Žmogaus tapatybės konceptas pagal „tapatus, -i“ ir jo vedinius dabartinės lietuvių kalbos publicistikoje

LORETA VAIČULYTĖ-SEMĖNIENĖ Institute of the Lithuanian Language Research areas: morphosyntax, typology, valency, semantics. THE CONCEPT OF HUMAN IDENTITY ACCORDING TO TAPATUS, -Į AND ITS DERIVATIVES IN CONTEMPORARY LITHUANIAN JOURNALISM Concept of Human Identity on the Basis of tapatus, -i and Its Derivatives in Contemporary Lithuanian Opinion Journalism ABSTRACT The subject of this article is human identity based on the adjective tapatus, -i and its verbal and nominal derivatives. A structural approach to meaning is combined here with a cognitive one. Drawing on journalistic material from the Corpus of Contemporary Lithuanian (hereafter DKT), the article examines what the concept of human identity is. The study showed that, based on the valency actants of the words under discussion and the predicates for which they themselves serve as actants, human identity is a distinctive whole of the person, felt, perceived and/or created from birth according to divisibility: as a close interrelationship between a person and partial identities—innate, i.e. non-innate, divine, or earthly. In this respect, innate identity is more stable than non-innate identity. Variability is associated with expression through different forms of being tapatus or tapatinti(s). KEYWORDS: adjective tapatus, -i, derivative, concept, structural semantics. ANNOTATION The article centres on human identity based on the adjective tapatus, -i, its verbal and nominal derivatives. It combines the structural approach towards meaning with the cognitive one. By referring to the data of opinion journalism kept in the Corpus of Contemporary Lithuanian Language (CCL), the article elaborates on the concept of human identity. The Straipsniai / Articles 105 LORETA VAČIULYTĖ-SEMĖNIENĖ study revealed that based on the valency actants of the words under dicusion and the predicates whose actants they themselves are, human identity is a peculiar entirety of the person which is sensed, perceived and/or created on the basis of duality right from birth: as the person’s close relationship with the partial – inherent or non-inherent, heavenly or earthly – identity. From a temporal perspective, inherent identity is more stable than non-inherent. Variability is associated with expresion by different forms of ya tapatus and tapatini(s). KEYWORDS: adjectie tapatus, derivative, concept, structural semantics. 1. INTRODUCTION. THEORETICAL PRINCIPLES Over the past decade, it has become fashionable to talk about identity. This topic has been explored from historical, sociological, philosophical, social, cultural, and other perspectives by a considerable number of Lithuanian authors, all of whom would be difficult to mention here, and there is ultimately no need to do so (inter alia Morkūnienė, ed., 2012; Matonytė, Morkevičius 2013; Rubavičius 2014; Grigas 2016 and the literature cited extensively therein). In recent years, identity has also attracted the attention of linguists: it has been examined from sociolinguistic (Ramonienė, ed., 2016) and ethnolinguistic (Rutkovska, Smetona, Smetonienė 2017) perspectives. Romualdas Grigas says that “I [...] can know and understand myself only by communicating with my loved ones, like-minded people, colleagues—in short, with the world around me. [...] The same is true of a nation. [...] It is born, takes shape, establishes itself, declines, and disappears only in relation to the ‘other’” (Grigas 2016: 18). Or, as was written in October 2005 on the bernardinai.lt website¹, “identity determines not only how you perceive yourself, but also how others perceive you. Identity is multifaceted and complex. Someone has put it this way: we have several layers of identity—we are like onions.” Having analyzed the semantics of the names of the eight values on the basis of the principles of cognitive ethnolinguistics, Kristina Rutkovska, Marius Smetona, and Irena Smetonienė (2017) offer us an opportunity to “get acquainted” with Lithuanian identity. The authors of the monograph, having analyzed the concepts FIRE, WATER, HOME, FAMILY, WORK, EUROPE, FREEDOM, and HONOR according to the methodology for studying the linguistic worldview refined by Jerzy Bartmiński and his team (pp. 29–35), concluded that “the accumulation and emergence of conceptual spheres with a hierarchical structure contribute to one’s description and understanding of oneself as an individual and, through the individual, to the self-expression of the entire ethnic group” (p. 260). It becomes clear that the changing Lithuanian values they discuss 1 Cited from the public material provided by the Corpus of the Contemporary Lithuanian Language. 