History
The territory of the Balts, including modern Lithuania, was once inhabited by several Baltic tribal entities (Aukštaitians, Sudovians, Old Lithuanians, Curonians, Semigallians, Selonians, Samogitians, Skalvians, Old Prussians (Nadruvians)), as attested by ancient sources and dating from prehistoric times. Over the centuries, and especially under the Grand Duchy of Lithuania, some of these tribes consolidated into the Lithuanian nation, mainly as a defence against the marauding Teutonic Order and Eastern Slavs. One of the last Pagan peoples in Europe, they were eventually converted to Christianity in 1387.
The territory inhabited by the ethnic Lithuanians has shrunk over centuries; once Lithuanians made up a majority of population not only in what is now Lithuania, but also in northwestern Belarus, in large areas of the territory of the modern Kaliningrad Oblast of Russia, and in some parts of modern Latvia and Poland.
However, there is a current argument that the Lithuanian language was considered non-prestigious by some elements in Lithuanian society, and a preference for the Polish language in certain territories of the Polish-Lithuanian commonwealth, as well as a preference for the German language in territories of the former East Prussia (now Kaliningrad Oblast of Russia) caused the number of Lithuanian speakers to decrease. The subsequent imperial Russian occupation accelerated this process; it pursued a policy of «Russification», which included a ban on public speaking and writing in Lithuanian (see, e.g., «Knygnešiai», the actions against the Catholic Church). It was believed by some at the time that the nation as such, along with its language, would become extinct within a few generations.
At the end of the 19th century a Lithuanian cultural and linguistic revival occurred. Some of the Polish- and Belarusian-speaking persons from the lands of the former Grand Duchy of Lithuania expressed their affiliation with the modern Lithuanian nation in the early 20th century, including Michał Pius Römer, Stanisław Narutowicz, Oscar Milosz and Tadas Ivanauskas. Lithuania declared independence after the World War I, which helped its national consolidation. A standard Lithuanian language was approved. However, the eastern parts of Lithuania, including the Vilnius region, were annexed by Poland, while the Klaipėda Region was taken over by Nazi Germany in 1939. In 1940, Lithuania was invaded and occupied by the Soviet Union, and forced to join it as the Lithuanian SSR. The Germans and their allies attacked the U.S.S.R. in June 1941, and from 1941—1944, Lithuania was occupied by Germany. The Germans retreated in 1944, and Lithuania fell under Soviet rule once again. The long-standing communities of Lithuanians in the Kaliningrad Oblast («Lithuania Minor») were almost destroyed as a result.
The Lithuanian nation as such remained primarily in Lithuania, in a few villages in northeastern Poland, southern Latvia and also in the diaspora of emigrants. Some indigenous Lithuanians still remain in Belarus and the Kaliningrad Oblast, but their number is small compared to what they used to be. Lithuania regained its independence in 1990, and was recognized by most countries in 1991. It became a member of the European Union on May 1, 2004. A low birth rate and increased emigration after joining EU is threatening the nation’s future.
Read more about this topic: Lithuanian People
Famous quotes containing the word history:
“We know only a single science, the science of history. One can look at history from two sides and divide it into the history of nature and the history of men. However, the two sides are not to be divided off; as long as men exist the history of nature and the history of men are mutually conditioned.”
—Karl Marx (1818–1883)
“No one can understand Paris and its history who does not understand that its fierceness is the balance and justification of its frivolity. It is called a city of pleasure; but it may also very specially be called a city of pain. The crown of roses is also a crown of thorns. Its people are too prone to hurt others, but quite ready also to hurt themselves. They are martyrs for religion, they are martyrs for irreligion; they are even martyrs for immorality.”
—Gilbert Keith Chesterton (1874–1936)
“Literary works cannot be taken over like factories, or literary forms of expression like industrial methods. Realist writing, of which history offers many widely varying examples, is likewise conditioned by the question of how, when and for what class it is made use of.”
—Bertolt Brecht (1898–1956)