Lithuanization

Lithuanization (or Lithuanianization) is a process of cultural assimilation, where Lithuanian culture or its language is voluntarily or forcibly adopted.

History

The Lithuanian annexation of Ruthenian lands between the 13th and 15th centuries was accompanied by some Lithuanization. A large part of the Grand Duchy of Lithuania remained Ruthenian; due to religious, linguistic and cultural dissimilarity, there was less assimilation between the ruling nobility of the pagan Lithuanians and the conquered Orthodox East Slavs. After the military and diplomatic expansion of the duchy into Ruthenian (Kievan Rus') lands, local leaders retained autonomy which limited the amalgamation of cultures. When some localities received appointed Gediminids (rulers), the Lithuanian nobility in Ruthenia largely embraced Slavic customs and Orthodox Christianity and became indistinguishable from Ruthenian nobility. The cultures merged; many upper-class Ruthenians merged with the Lithuanian nobility and began to call themselves Lithuanians (Litvins) ''gente Rutenus natione Lituanus'', but still spoke Ruthenian."The son of Gediminas, the Grand Prince Olgerd Algirdas)expanded the Ruthenian lands he inherited from his father: he attached the Polish lands to his state expelling the Tatars out. The Ruthenian lands under his sovereignty were divided between princes. However, Olgerd, the person of a strong character, controlled them. In Kiev, he installed his son, Vladimir, who started the new line of Kiev princes that reigned there for over a century and called commonly the Olelkoviches, from Olelko, Aleksandr Vladimirovich, the grand-son of Olgerd. Olgerd himself, married twice the Ruthenian princesses, allowed his sons to baptize into Ruthenian religion and, as the Ruthenian Chronicles speak, had himself baptized and died as a monk. As such, the princes that replaced the St. Vladimir's urikidline in Ruthenia, became as Ruthenian by religion and by the ethnicity they adopted, as the princes of the line that preceded them. The Lithuanian state was called Lithuania, but of course it was purely Ruthenian and would have remained Ruthenian if only the successor of Olgerd in the Great Princehood, the Jagiello wouldn't have married in 1386 to the Polish queen Jadwiga"
Nikolay Kostomarov, ''Russian History in Biographies of its main figures'', section
Knyaz Kostantin Konstantinovich Ostrozhsky
' (Konstanty Wasyl Ostrogski) The Lithuanian nobility became largely Ruthenian,"Within the ithuanianGrand Duchy, the Ruthenian lands initially retained considerable autonomy. The pagan Lithuanians themselves were increasingly converting to Orthodoxy and assimilating into Ruthenian culture. The grand duchy's administrative practices and legal system drew heavily on Slavic customs, and Ruthenian became the official state language. Direct Polish rule in Ukraine since the 1340s and for two centuries thereafter was limited to Galicia. There, changes in such areas as administration, law, and land tenure proceeded more rapidly than in Ukrainian territories under Lithuania. However, Lithuania itself was soon drawn into the orbit of Poland."
from ''Ukraine''. (2006). In Encyclopædia Britannica. and the nobility of ethnic Lithuania and Samogitia continued to use their native Lithuanian. It adapted Old Church Slavonic and (later) Ruthenian, and acquired main-chancery-language status in local matters and relations with other Orthodox principalities as a ''lingua franca''; Latin was used in relations with Western Europe. It was gradually reversed by the Polonization of Lithuania beginning in the 15th century and the 19th- and early-20th-century Russification of the former Polish–Lithuanian Commonwealth. Kevin O'Connor, ''The History of the Baltic States'', Greenwood Press,
Google Print, p.58
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A notable example of Lithuanization was the 19th-century replacement of Jews (many Lithuanian Jews, but also Polish Jews), until then the largest ethnic group in Lithuania's major towns, with ethnic Lithuanians migrating from the countryside. Lithuanization was primarily demographic, rather than institutionalized. When Lithuania became an independent state after World War I, its government institutionalized Lithuanization.

Interbellum

Republic of Lithuania

Around the time of Lithuanian independence, the country began moving toward the cultural and linguistic assimilation of large groups of non-Lithuanian citizens (primarily Poles and Germans). The Lithuanian government was initially democratic, and protected the cultural traditions of other ethnic groups; a 1917 Vilnius Conference resolution promised national minorities cultural freedom. After World War I, the Council of Lithuania (the government's legislative branch) was expanded to include Jewish and Belarusian representatives. The first Lithuanian governments included ministries for Jewish and Belarusian affairs; when the Vilnius Region was detached from the country after Żeligowski's Mutiny, however, the largest communities of Belarusians, Jews, and Poles ended up outside Lithuania and the special ministries were abolished. In 1920, Lithuania's Jewish community was granted national and cultural autonomy with the right to legislate binding ordinances; however, partly due to internal strife between Hebrew and Yiddish groups their autonomy was terminated in 1924. The Jews were increasingly marginalized and alienated by the "Lithuania for Lithuanians" policy.

As Lithuania established its independence and its nationalistic attitudes strengthened, the state sought to increase the use of Lithuanian in public life. Among the government's measures was a forced Lithuanization of non-Lithuanian names. The largest minority-school network was operated by the Jewish community; there were 49 Jewish grammar schools in 1919, 107 in 1923, and 144 in 1928. In 1931, partially due to consolidation, the number of schools decreased to 115 and remained stable until 1940.