106 Acta Linguistica Lithuanica LXXIX Žmogaus tapatybės konceptas pagal tapatus, -i ir jo vedinius dabartinės lietuvių kalbos publicistikoje are closely connected with ethnicity and ancient Baltic culture, “and this is associated with a high regard for self-awareness, the cherishing of language, and the expression of love for one’s homeland” (p. 259). Treating identity as an ongoing search for individual self-understanding and processes of self-creation (Ramonienė, ed., 2016: 135; see also the literature cited there), Loreta Vilkienė examines questions of ethnic, linguistic, and cultural identity among Lithuanians living abroad, people of Lithuanian descent, and emigrants; the links between the Lithuanian language and emigrants’ identity; and the role of the Lithuanian language in their understanding of their ethnic identity (pp. 117–185). The author argues that “language is a significant indicator of ethnic identity for Lithuanians” (p. 118; see also pp. 128–129, 132, 152) and, as Simas Karaliūnas writes (1997: 163), performs an identifying and unifying function. In other words, ethnic identity is most flexibly and effectively revealed through language, which lies at the center of identity (Bucholtz, Hall 2006: 369), and those discussed essentially identify clearly with the Lithuanian language (Ramonienė, ed., 2015: 152). On the other hand, “it must also be acknowledged that a positive attitude toward the Lithuanian language is possible even without knowing Lithuanian” (p. 132). According to L. Vilkienė, the relationship with place—Lithuania—is different: for an emigrant’s ethnic identity, it is “not very important” (p. 125); more precisely, “a process of ‘deterritorialization’ of ethnic identity is taking place, since the connection with Lithuania is more emotional than territorial” (p. 132). The cultural identity of Lithuanians living abroad, people of Lithuanian descent, and emigrants is hybrid to varying degrees, but it contains a strong Lithuanian component; Lithuanian cultural distinctiveness—language, history, symbols, and so on—is cherished (p. 184). This article approaches human identity from the perspective of structural semantics; more precisely, it combines a structural approach to meaning with a cognitive one. To the best of our knowledge, human identity has not previously been discussed from this perspective. We proceed from the view that “structural meaning is explicated cognitive meaning” (Jakaitienė 1988: 58; cf. Jakaitienė 2010: 56; Gudavičius 2011: 117). Here, the relationships between words are analyzed to determine what information they express—that is, how the concept of human identity is verbalized, and what changing conceptual information, content of thought, and strategy reside in the minds of language users (cf. Jakaitienė 1988: 42–43, 57–94; 2010: 17–18, 45–46, 50). On this basis, it is possible to speak of the so-called linguistic worldview as an understanding of content recorded in linguistic elements, a particular interpretation of reality in language (for more, see Gudavičius 2007: 10; 2009: 11–17; Rutkovska, Smetona, Smetonienė 2017: 20–22, 29 and the literature cited therein)3. 2 Plg. Rutkovskos, Smetonos, Smetonienės (2017: 22) vartojamą terminą pasaulio vaizdas kalboje. 3 An ethnolinguistic understanding of the concept is also grounded, for example, in the works of Yuri Stepanov (Степанов 1997), Valentina Maslova (Маслова 2001), Svetlana Ter-Minasova (Тер-Минасова 2000), Algirdas Ruškys (2011), Regina Kvašytė and Silvija Papaurėlytė (2013), Silvija Papaurėlytė (2013), and Nedas Jurgatis (2015) (see also the literature cited therein). Straipsniai / Articles 107 LORETA VAČIULYTĖ-SEMĖNIENĖ The object of this study is the different forms of the reciprocal identical and its verbal derivatives (to identify, to identify oneself, to identify oneself with, to equate) and nominal derivatives (identity, sameness), when at least one of their actants is explicit or implicit as a person or group of people, e.g.: The king is identical to the state DLKT; A person begins to identify himself (cf. a person) with the community DLKT; Television series have a therapeutic effect and reflect the identity of the nation, more precisely, what it itself tends to identify with DLKT. The aim is to define the concept of human identity⁵ as a part of the worldview in human consciousness, a particular mode of perception, on the basis of an analysis of identical and its derivatives in journalistic sentences⁴. The question is how, in usage⁶, the mental structure—human identity as part of the identity concept—is actualized (made visible) through the words under discussion and their valency actants, that is, their formal structure. The following objectives were set: without attempting a comprehensive literature review, to mention what is characteristic of journalistic writing (see Section 2), how the adjective identical and its derivatives are defined in dictionaries and described in grammatical works (see Section 3), to analyze the words under discussion in minimal journalistic fragments, that is, in sentences, and, on the basis of the analysis, to determine how the image of human identity unfolds—the concept existing in the consciousness of contemporary Lithuanian speakers (see Section 5). Human identity is defined inductively. The theoretical point of departure for the study is the view of structural linguists that language is a structured system of meaningful elements residing in the minds of its speakers, where those elements are defined through their relations to one another; that is, it is not the individual x and y elements that matter, but the relation between them (inter alia Hjelmslev 1995: 36–51; Greimas 2005: 47, 50; Vykypėl 2005: 11–44)⁸. The analysis considers a concrete expression in language use—a sentence in a minimal (con)text. For example, in the sentence The king is identical to the state the meaningful elements ⁴ Plg. Evaldos Jakaitienės (2010: 32t) vartojamą priedėlio termino terminą. ⁵ For a fuller discussion of the content of the terms meaning, notion, concept