Kito įvaizdis Simono Daukanto „Būde senovės lietuvių, kalnėnų ir žemaičių“
| Author | Affiliation |
|---|---|
| Date |
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2016 |
Straipsnyje pristatomi kito vaizdavimo ypatumai Simono Daukanto „Būde senovės lietuvių, kalnėnų ir žemaičių“. Kitas gali būti suvokiamas per kūrybinius santykius, bet dažniausiai jis vaizduojamas kaip priešas. Priešas atstovauja kitam – nepažiniam ir grėsmingam – pasauliui. Kraštutinė priešiškumo lietuviui pozicija – tai kryžiuočiai. Priešo įvaizdis kuriamas arba per stereotipinius bruožus, arba per savarankiškus prasminius (paprastai neigiamus) elementus. Tačiau S. Daukanto tekstas netampa šovinizmo manifestu – kitos tautos smerkiamos ne tautiniu pagrindu, bet įvertinant jų veiksmus.
Simonas Daukantas has several aims when he creates his work “The Deeds of the Ancient Lithuanians and Samogitians”. He tries not only to write the history of Lithuania, but also to show its greatness and value, appeal to his readers’ patriotism. He is inspired by the ideas of Romantism and by the historical and cultural situation in Lithuania, when it is necessary to show to his contemporaries that Lithuania has its own path in the world. These aims can be easily seen in whole text and are expressed by the variety of styles – one can find historical passages, fictional narratives, didactical and romantical digressions. However, the topic of other makes this text one unity. The article deals with the specific features of other’s portrait. The otherness can show itself in the text as stereotype (alter) or as a kind of influence, changing the whole nation (alius). All nations mentioned in this text can be classified by this scheme. Usually the other is the representor of another world, which is understood as something strange, alogical, with no values. The border between us and other is also the border between light and dark, order and chaos, eternal values and amorality. The crusaders are completely opposite to lithuanians. They are not any nation, this word is used to describe the way of being. Their actions are estimated negatively, crusaders show their selves as an ontological evil. However, S. Daukantas is far from chauvinism. Sometimes he even criticizes his own people, though the criticism is directed to his contemporaries, and not to the heroic people of the past. He also shows respect to other nations until they do not disturb the peace of his own country.