Education

At the beginning of 1920, Lithuania had 20 Polish-language schools for Poles in Lithuania. The number increased to 30 in 1923, but fell to 24 in 1926. The main reason for the decrease was the policy of Lithuanian Christian Democratic Party, which transferred students whose parents had "Lithuania" as their nationality on their passports to Lithuanian schools. After the party lost control, the number of schools increased to 91. Soon after the 1926 coup d'état, nationalists led by Antanas Smetona came to power. The nationalists decided to ban attendance at Polish schools by Lithuanians; children from mixed families were forced to attend Lithuanian schools. Many Poles in Lithuania were identified as Lithuanians on their passports, and were forced to attend Lithuanian schools. The number of Polish schools decreased to nine in 1940. In 1936, a law was passed which allowed a student to attend Polish school only if both parents were Poles. This resulted in unaccredited schools, which numbered over 40 in 1935 and were largely sponsored by Pochodnia. A similar situation developed concerning German schools in the Klaipėda Region.

Lithuanian attitudes towards ethnic Poles were influenced by the concept of treating them as native Lithuanians who were Polonized over several centuries and needed to return to their "true identity". Another major factor was the tense relationship between Lithuania and Poland about the Vilnius Region and cultural (or educational) restrictions on Lithuanians there; in 1927, the Lithuanian Education Society Rytas chairman and 15 teachers were arrested and 47 schools closed.

Religion

Although the Lithuanian constitution guaranteed equal rights to all religions, the government confiscated Orthodox churches (some of which had been converted from Catholic churches). Former Eastern Catholic Churches were confiscated as well, including the Kruonis Orthodox church. Thirteen Orthodox churches were demolished.

Another target group for discrimination was the Poles; anti-Polish sentiment had appeared primarily due to the occupation of Lithuania's capital Vilnius in 1920. Lithuanian Catholic priests (derogatorily called Litwomans in Polish) promoted Lithuanian in equal terms to Polish, which in many places had been used forced onto the locals by central Church authorities. It was often the case, that the parish was inhabited by Lithuanian-speaking people, yet they knew their prayers only in Polish, as the priests tried Polonizing them.

Eugeniusz Römer (1871–1943) noted that the Lithuanian National Revival was positive in some respects, he described some excesses, which he found often to be funny, although aggressive towards Poles and Polish culture. An example of such excess was when Lithuanian priests were forced to drive out of confessional boxes people who wanted to confess in the Polish or refused to sing Polish songs that were sung in those churches for centuries during additional services, preferring the use of Lithuanian instead.

Anti-Polish propaganda was sponsored by the government; during the interwar period, caricatures and propaganda were published attacking Poles and depicting them as criminals or vagabonds.

Modern Lithuania

In modern Lithuania, which has been independent since the dissolution of the Soviet Union, Lithuanization is not an official state policy. It is advocated by groups such as Vilnija, however, whose activities create tension in Polish-Lithuanian relations.Leonardas Vilkas
LITEWSKA, ŁOTEWSKA I ESTOŃSKA DROGA DO NIEPODLEGŁOŚCI I DEMOKRACJI: PRÓBA PORÓWNANIA
(Lithuanian, Latvian and Estonian Way to Independence: An Attempt to Compare, on homepage of Jerzy Targalski According to the former minister of education and science of Lithuania, Zigmas Zinkevičius, Lithuanian Poles are Polonized Lithuanians who "are incapable of understanding where they truly belong" and it is "every dedicated Lithuanian's duty" to re-Lithuanize them. Lithuanization promoted the cooperation of Polish and Russian minorities, who support the Electoral Action of Poles in Lithuania.

The Law on Ethnic Minorities, which remained in force until 2010, enabled bilingual signage in areas that have "substantial numbers of a minority with a different language". After the termination of its validity, municipal authorities in Šalčininkai and Vilnius were ordered to remove bilingual Polish-Lithuanian signs, most of which had been placed during the period when such signs were permitted. In 2013, Vilnius regional court fined the administrative director of Šalčininkai District Municipality (where Poles constituted 77.8% of the population in 2011) €30 for each day of delay, and in January 2014 ordered him to pay a fine of over €12,500. Liucyna Kotlovska from Vilnius District Municipality was fined about €1,738. Bilingual signs, even those privately purchased and placed on private property, are now seen by Lithuanian authorities as illegal. The only exception is provided for names of organisations of national minority communities and their information signs. According to the EU's Advisory Committee, this violates Lithuania's obligations under Article 11 (3) of the Framework Convention for the Protection of National Minorities.

A Polish-Lithuanian woman protested when her last name (Wardyn) was Lithuanized to Vardyn. In 2014 Šalčininkai District Municipality administrative director Boleslav Daškevič was fined about €12,500 for failing to execute a court ruling to remove Polish traffic signs. Polish and Russian schools went on strike in September 2015, organised by the Electoral Action of Poles in Lithuania.

See also

*Ethnographic Lithuania
* Lithuania proper
*Republic of Central Lithuania

Notes and references

{{Cultural assimilation, sp=ize

Cultural assimilation
Cultural history of Lithuania
History of Lithuania (1918–1940)
History of the Lithuanian language
Social history of Poland
Social history of Ukraine
Social history of Belarus