and sense and their interrelations, see Gudavičius 2007: 14–23, 2011; cf. Jakaitienė 2010: 46–48. ⁶ Cf.: “Human existence is identical to its function in some sentence. This variant merges with all that is modern and postmodern, where the universe is identical to the discourses that describe it. Such statements are a consequence of the claim that not only the universe but also the human being is a material object composed of parts, and therefore can be assembled differently from the way some discourse does so, and even according to descriptions that run counter to the human being” (Mickūnas 2012: 306). ⁷ Cf.: “A term-object on its own has no meaning. Meaning presupposes the existence of a relation: the relation between terms is a necessary condition of meaning” (Greimas 2005: 47). ⁸ Cognitive semantics studies the relations between experience (English experience), embodied cognition (English embodied cognition) and language (Evans, Green 2006: 50); meanings are treated as mental structures (Taylor 2006: 569). 108 Acta Linguistica Lithuanica LXXIX Žmogaus tapatybės konceptas gal tapatus, -i ir jo vedinius dabartinės lietuvių kalbos publicistikoje (lexemes) are related oppositionally: nouns of different forms king, state are related to identical (as actants vs. predicate); the noun king is related to state (subject vs. object). The specific meaning of the predicate identical becomes clear in the context of other lexemes—the actants denoted by nouns. In this case, the lexemes king and state conditionally “create,” or rather actualize, the content of identical (more generally, enter into the content of identity)⁹. According to the compositional principle, the meaning of a complex expression as a whole is defined on the basis of the meanings of its constituent parts¹⁰. Structural meaning relates to the concept through a part-whole relation, conditionally—that is, it verbalizes certain changing elements of mental content. First, the requirement is that identical and its derivatives be used at sentence level, that is, that the word itself function as a predicate (identical, (to) identify (oneself)), or that it be one of the predicate’s valency actants (preserve one’s identity). As noted, attention is paid to whether at least one of the obligatory actants of identical or its derivatives is expressed by a word denoting a person or group of people, and the lexical expression of the second actant is analyzed—that is, what it denotes is determined. The predicates with which nominal derivatives of identical are used are examined; that is, what forms the sentence nucleus in cases where a derivative of identical functions not as a predicate but as an actant. The expressions examined include: a person (x) is identical to y, a person identifies with y, perceive a person’s identity, and so on; the aim is to answer how and what tendencies in the content of human identity¹² are visible through expression at sentence level in contemporary Lithuanian journalistic writing. The main research method employed is descriptive-analytical, involving grammatical and semantic analysis. In examining contemporary Lithuanian usage, the study draws on examples collected at the Centre of Computational Linguistics of Vytautas Magnus University 9 “The meaning of most predicative words becomes clear only in a binary or multicomponent combination” (Jakaitienė 2010: 51). On this issue, see also Cruse (2001: 16). Cf. Louis Hjelmslev’s use of the concept of congruence: “this congruence is a certain force of attraction that draws a particular substance in a particular form; it exists in both the expression plane and the content plane” (Vykypė 2005: 18). 10 Cf.: “The concept of structural meaning is based on language users’ knowledge of the systemic relations between words and the rules and norms governing their use in texts. [...] The study of relations between words is the procedure that makes it possible to discern meaning and explicate certain finer constituent semantic elements. This is why, from a structural perspective, meaning can be defined as an organized (that is, arranged in a particular way) totality of semantic elements” (Jakaitienė 2010: 56). 11 “It is not even entirely correct to speak of their [word meaning and concept] interaction, since interaction would imply a certain separateness. For here we are dealing with a single phenomenon which, however, being very complex, has two forms of emanation: a more superficial one—the meaning of the word—and a deeper, more inward one—the cognitive concept. Genetically, the primacy of the concept in relation to word meaning can be acknowledged” (Gudavičius 2007: 18; cf. also Jakaitienė 1988: 57–58). 12 “When describing language use, which is constantly changing and therefore very difficult to establish (define), one can work only with tendencies” (Vykypė 2005: 20). Straipsniai / Articles 109 LORETA VAČIULYTĖ-SEMĖNĖ constitute the Corpus of the Contemporary Lithuanian Language (hereafter DKT). Most of the DKT, which has been compiled from 1992 to the present, consists of written texts, often edited, from various genres: journalism, fiction, non-fiction, and administrative literature. Some of these are translations. There are clearly far fewer examples of spoken language in the DKT. The journalistic subcorpus makes up 63.8 percent of all DKT material. For the analysis, 100 journalistic sentences13 containing the words under discussion were selected. Where necessary, the minimal context of the sentences is also taken into account (300 characters, according to the DKT concordance-line width). 