Kultūra ir visuomenė: socialinių tyrimų žurnalas 2020, nr. 11(2)

Cannabis – the most popular illegal drug in Lithuania. Due to an increasing amount of scientific evidence questioning the effectiveness of criminalization based drug control policies, this philosophy seem to be losing it‘s dominant status. However, it‘s still widely popular in a lot of different countries including Lithuania: punishments for it‘s violations were hardened in 2017. There are a lot of scientific studies discussing the effects of drug criminalization on a macro scale. However, there is a lack of research discussing how criminalization based policies effect the personal lives of people who use these illegal substances. Consequently, the criminalization of drugs fosters the environment which is ideal for spreading and reproducing negative discourses about illegal drugs and it‘s users. Along with criminalization itself, these negative discourses help to create and define the deviant label that is associated with the use of these illegal substances. Therefore, in order to understand how the deviant label affects the life of cannabis users, it‘s is important to understand the effects of both of it‘s constituting parts – the criminalization of drugs and the existing negative discourses related to the usage of cannabis. Lastly, in order to understand the full spectrum of effects that the deviant label produces, it‘s vital to uncover the coping mechanisms that are being applied by the cannabis users in order to combat these negative effects. Analysis of the collected data has revealed that the criminalization of drugs reciprocally interacts with the negative discourses about cannabis and it‘s users in a process of two way legitimization. Furthermore, the criminalization phenomenon also acts as a metanarrative, because it contains hidden discourses, legitimizing the institutional powers associated with it‘s implementation and application. [...]

Šiame straipsnyje analizuojamos etninių mažumų grupių (lenkų ir rusų) religinės organizacijos ir jų veiklos įtaka šių grupių religiniam ir etniniam identitetui. Straipsnio tikslas – atskleisti religinio ir etninio identiteto sąsajas etninių mažumų grupių religinių (katalikų ir stačiatikių ortodoksų) organizacijų veikloje. Straipsnis parašytas vykdant mokslinį projektą „Etnokonfesinis identitetas ir socialinė įtrauktis Lietuvoje po 1990 m.: rusų stačiatikių ir lenkų katalikų atvejai“ ir jame pristatomi pirminiai tyrimo duomenys (14 pusiau struktūruotų interviu) surinkti 2019 m. spalio mėn.–2020 m. kovo mėn. šio projekto metu. Apibendrinus pirminius atliktų interviu duomenis atskleista, kad Vilniuje esančios rusų stačiatikių ir lenkų katalikų religinės organizacijos pagal narystės principus ir veiklos pobūdį orientuotos pirmiausia į religines bendruomenes, tačiau kartu ir į tam tikras etnines grupes (lenkai katalikai ir rusai, įvairių tautybių rusakalbiai arba mišrių šeimų atsTovai – stačiatikiai). Vilniuje esančios rusų stačiatikių ir lenkų katalikų religinės organizacijos turi įtakos formuojant lenkų ir rusų etninių grupių religinį identitetą, nes, viena vertus, buriasi etniškumo pagrindu, kita vertus, siekia išlaikyti svarbius etninškumo elementus – kilmę, kalbą, ryšius su istorine tėvyne. Lenkų ir rusų religinių organizacijų veikla orientuota į religinį švietimą, sielovadą ir socialines veiklas. Analizuojant sąsajas tarp etninio ir religinio identiteto bei organizacijų vaidmenį stiprinant šias sąsajas, tyrimo duomenimis, matyti, kad yra skirtumų tarp lenkų katalikų ir rusų stačiatikių organizacijų. Lenkai organizacijos atstovai katalikų tikėjimą sieja su etniškumu, skirtingai nuo stačiatikių, kurie religinio identiteto nesieja su etniniu identitetu, rusiškumu.

This article examines methodological problems of religion and education research using theoretical insights by Pierre Bourdieu and applying the methods of analysis of scientific literature and documents. Bourdieu perceives education as the most effective mechanism for inciting social change. Education is an important field because of its ability to mobilize capital. The political field and its role are especially important to the field of education: the former has both direct and indirect influence on the latter field by means of a variety of instruments. Teachers, too, perform a vital part in the field of education. The function of schools is to impart knowledge and socialize the pupils, but they only teach certain subjects and socialize the pupils using specific selected methods. This is how the education policy is implemented, which is supported by the approved legal acts that, in turn, inflict symbolic violence on certain hierarchical groups. In order to examine the content and practices of Lithuanian moral education lessons, it is necessary to conduct further qualitative research that would make it possible to determine the interaction between the fields of politics and education as well as the role of this interaction in the acceptance of religious diversity in Lithuania today.

Based on the data of qualitative research among the representatives of the 1970–1984 generation of Lithuanians the article analyzes intergenerational social mobility. As social mobility is a complex phenomenon, the analysis was focused on the individuals’ position through the interaction of cultural and social capital resources. Empirical research data shows that opportunities of the 1970-1984 generation for intergenerational social mobility are largely related to the ability to get benefit from the assistance provided by the immediate environment or institutions. They create additional resources for the socioeconomic growth of the individual. However, differences are observed between informants with medium / low and high socio-economic statuses. Families with high status create opportunities to have the necessary contacts and to gain the necessary reinforcement by creating a wide social network. Meanwhile, in families where is poverty, low parental education, dysfunctional relationships between family members, there are additional barriers to family members’ educational opportunities and, at the same time, lack of motivation for change. As intergenerational social mobility is an important measure of societal justice, research on intergenerational social mobility in specific generation would provide an opportunity to identify significant factors and their limiting influence on the growth of individuals in the structure of society.