Šiame straipsnyje nagrinėjamos socialinės įtampos, kylančios dėl gilėjančios socioerdvinės segregacijos Kuršių nerijoje. Analizė parodo ribotą džentrifikacijos ir jos išvestinių sąvokų bei jas lydinčių analitinių argumentų aiškinamąją galią. Remiantis Neringos miesto atvejo studija, kurios pagrindą sudaro jos senbuvių ir naujakurių būsto istorijų tyrimas, atskleidžiami kontekstiniai vietos niuansai, svarbūs siekiant tiksliau atskleisti socioerdvinės segregacijos patyrimus, jų priežastis ir pasekmes. Šios vietovės senbuviai susiduria su vietos simbolinę reikšmę keičiančiais gyvenimo būdo pokyčiais ir patiria simbolinio išstūmimo jausmus. O naujakuriai patiria socialinės integracijos sunkumų, kuriuos žymi jiems klijuojama stigmatizuojanti „invazinių“ etiketė. Šia atvejo analize kviečiama kritiškai peržiūrėti džentrifikacijos diskusijose vyraujančias išankstines nuostatas apie pagrindinius tokios erdvinės segregacijos veikėjus ir šio proceso pasekmes. Kaip metodologinė alternatyva šiems procesams aprašyti ir aiškinti siūloma naudoti socialinės erdvės, simbolinės erdvės ir fizinės erdvės sąvokų triadą.
Straipsnyje analizuojami interviu, atlikti su Lietuvoje gyvenančiais ir kriketą žaidžiančiais migrantais iš Indijos. Pasitelkiant transnacionalizmo ir socialinės tapatybės sampratas, nagrinėjama, kokią funkciją kriketas atlieka integruojantis į gyvenimą naujoje šalyje ir kaip šios sporto šakos kultivavimas leidžia indams konstruoti daugybinę tapatybę. Kriketas migrantams tampa socialinių ryšių ir statuso įtvirtinimo erdve, tačiau kartu veikia ir kaip saugumo tinklas, leidžiantis pabėgti nuo kasdienių patirčių ir sušvelninti integracijos iššūkius. Kadangi kriketas Lietuvoje nėra plačiai išplėtotas, dalis imigrantų iš Indijos kuria klubus ir siekia šį sportą išpopuliarinti. Taigi kriketas peržengia uždaros etninės grupės ribas ir tampa viešosios erdvės dalimi.
The study aimed to address memorial practices in the context of the formation of cultural memory in Kazakhstan, Uzbekistan, Kyrgyzstan, Tajikistan and Turkmenistan. Memorial objects and their socio-cultural context were addressed in the study, including the processes of rethinking memory in the countries of the region after independence. To achieve the aim of the study, key memorials were selected, information about their symbolism and architecture was collected and systematised, and a comparison with global memorialisation practices was made. The study demonstrated that memorial sites in Central Asia contribute to the preservation of national identity and cultural memory by integrating local symbols, ornaments, religious motifs, and historical narratives. The symbolism of memorials in Central Asia combines history with cultural traditions, creating a unique space for collective commemoration. The rituals that accompany memorial practices reflect the desire for social unity through an emphasis on shared values and past events. The peculiarity of the region is that Soviet monuments, unlike in many other post-Soviet countries, are rarely dismantled. Instead, they adapt to new realities by rethinking symbolism, changing the context or integrating national motifs. This approach contributes to the formation of a unique narrative of national memory that organically connects the historical past with modern ideas of national identity and cultural heritage. The findings underline the importance of memorial objects as instruments of cultural memory and provide a broader perspective on their role in shaping socio-cultural identities in postcolonial societies.
The 2022 Russian full-scale invasion of Ukraine produced an unprecedented gender-selective displacement and separated millions of wives and children from husbands bound by the mobilisation law. This paper aims to examine and demonstrate how wartime displacement has unmade transnational marriages among displaced Ukrainian women in Lithuania. The primary data of the research is drawn from the multi-sited ethnographic fieldwork conducted across five Lithuanian cities between 2024 and 2025. Based on 22 Ukrainian interlocutors (17 women and 5 men), the study traces how spousal roles, obligations, and emotional bonds were reconfigured and were eventually unmade under the pressures of separation. Grounded in transnational social fields theory, moral economy frameworks, and constructivist gender theory, the analysis identifies three interlocking processes driving marital breakdown: the enforcement of gendered moral scripts demanding that men fight and women wait; the progressive emotional alienation produced by protracted separation and diverging life trajectories; and the identity transformation of displaced wives who assumed traditionally male spousal roles in exile, encapsulated in the recurring phrase ‘I became a man’. The paper argues that these marital breakdowns, though perceived as individual cases of failures by the interlocutors themselves, are structurally produced outcomes of wartime moral regimes operating simultaneously across two societies. This study contributes to migration studies by foregrounding breakdown and fragility rather than resilience, and is based primarily on women’s accounts, a limitation that is explicitly acknowledged throughout.
This article examines how Ukrainian youth who have remained in the country during the wartime understand patriotism and evaluate the migration decisions of their peers. The study is situated in the context of the prolonged armed conflict initiated by the Russian Federation and intensified by the full-scale invasion in 2022, which has profoundly shaped the socialisation and life strategies of the Ukrainian post-Maidan generation. Based on the quantitative data collected using the CAWI (Computer-Assisted Web Interviewing) method (n = 742), the article analyses declared levels of patriotism, attitudes toward emigration during the war, and factors influencing decisions to stay in Ukraine. Due to wartime constraints, the initial probability-based distribution of the questionnaire could not be fully implemented. As a result, the sampling procedure shifted toward a non-probability design based on voluntary participation, with an additional snowball dissemination through respondents’ peer networks, resulting in a convenience sample with elements of snowball sampling. Qualitative data from an open-ended survey question complement the analysis by capturing students’ moral reasoning and perceptions of the social consequences of youth migration. The findings show that approximately 87% of respondents identify themselves as patriots and that the war has significantly strengthened their sense of national identity. At the same time, respondents expressed ambivalence toward equating staying in Ukraine directly with patriotism. The hypothesis that declared patriotism would be the primary factor preventing migration was only partially confirmed. Family ties, concerns about personal safety abroad, financial constraints, and language barriers proved more influential than patriotic motivation alone. Most respondents assessed their peers’ decisions to leave Ukraine in a neutral or positive manner, emphasising unequal opportunities to migrate.The results indicate that Ukrainian youth combine a strong national attachment with openness to mobility shaped by globalisation and structural constraints. Remaining in Ukraine or migrating abroad should therefore be understood as alternative strategies of coping and self-realisation rather than mutually exclusive indicators of patriotism.