2. WHY JOURNALISM Journalism was chosen as the source not only because it constitutes the largest part of the DKT, but also because of its characteristics as a “mediator” (cf. Bitinienė 2007: 17; Župerka 1983: 108). Traditionally, journalism is discussed in the study of stylistics—functional styles14 (inter alia Pikčilingis 1971; Župerka 1983, 2012; Bitinienė 2007). According to the domains of language use and the main functions of language15, the journalistic style is distinguished alongside the everyday colloquial (spoken) style, the official-business style, the scientific style, and the artistic-literary style (Pikčilingis 1971: 286ff.), or alongside the scientific, administrative, domestic (colloquial, according to Župerka 2012: 91), and artistic styles (Župerka 1983: 12, 99, 101; cf. 2012: 80–97). Kazimieras Župerka (1983: 99, 101, 108; plg. 2012: 79) kalba apie tai, kad du ryškiausi potilius – laikraštinį16 (rašytinį) ir oratorinį (s说ytinį) turintis publicistinis stilius esąs meninio ir nemeninio (dalykinio resp. buitinio) stilių, arba kalbos sferų, sandūroje, tiksliau, arčiau nemeninio stiliaus (Župerka 2012: 13 Plg.: „Sakinys yra bazinis objektas, kuriame įkūnyta kalbos Semantika“ (Стенанов 1981: 4, cituojama iš Jakaitienė 2010: 42). 14 “A functional style is a historically formed variety of the standard language whose stylistic characteristics and linguistic means are determined by the domain, content, and functions of language use” (Župerka 2012: 78; for a somewhat different view, cf. Župerka 1983: 12, 99; Pikčilingis 1971: 277; Gaivenis, Keinys 1990: 67; Ambrazas 1999: 204). “A functional style consists of certain tendencies and guidelines for language use, established and internalized in the collective consciousness—a relatively abstract model—while the full diversity of linguistic expression unfolds in a text oriented toward a particular style” (Bitinienė 2007: 10). 15 For a fuller discussion of language functions, the criteria for distinguishing them, their number, and their interdependence, see Karaliūnas 1997: 113–175 and the literature cited there. On this question, see also Župerka 1983: 99–100; 2012: 79, Marcinkevičienė 2008: 33–77 and the literature cited there. 16 “Newspaper genres include news, articles, feuilletons, reports, feature stories, and so on. There are also hybrid genres, such as scholarly journalism” (Župerka 1983: 101ff.; see also p. 108). For a fuller discussion of the genres classified as journalism, their typology, classification criteria, etc., see Marcinkevičienė 2008. 110 Acta Linguistica Lithuanica LXXIX Žmogaus tapatybės konceptas pagal tapatus, –i ir jo vedinius dabartinės lietuvių kalbos publicistikoje 79). “Unlike the subject-oriented styles (scientific and administrative), a characteristic feature of journalism is subjective evaluation. Consequently, a journalistic text [...] lies somewhere between the subject-oriented and artistic styles” (Župerka 1983: 108; cf. Župerka 2012: 87; Bitinienė 2007: 24; Marcinkevičienė 2008: 91–92). The style under discussion, whose purpose is “not only to present facts but also to put the reader in a corresponding frame of mind and persuade them,” is characterized by a combination of communicative and expressive functions (Župerka 1983: 108), or, in other words, the functions of informing (providing current information) and influencing (agitation and expression). Audronė Bitinienė understands the journalistic style more narrowly—as periodical publications (newspapers and magazines)—and argues that “the primary purpose of journalism is to reflect the life of society (record facts and events) and only then to influence and control it.” Alternatively, as S. Karaliūnas states, citing Grace Andrus de Laguna (1927), “language is an important means of achieving human cooperation. [...] People do not speak merely to soothe their feelings, pour out their hearts, or express their opinions, but to elicit the reactions of their partners and companions and influence their attitudes, views, and actions” (Karaliūnas 1997: 108). “Interaction and communication also take place among people who have never met and do not meet directly, but influence one another through a complex system of social institutions, whose functioning is enabled by the transmission of messages over a distance by technical means of communication. Such a type of interaction and communication occurs, for example, [...] between an article’s author and the broad readership of a newspaper, to whom the author communicates their opinion” (p. 96; cf. Bitinienė 2007: 12). Finally, “since the transmission of information and its circulation in society are considered communication, from a psychosocial perspective communication ultimately amounts to changing and regulating human behavior” (Karaliūnas 1997: 107). A. Bitinienė adds on this point: “the addressee [reader] is, as it were, deprived of the diversity of ways of knowing the world, and of the possibility of viewing it from their own perspective: the addressee must yield to the addresser’s persuasion and adopt the latter’s view of phenomena in reality” (Bitinienė 2007: 20). It is precisely such “spineless” people, able to read and write but uncritical, who “make up more than half of listeners or readers.” Thus, from what has been said briefly, it becomes clear that the purpose of texts classified as journalism is to inform, evaluate, and (re)shape the opinion of most readers—that is, public opinion. In view of this, one may suppose that the concept of human identity manifested in the journalistic sentences of the DKT reflects or resembles the interpretation of identity currently taking shape in the minds of many of us—active readers. 