Luomo tapatybės ženklai Romos katalikų dvasininkų dienoraščiuose (XIX a. antroji pusė-XX a. pirmieji dešimtmečiai)

LTStraipsnyje nagrinėjami luomo tapatybės ženklai Romos katalikų dvasininkų dienoraščiuose (XIX a. antroji pusė – XX a. pirmieji dešimtmečiai). XIX a. antrosios pusės Lietuvos visuomenėje luominė tapatybė buvo reikšmingas socialinės hierarchijos veiksnys. Luomas buvo įtvirtinamas ir apibrėžiamas Rusijos imperijos įstatymų. Pagal Rusijos imperijos įstatymus asmuo, dar neįšventintas aukštaisiais šventimais, bet jau priimtas į Romos katalikų dvasininkų rengimo įstaigą (dvasinę seminariją), buvo priskiriamas dvasininkų luomui. Būtent nuo priėmimo į dvasininkų rengimo įstaigą datos buvo skaičiuojamas priklausymo dvasininkų luomui laikas. Tačiau su tokiu faktiniu socialinės situacijos pasikeitimu buvusi socialinė tapatybė (valstiečio, miestiečio ar bajoro) neišnykdavo, o naujosios – dvasininkų luomo – tapatybės formavimasis taip pat buvo ilgalaikis procesas. Analizuojama, kaip luomo tapatybės (buvusioji ir naujoji) egzistavo ir koegzistavo individų savivokoje ir kokius jų ženklus galima pastebėti Romos katalikų dvasininkų dienoraštiniuose egodokumentuose XIX a. antrojoje pusėje–XX a. pirmaisiais dešimtmečiais. [Iš leidinio]Reikšminiai žodžiai: Dienoraštis; Luomas; Romos katalikų dvasininkas; Tapatybė; Diaries; Diary; Estates; Identity; Roman Catholic priest; Roman Catholic priests; Socio-cultural position.

ENDiaries of the Roman Catholic priests constitute a valuable source, which provides convincing evidence to help find out facts relating to individual biographies, analyze the identity and characterize the socio-cultural position and values of the clergy estate. In the second half of the 19th century, the estate ranking was an important factor in the social hierarchy of the increasingly modern, yet segmented society of Lithuania. The estates of the realm were determined following the law of the Russian Empire, which provided that an individual not ordained with the high consecration yet, but admitted to the establishment which qualified for clergymen (a spiritual seminary), was already considered a member of the clergy estate. And it was since the day of admission to such establishment that the individual belonged to the clergy estate. Yet, this actual change in the social situation did not lead to any changes in the previously possessed social status (peasants, townspeople or noblemen), while the formation process of the newly obtained identity of the clergy estate was long lasting. This article covers the analysis of the existence and coexistence of the estate identities in the self-perception of an individual including also evidence on the estate identity in the diaries of the Roman Catholic priests traced back to the second half of the 19th and the first decades of the 20th century. The sources used as the basis for this survey include published and unpublished diaries of priests from Žemaičiai (Telšiai) and Vilnius dioceses in the Polish and Lithuanian languages. In the second half of the 19th–the beginning of the 20th century, the language used for writing diaries by the priests from Žemaičiai (Telšiai) and Vilnius dioceses could also be considered evidence about one or another social identity or several coexisting identities as well.In their works, the ego-document researchers link the structure and the topic of a diary with the social identity of its author. Thus, the diary, as such, may in fact represent evidence about some social identity. Some specific socio-political and socio-cultural context may however adjust the above said statements. The information covered by a diary may disclose a number of aspects of the underlying meaning. For instance, a self-censorship possibility with relation to the policy implemented by secular political authorities in respect of the clergymen needs to be taken into consideration when analyzing the way of expressing the views of the Roman Catholic priests in their diaries written in the period of the second half of the 19th–the beginning (or first decades) of the 20th century in Lithuania, which in fact may have led to the lack of self-reflection and to the domination of event-based materials in the priest diaries of that time. The Rome Catholic priest diaries of the second half of the 19th–the first decades of the 20th century evidence changes in the estate identity and reveal the nature of the changes that occurred. The diaries reflect the formation of modern individual attitudes at the time of the estate transformation into the professional/social groups of the society. [From the publication]