Post #1

 National identity is a complicated idea to define. It is a topic so many have tried to define with no definite answers to who is the most correct or accurate. To me, national identity seems to be built more around a wanting of a shared experience and a sense of belonging. As human beings, feeling a part of a collective is one of our most basic needs. Some find belonging in religion, ethnic groups, etc. However, national identity encompasses and combines all these groups into a single large group. Thus, creating a strong sense of belonging across previous divisions within the entire nation. In the case of Lithuania, their conflicts with neighboring countries and experience with Catholicism have been a confusing path creating the unique cultural identity Lithuanians are proud of today. These two aspects of Lithuanian history from research of this country have had the biggest impacts of the growth and change of Lithuanian identity. Thus, I feel that although the concepts of other identifying factors in identity play somewhat of a role in Lithuania its identity is mostly shaped by religion, ethnicity, race, language, politics, and history. Though the countries many changes the idea of Lithuanian identity has seen many different definitions. Sometimes identity refers more heavily to the use of certain languages, other times to geographical boundaries. Despite all of the fluidity of Lithuanian identity that constant change in a of itself has become an aspect that is stagnant and should always be expected. Like many other nations, Triandafyllidou’s terminology of ‘othering’ plays a key role in all aspects of Lithuanian identity. In fact, the presence of an occupying force mostly only through religion and other peoples have been a constant force Lithuanians have fought against throughout the history of their country. The idea of othering or otherness can first be seen in Lithuania’s extremely hesitant adoption of Catholicism. However, the “Catholic Church has been influential at every major turning point in Lithuania’s history, and as a result, Catholicism has been significant for the formation of Lithuanian national identity” (Zapor Cruz, 2014, p. 479). I though this quote was very interesting as it describes the prominence and inescapable nature of Catholicism and debate of religion in the history of Lithuania. Despite a staggering 77.2% of the population today practicing Roman Catholicism (The World Factbook, n.d.) the hostile Proselytism from the Teutonic Knights when they arrived in 1200CE was largely unsuccessful. At the time Lithuanians attributed their military success with their indigenous religion. As explained by Cruz in their paper about the influence of religion on Lithuanian identity “the presence of Catholicism contributed to Lithuanian identity by providing an “other” against which the Lithuanian people began to differentiate themselves” (Zapor Cruz, 2014, p. 484). The beginning of acceptance of Catholicism came in 1440 when King Casimir promoted western education that was inherently rooted in Catholicism. At the same time growing tension with Orthodox Russia pushed them to strengthen ties with the Catholic Polish. Although religion continued to shape national identity it had growing ties with political disputes. Overall, “Over the course of nine centuries in Lithuania, the Catholic Church transitioned from military threat to foreign occupier, to key component of national identity” (Zapor Cruz, 2014, p. 479). As discussed before the hatred of Russia was ancient and the Russian occupation in Lithuania began in 1772 after the Great Northern War only added fuel to the fire. Because of this historic “need for order and fear of invasion, both cultural and political, were the strongest feelings, which governed the thoughts and actions of interwar Lithuanian intellectuals and politicians” (Rindzeviciute, 2003, p. 80). Thus, this fear and eventual realization of this fear had significant cultural significance. During this time of Russian occupation there were many protests and outbreaks from Lithuanians against the Russians. Tensions grew and Lithuanian's ell harder into Catholicism as it was a way for them to identify themselves as different from the Russians who were not Catholic. In this way religion and ethnicity become almost inherently one concept because they were paired so heavily together. The Lithuanians were always Catholic, and the Russians were always Orthodox. Although it had not been this way before there was a growing love and acceptance or Catholicism among Lithuanians that was part of the high adoption rates we see today. Catholicism which was now an identifying and differentiating factor between the Russians and Lithuanians was greatly opposed. This continues the shift between the original dislike of Catholicism to its future full embrace and acceptance. As can be expected the distain of the Lithuania Catholic Church from the Russian government had opposite effects and grew in support. Another thing to note is “The nationalistic history of Lithuania was a fertile background for portraying the "victimization" of Lithuania” (Rindzeviciute , 2003, p. 81). This is a major theme that can be seen through the history of Lithuania. Although in most cases their victimization seems to be justified as they were being occupied and persecuted. It is important to keep in mind because the telling of their history is tainted by bias and what is described as inherent victimization. Another major flashpoint of Soviet occupation was “In 1864, publishing books in the Latin alphabet in Lithuania was prohibited. Two years later, publishing books in Lithuanian was banned entirely” (LRT.IT, 2016, para. 3) This ban strengthened Lithuanian identity and once again painted Russians as an “other” they must unite against. Once again, this ban worked to create an even stronger sense of national identity based on a hatred for the majority occupying force. However, this ban was unsuccessful as book smugglers worked to preserve the Lithuanian language until the lift of the book ban in 1904. Pride for their language and ability to protect it grew at this time. In more recent year's Lithuanian identity is in trouble. One very interesting aspect of Lithuanian identity is the timeline of events. Unlike other European countries the colonization and spread of Catholicism came to Lithuania especially late. Lithuanian diaspora since the 1990’s has contributed to a brain drain coupled with the great recession of 2008 hit Lithuanians especially hard. According to the world factbook the average Lithuania is 44.5 years old and they have very low rates of young people in their country. Looking at their population pyramid and other country demographics Lithuanian national identity is taking a turn for the worst. With high dependency ratios and a population that is only growing older Lithuania is headed for some serious consequences aside from loss of national identity.  

  

 

 

 

Word Count: 1,090 

References: 

LRT.lt. (2021, March 16). How book smugglers kept Lithuanian Language alive. lrt.lt. Retrieved January 26, 2022, from https://www.lrt.lt/en/news-in-english/19/1366010/how-booksmugglers-kept-lithuanian-language-alive 

Rindzeviciute, E. (2003). “Nation” and “Europe”: Re-approaching the Debates about Lithuanian National Identity. Journal of Baltic Studies, 34(1), 74–91. Retrieved January 25, 2022, from http://www.jstor.org/stable/43212515 

Zapor Cruz, M. (2014). The Role of Catholicism in the Development of Lithuanian National Identity. Church History & Religious Culture, 94(4), 479–504. Retrieved January 26, 2022 from https://doi-org.proxy.seattleu.edu/10.1163/18712428-09404003