17 See Župerka 2012: 79, 87, 97; cf. Pikčilingis 1971: 307; Marcinkevičienė 2008: 34–35, 53ff. 18 “What matters is not what people think, but how they ought to think” (Bitinienė 2007: 12). Straipsniai / Articles 111 LORETA VAičIULYTĖ-SEMĖNIENĖ 3. DEFINITIONS OF THE ADJECTIVE TAPUS, -I AND ITS DERIVATIVES IN DICTIONARIES AND GRAMMATICAL STUDIES To elaborate on the content of tapus, -i and its derivatives, and in keeping with the view that the general meaning of a word is grasped intuitively and is an abstraction (Karaliūnas 1997: 277–278), it is important to review how the words under discussion are presented in dictionaries. Didžiajame Lietuvių kalbos žodyne (toliau – LKŽe) būdvardis tapatus, -i aiškinamas kaip identiškas, tolygus (žr. 1–2 sakinį), Dabartinės lietuvių kalbos žodyne (toliau – DLKŽe) – toks pat¹⁹, identiškas²⁰, tolygus²¹. Atskirai teikiamas daiktavardis tapatumas LKŽe siejamas su tapatus kaip pastarojo vedinys, o būdvardinis tapatybė čia apibrėžiamas kaip turintis dvi reikšmes, kurių viena – ‘objekto lygybė²² pačiam sau arba kitam objektui, tolygumas, vienodumas²³’ – šiame straipsnyje aktuali. DLKŽe būdvardinis priesagas -umas abstraktas tapatumas teikiamas leksografiniame tapatus, -i straipsnyje, o tapatybė – atskirai kaip ‘tapatumas’. Būdvardinis veiksmažodis tapatinti LKŽe apibrėžiamas kaip ‘laikyti tapatų, identifikuoti’, DLKŽe – ‘laikyti tapatų’. Čia aktualu minėti ir paties laikyti reikšmę ‘manyti esant kuo, turint tam tikrų ypatybių’ (DLKŽe)²⁴, suponuojančią subjektą kaip percepientą²⁵, pvz.: Visi [Pc] jį laiko išmintingu (žr. Šlienė 1994: 370). Atsižvelgiant į tai, DLKT pateiktą konstrukciją Su herojais [mes] tapatiname patys, tapatiname visą tautą galima perfrazuoti į Mes manome patys esantys tapatūs su herojais ir visą tautą esantį tapačią jiems arba Mes manome, kad pats esame tapatus herojams ir kad visa tauta tapati jiems (plg. Šlienė 204: 297). Valingumo pagrindu (Šlienė 1994: 15–57; plg. Jakaitienė 2010: 65–71) aptariami žodžiai, kurie, pagal minėtas leksikografines apibrėžtis, nusako ¹⁹ Cf. DLKŽe: the same pron. adj. – such as another. ²⁰ Cf. DLKŽe: identical, -a – 1. equivalent, the same, identical. ²¹ Cf. DLKŽe: equivalent, -i – 2. having common features, the same. ²² Cf. DLKŽe: equal, -i – 2. of the same size, width, quality, and so on; uniform: He is equal to me. ²³ Cf. LKŽe: uniform, -a – 1. having almost or entirely the same properties, the same: All left alike Rdn. ²⁴ Cf. LKŽe: laikyti – trans. 20. to regard someone or something as something: What do you take me for? J. Jabl. BLKŽe: laikyti – 4. (someone or something as something) to consider or acknowledge someone or something to be something or to have a certain quality: We consider one another brothers. ²⁵ “A perceiver is a function characteristic of living beings who experience a mental state, perceive things in reality, have a certain disposition toward them, and respond to them psychologically” (Šlienė 1994: 20–21). 112 Acta Linguistica Lithuanica LXXIX Žmogaus tapatybės konceptas pagal tapatus, –i ir jo vedinius dabartinėje lietuvių kalbos publicistikoje the relation of similarity between things26 is either two-place (identical, identity-related, identity, etc.) or three-place (to identify), that is, their meaning determines two or three open slots—positions27 occupied in a sentence by words of certain meanings and their forms. The adjective identical and its derivatives (identity-related, identity) are lexical (inherent) reciprocals28, which express a mutual (English mutual) relation between at least two participants in a situation (English mutant)—x and y. An inherent mutual relation is symmetrical. It is usually inverse: if it is asserted that x is identical to y, then y is identical to x. Besides such typically symmetrical cases (cf. We identify first and foremost with our nation DLKT), there are cases less amenable to inversion—less symmetrical (English semi-symmetric, quasi-symmetrical, sometimes-symmetrical); cf. We identify with our history DLKT, but: *History identifies with us. Thus, symmetry is gradual30. In the case under discussion, inverse symmetry is related to the meaning of the verb to identify with, which implies a living subject—a human being. In other words, when different forms of to identify with or its derivative (identifying) are used, the point of reference may be a human being, cf.: Only in this case can one speak of a person’s identifying with a particular nation and its culture DLKT, but:?one can speak of a culture identifying with a person. Depending on the chosen point of reference, the participants in the same mutual situation can be expressed in different ways: separately or as a whole. In the sentence 1 given below, an individual participant in the mutual situation (x) is chosen as the point of reference—the subject, king, or “we” in sentence 2; in sentences 3–4, the point of reference is the set of participants in the situation (x and y), expressed by the plural form of a noun. In the mutual situation expressed in sentences 1–3, the participants are individual people or a group of people (one person or a group); in sentences 4–9, they are things. In other words 26 Dalijos Tekorienės (1990: 74) nuomone, tapatų formomis reiškiamas lygybės tarp daiktų santykis. 