnyčių, cerkvių) bendradarbiavimo formos; kokios tyrimo dalyvių įvardijamos sąsajos tarp mokomosios kalbos, etninės tapatybės ir religijos mokykloje; ar ir kaip konkrečiose institucijose atpažįstama (angl. recognized) (Taylor 1992; Banks 2004) kultūrinė (etninė, religinė ir etno-religinė129) mokyklos bendruomenių įvairovė. Dažniausiai, kai aptariamas mokyklos vaidmuo Lietuvoje formuojantis tautinei, etninei, pilietinei tapatybei, kalbama apie gimtosios kalbos puoselėjimo ar skirtingų istorijos interpretacijų klausimus (žr. Šliavaitė 2018, 2020). Akademinėje literatūroje taip pat nagrinėti religinės daugumos bei mažumos sąveikos ir tolerancijos klausimai tiek mokyklos erdvėje (Reingardė, Vasiliauskaitė, Erentaitė 2010), tiek platesnėje visuomenėje (Schröder 2012; Ališauskienė, Schröder 2012; Ališauskienė, Schröder 2014), keliami klausimai apie mokyklos, kaip svarbios socializacijos proceso veikėjos, vaidmenį formuojant mokinių religines nuostatas (Dikšaitė 2020) ar etnines tapatybes (Šliavaitė 2016; Frėjutė-Rakauskienė, Sasunkevich, Šliavaitė 2021). Šiame skyriuje nagrinėjama, ar ir kaip mokykla kaip institucija formuoja tapatybes pasitelkdama tam tikrus kultūrinius žymeklius, pavyzdžiui, religiją, kalbą (plg. Barth 1969; Šliavaitė 2016; Frėjutė-Rakauskienė, Sasunkevich, Šliavaitė 2021). [Iš straipsnio, p. 135]
ENIn the fourth chapter Kristina Šliavaitė discusses how members of the Polish and Russian school communities perceive the intersection of ethnicity and religion, and how ethnic and / or religious identities are shaped and manifested in school activities (cf. Šliavaitė 2021). Article 31 of the Law on Education of the Republic of Lithuania guarantees the right to religious education in schools, the religious curriculum is developed by the religious community or the association and approved by the leaders of the traditional religious community and the Minister of Education (Law on Education of the Republic of Lithuania 2011). Therefore, the law foresees the close cooperation between the school (teachers of religion) and the Catholic or the Orthodox church. In total, this chapter analyses 34 interviews with teachers and administrative staff in schools with Polish or Russian languages of instruction, and clergy from religious communities (Catholic and Orthodox) who are or were involved in education. The interpretation of the empirical material draws on theoretical perspectives that emphasise the importance of the institutions in shaping identities which is also conducted by ‘naturalising’ certain cultural elements as central to the construction of ethnic identity (see Billig 1995: 8; Brubaker and Cooper 2000). Danièle Harvieu-Léger (2000) links collective (social) memory to the transmission of religion and school can be seen as key institution in which memory is used and constructed (cf Palmberger 2016).Viewing religion as a set of certain practices and traditions, but without touching on the deeper issues of faith, the study participants from Polish-language schools made a strong connection between Catholicism and ethnicity (Polishness), and this connection was seen as “natural” by the study participants. In Harvieu-Léger's words, in a way the research participants connect their ethnic and religious identities by creating “a social bond on the basis of an assumed genealogy, on the one hand, a naturalized genealogy (because related to soil and to blood), and a symbolized genealogy (because constituted through belief in and reference to a myth and a source), on the other” (Danièle Harvieu- Léger 2000: 157). This link is reinforced in the transmission of collective memory, for example, in the school space during Catholic festivals or in the educational process, by emphasising the role of Poland as a state of origin in the formation of Catholic and also ethnic identity, and by affirming the importance of religion (Catholicism) in the drawing of the boundaries of the Polish group with other groups (Polish, Russian) (cf. Barth 1969). In this sense, the country of origin, ethnic identity, and Catholicism are chosen as important themes when creating a narrative about the features, practices and important actors of a particular group/community. In schools that use Russian as the language of instruction, some of the participants saw Orthodox religion as an important element of Russian identity, but the links between ethnicity and religion were not as strongly or as often constructed in the Russian language schools as in schools that have Polish as the language of instruction.The school as an institution is not the main actor that shapes Russian identity in connection to particular religion because the school community is not identified with a single ethnic group, but is seen as bringing together different ethnic groups who choose to go to school on the basis of their language, i.e. Russian. In the interviews, the links between Orthodox faith and Russian identity are seen as present but not inseparable — Russian identity is not drawn exclusively on the basis of religion, as Orthodox religion is described, by participants in this study, as inclusive of different ethnic groups. [From the publication p. 232-233]
