Kryždirbystė XX a. : sovietmečio patirtys

LTStraipsnyje aptariama kryždirbystės tradicijos būklė sovietmečiu: pagrindinės naujų kryžių statymo intencijos, senųjų kryždirbystės paminklų priežiūra ir apsauga. Remiamasi 2013 m. ir anksčiau autorės atliktais lauko tyrimais, etnografinių duomenų analizei pasitelkiamas aprašomasis ir istorinis lyginamasis metodas. Kryžiai ir kiti sakralūs memorialiniai paminklai pokario bei tremčių laikotarpiu ir vėliau sovietmečiu tradiciškai buvo statomi žmonių žūties vietose, siekiant įamžinti artimųjų atminimą, šventoriuose – įvairiems bažnyčios istorijos įvykiams, asmenybėms paminėti. Nenutrūko ir įžadinių paminklų statymo tradicija. [Iš leidinio]Reikšminiai žodžiai: Atstatymas; Intencijos; Katalikai; Kryždirbystė; 20 amžius; Okupacija; Paminklai; Sovietmetis; Catholics; Cross-making; Intentions; Lithuanian XX c. history; Monuments; Occupation; Renewal; Soviet-era.

ENThis article, through field research done in 2013 and utilising partly structured and non-structured interviews, photographs, reveals the continuation of the tradition of cross-making in Soviet-era Lithuania. Material gathered earlier by museums and scientific institutions is also used. It is claimed that during the Soviet period it was a living tradition to mark with a cross locations where people had perished. In the first post-war decades, crosses were placed in locations were partisans had died or in remembrance of those exiled to Siberia. Lithuanian Catholics, in the occurrence of great misfortune (war, an epidemic), always built sacral monuments, asking for God’s intercession and help not only for themselves, but also for their village, town, the whole region; this tradition lived on in the post-war period. New sacral monuments were built when a vow was made, particularly in regards to health. Old, ruined monuments were rebuilt or new ones built in their stead. In churchyards, crosses were built to commemorate important events, people in church history. During the Soviet period, when someone moved, the monuments moved as well and were rebuilt next to the new home or in a safer place, such as the cemetery. On their own initiative and with their own funds people would rebuild, renew monuments. From the 1960s the state began to also express concern regarding the preservation of old monuments – in 1967 the Law on the Protection of Cultural Monuments came into effect. Although this Law wasn’t always observed, nevertheless something of a legal base appeared for the protection of these monuments and to punish for their destruction. [From the publication]

• Etnologija / Ethnology
• Menotyra / Arts
• Istorija / History