27 Except in cases where the words under discussion are used in the plural; they are then one-place or two-place (cf. sentence 3). 28 Plg.: „Lexical reciprocals (also called allelic predicates) can be defined as predicates that express a mutual configuration by themselves, without necessary grammatical marking. They consist of a semantically restricted set of predicates whose meanings generally fall into the class of social actions and relations ('marry', 'quarrel', 'friend'), spatial relations ('adjoin', 'next to'), and relations of (non-)identity ('same as', 'different from', 'resemble)“ (Haspelmath 2007: 2090). 29 Cf.: “A non-symmetrical relation becomes „a relation that has at least one asymmetrical instance“ (Parte 2008: 4). For example, the two greeted each other implies that he greeted her or she greeted him, but not necessarily the reverse; that is, if she greeted him, it does not necessarily follow that he greeted her. 30 “Mutual situations are rarely fully symmetric” (Haspelmath 2007: 2088; for a similar view, see also Knjazev 2007: 116ff.). For more on the gradual symmetry of reciprocal predicates, see Parte 2008. Straipsniai / Articles 113 LORETA VAČIULYTĖ-SEMĖNĖ generally speaking, the lexical valency of the actants of identical and its derivatives differs, and is “regulated by the law of semantic agreement” (Jakaitienė 2010: 69; cf. Sližienė 1994: 28–29)31. As Evalda Jakaitienė writes, “lexical valency analysis specifies the nature of general components. This can be done not on the basis of a single sentence, but by having more [...] texts that show usage (Jakaitienė 2010: 71). The discussion below focuses mainly on examples 1–3 of identifying: cases where the lexical valency of the actant of at least one of the words under discussion is Hum, that is, a human being or a group of people, while cases such as sentences 4–9 are left aside. However, sentences 10–12 are taken into account, in which the predicate’s actant, expressed by a word denoting an abstract entity, inherently (by metonymy) implies a human being. The approach taken is that every word with its own meaning and grammatical expression, which in a sentence denotes an actant of identical and its derivatives, forms part of the concept of human identity, as a part related to a whole. 1) The king was not merely the head of state; in practice he was identical to the state, since there was no other unifying force to keep it united. 2) Mes iš tiesų nei mentaliai, nei socialiai, nei politiškai niekada nebūsim tapatus Vakarų Europai, todėl rimtai į mus pažiūrėti priversim ir Rytus, ir Vakarus tik tada, kai sugebėsim parodyti, kad esam kiti, bet esam. 3) It is impossible for two people to be almost identical. 4) After all, in life we will find no two completely identical leaves or two identical drops of water. On our planet every object is unique. 5) Is an online book identical to a traditional [book]? 6) We mistakenly identify Aristotle’s columns with antiquity. 7) And I am for a time identical with the theatre. 8) Young children usually identify the concepts of time, space, and movement. 9) Vilnius residents have probably already instinctively merged the city’s adornment with the folk festival “Skamba skamba kankliai.” 10) The characters’ speech or thoughts should not be identified with the author’s point of view (cf. identifying characters with the author). 11) Can you find a role on stage that would be identical to your image (cf. an image identical to you / your self-image)? 12) Communal experience is influenced by individual consciousness, but this [individual consciousness] is not identical to collective [consciousness] (cf. the individual is not identical to the collective). 31 “The lexical meaning of the words that make up a lexical combination is understood as information communicated by words about things in reality as perceived by people and their relationships” (Jakaitienė 2010: 62). 114 Acta Linguistica Lithuanica LXXIX The concept of human identity according to tapatus, –i and its derivatives in contemporary Lithuanian-language journalism 4. SELECTION OF EMPIRICAL MATERIAL Research sentences containing tapatus, –i and its verbal or nominal derivatives were selected in order by entering the beginning of the word in the DLKT advanced search field, for example, tapat, tapatyb, and checking the box to analyze only journalistic sources. The search criterion used was begins. The search for tapat returned 1,371 instances in the DLKT. These included different forms of the adjectives tapatus, –i, tapatingas, –a, the verb tapatintis), the participle tapinamas, –a, and the nouns tapatingumas, tapatumas. Taking into account that at least one actant of the words under discussion should be explicitly or implicitly a human being, that is, the lexical valency of the act should be Hum, 360 examples were selected from them for the sample. The searches for su(si)tap and tapatyb returned 562 and 2,054 instances, respectively, with different forms of the verb su(si)tapinti and the noun tapatybė. 