LTStraipsnio didžiausias dėmesys skirtas disciplininiam etnologijos ir sociokultūrinės antropologijos mokslo krypčių klostymuisi Lietuvoje: kaip šios disciplinos yra įsišaknijusios ir/arba suformuotos institucinių politikų ir kaip jas veikė ir tebeveikia dominuojančios ideologijos bei diskursai. Kitas straipsnio tikslas būtų apibūdinti abiejų disciplinų akistatą, kaip palaikomą / nepalaikomą dominuojančios nacionalinio identiteto politikos ir besivadovaujančiųjų skirtingomis metodologijomis bei epistemologijomis. Straipsnis paremtas abiejų disciplinų praktikų darbų ir pasisakymų analize, taip pat autoriaus tiesiogine patirtimi dalyvaujant daugelyje sociokultūrinių kontekstų, pagrindinių etnologijos ir antropologijos disciplinas plėtojančių institucijų veikloje ir būnant tarp žmonių, dariusių ar tebedarančių įtaką etnologijos bei antropologijos padėčiai Lietuvoje. [Iš leidinio]Reikšminiai žodžiai: "gelbėjanti" etnografija; Etninė kultūra; Etnografija; Etnologija; Istoristinė paradigma; Kosmopolitinė antropologija; Liaudies kultūra; Socialinių mokslų epistemologija; Sociokultūrinė antropologija; Sociokultūrinė antropologija Lietuvoje; Cosmopolitan anthropology; Epistemology of social science; Ethnic culture; Ethnography; Ethnology; Folk culture; Historical paradigme; Salvage Ethnography; Sociocultural anthropology; Sociocultural anthropology in Lithuania.
EN[...] The focus of this paper, therefore, is on the actual disciplinary developments in the fields of ethnology and anthropology, how these disciplines are rooted and/or shaped by the institutional policies as well as influenced by the ideologies of the particular periods. It also aims at delineating the encounter of the two disciplines as backed up by "identity politics" as well as distinct methodologies and epistemologies used in field research. It is primarily based on data obtained from informants who have been particularly close to, or even participants, in the vagaries of the rise and fall of ethnology and anthropology in Lithuania. My own experience of participation in the local circles of professional ethnology and anthropology, including the research institute, museum and university, should enable me to provide "the participant's point of view". National ethnology and sociocultural anthropology, taken as separate disciplines, are of different nature and of different usage. The former, in most cases was(is) "acting on behalf of the nation" (Kaschuba 2003), from "salvage operation and cultural engineering" (Gellner 1993[1983]), during the period of the 19th Century nation-building, through the "ethnification" and cultural-ethnic nationalism of the collapse of communism period of the Singing Revolutions.Such a "salvage operation" and cultural "engineering" was used during the period of the first Lithuanian Republic to built a "normative" image of traditional folk culture and heritage: an "ethnography" focused on local culture history and, in many ways, busy in documenting traits and patterns of "traditions" which were "disappearing" or were expected to disappear in the near future. Its "method" was the "gathering of data in the field", consisting of verbal statements and interviews with seated informants based on questionnaires. The outcome was a kind of ethnography of descriptions and accounts, treated as valid information blocks (data) on which to make subsequent generalizations. Such research strategy also filled up archives and museums with local culture collections and provided an excellent impulse for publications of local history monographs. During the Soviet occupation of Lithuania, the held of ethnology was renamed into Etnografija and defined as "a branch of history which studies the peculiarities and development of the material, social and spiritual cultures of the peoples" (Vyšniauskaitė 1964: 9). Nevertheless, the imperative of collecting continued to dominate the field. It fitted well within the dominant evolutionist perspective as it advocated the search for antiquities, relics or survivals into the present. [...]. [From the publication]