314 and 326 examples, respectively, were selected in sequence. For the analysis, sentences with minimal context were chosen in which the words under discussion themselves function as predicates (see sentences 1–3) or as an actant of another predicate (see sentences 13–15); sentences in which they function as (non-)agreeing attributes, that is, at the phrase level, were consistently retained (see sentences 4, 16–21). On the other hand, (non-)agreeing attributes in nominal phrases were taken into account when they were relevant to the lexemes denoting actants (see sentences 22–23). 13) A true disciple is not the one who cries, “Lord, Lord!”, but the one who has received the Spirit of the Son and does the will of the Father. Our identity depends on this, so it does not matter whether it is a nation or a culture, then as now. 14) A person acquires their identity through their relationship with their ancestors and the events that shaped their characters. 15) In order to be able to give meaning to our lives and recognize our identity, we must be able, Taylor said, to see our lives as a changing story. 16) One might not even remember this magic flower, were it not for the identical main components of both visions: a dashing young man, a wonderful flower, and an equally wonderful maiden. 17) The family learns to recognize the signs of fertility that are characteristic of every fertile woman. 18) When considering the question of personal identity, he proposed using language as a means of understanding others rather than interpreting oneself, as do other hermeneutically oriented thinkers. 19) It is not a big deal if our ideal of identity differs a little from reality. 20) Taylor sees no threat to individual freedom in a person becoming one with a group. Straipsniai / Articles 115 LORETA VAIČIULYTĖ-ŠEMIENĖ 21) It follows from this that it is impossible to identify the Self with the Other, precisely because of this difference, because of diachrony. 22) The people of the land are identical to the people of the state. 23) A large proportion of the population still identifies with Soviet people. 5. HUMAN IDENTITY IN THE PUBLICISTIC WRITINGS OF THE DKT 5.1. Having chosen the human perspective as the point of departure for discussing the inverse identity relation (English personal identity), the perspective of the other (English enacted identity), that is, who identifies with the human being (the human being as seen through another’s eyes), is not examined separately. It seems meaningful to begin speaking about the identity of a person or people by considering their relationship with themselves, and then to move on to their relationship with another. How does a person perceive themselves (English consciousness of self)—their own self (English individual self): as an independent self (English independent self) with a set of personal qualities peculiar to them alone, or (and) as interdependent (English independent self)? In other words, from a linguistic perspective, does a person’s self-conception—their understanding of who and what they themselves are—consist in perceiving individual (unique) identity as a set of personal qualities, or (and) in grounding personal identity in similarity to another (cf. Mayers 2008: 57–64)? In John E. Joseph’s (2008: 37) view, a person’s uniqueness, the other, selfhood, and similarity are in fact intertwined in identity32. Thus, one can speak of a person’s more or less relational identity (Joseph 2008: 81–82) and define it according to various criteria, which constitute distinct yet interrelated layers of human identity that determine how a person identifies with themselves or (and) with another. Adopting the view that a person’s identity interweaves their distinctiveness and similarity, and drawing on the inherent symmetry and mirror principle of the aforementioned words (for more detail, see Mayers 2008: 62 and the literature cited there)33, such (in)transitive sentences as A person is identical to themselves. Who do you identify with? Why do you identify yourselves with them? The rulers of Lithuania identified the Samogitians with the Lithuanians, and so on. in which the direct or indirect object is or is not coreferential 32 “Identity-as-sameness is principally recognised through contact with what is different, while identity-as-uniqueness is established largely through the intersection of identity-as-sameness categories” (Joseph 2008: 37). 33 Jacques Lacan “argues that an individual’s self-identification, as recognition of oneself, is inseparable from recognition by the other; in the other we see not someone else, but recognize ourselves” (Lacan 1998; cited from Kuzmickas 2012: 26). 116 Acta Linguistica Lithuanica LXXIX Žmogaus tapatybės konceptas pagal tapat(us), -i ir jo vedinius dabartinės lietuvių kalbos publicistikoje with the subject are discussed together. The question is what, on the basis of the lexical valency of the meanings of the words under discussion, “reveals” the distinctiveness and similarity of human identity. 5.2. In terms of time, the human identity expressed in sentences 24–29 can be understood as the being and becoming of sameness. The being of identity is denoted by a stative predicate, its becoming by a dynamic one (being identical or identifying oneself). In the context of sentence 26, becoming is further emphasized by the adverb of time today (cf. who you identify with today). The being of identity is associated not only with relative stability (stasis), but also with wholeness, that is, with a sense of inner harmony as a harmony of fundamental personality traits (Savicka 2004: 78). An identical person, as the bearer of a state, or the self [P], is a whole³⁴ person (cf. sentences 24, 27–28)³⁵. As sentence 24 shows, the semantic feature of wholeness is related to distinctiveness. In the case where an identical person is being discussed, the sentence emphasizes his wholeness as a person (cf. Jonas is an identical person). The semantic feature of wholeness remains in the background of the meaning of identical (English background) when, by expressing a relation coreferential with the subject or with oneself, the person’s distinctiveness is brought to the foreground (English foreground), cf.: Jonas is an identical person (i.e. whole); Jonas is a person identical to himself (i.e. distinctive); Jonas identifies with himself. In the sentence Jonas identifies with himself36, Jonas, functioning as the subject, corresponds both to the perceiver and to the self [P], more precisely, to the function of the perceiver’s features hierarchically combining two functions with those of the complement self [Pcp] (for more, see Drūteinis 2009), cf.: Jonas [Pcp] thinks that he [P] is identical to himself. This dual-function subject role [Pcp] comes to the fore when a person looks at himself as if from the outside. The sentence then uses a form of the verb to identify, cf.: Jonas [Pcp] identifies himself [P] with his own image; Jonas [Pcp] considers himself [P] identical to his image. Thus, the use of being identical (to oneself), or identifying with oneself, or identifying oneself with one’s own image in a sentence corresponds to and brings into focus different semantic features inherent in the meanings of the predicates under discussion. The being of identity also changes over time. This is shown by the forms of the copula, cf.: a person was identical to himself (that is, is no longer identical), will be identical (that is, is not yet identical), 34 Cf. LKŽ: whole – 4. made of a single mass, entire. || continuous, uninterrupted, without breaks: Continuous rain. 5. without contradictions, coherent: A coherent personality. 35 “In describing a person as an individual, one must first say that he is separate and whole, that is, indivisible (Latin individuus – indivisible), yet changes over time. The same is said of an individual’s identity, although it can be viewed from various perspectives, each considered and discussed separately. Thus, while the individual is whole in a general sense, he is also multifaceted and multidimensional; one can provisionally distinguish partial identities, such as social, cultural, national, political, confessional, and others, depending on what we are seeking and on what basis we do so” (Kuzmickas 2011: 65). 36 No examples of this type are available from DKT. Straipsniai / Articles 117 LORETA VAIČIULYTĖ-SEMĖNĖ will become identical, and so on. In temporal terms, the essence of human identity is a process (an unfolding), which, as sentence 29 shows, is also related to a person’s self-esteem. 24) In the postmodern or post-subjective era the subject is not identical to itself. It separates itself and differs from what is characteristic, what is distinctive only to it. 25) However, it should be said that “identity” does not mean “being identical”; that is, the identity one ascribes to oneself does not always actually exist. 26) Think about where your wisdom lies and who you identify with, what you are becoming. Assess what you are assimilating today and how much you are dissimilating, and how well you are doing it—in this process you will discover your true identity. 27) Fragmented consciousness, a fragmented view of the world, schizophrenic language. A person who no longer seems identical to himself also becomes alienated from others. 28) Being identical to oneself and being oneself are the principal imperatives that preserve the treasury of archetypes guaranteeing personal identity. 29) Thus, I am not identical to my own worth. Human identity consists not only of a relatively dynamic relationship with oneself (being identical or will be identical to oneself; identifying oneself or having identified with oneself; cf. analogous forms of “speaking to oneself”), becoming alienated from oneself³⁷), but also of a relationship with another (identifying with y; identifying oneself with y). To use Morkūnienė’s words, “the individual is not isolated, separate: he is embodied, he ‘participates’ in subjects” (Morkūnienė 2012: 120). Bronislovas Kuzmickas maintains that “the concept of identity grows as an expansion of reflected inwardness, whose core emerges as an image of the ‘I’, formed through speaking and otherwise communicating with other persons” (Kuzmickas 2012: 26). Subjects “exist in time, which means that they endure and change, yet in that change remain the same, though not unchanged” (Kuzmickas 2008: 167). Who is (remains) the “same” person over the course of time, if the person changes and, upon meeting another, changes and changes the other? If we acknowledge that the people we meet influence each person’s identities, it is hardly possible for two people to be identical at all times (see sentence 30). 30) It is impossible for two people to be nearly identical. We feel the partner’s otherness especially when we begin interacting regularly, when the relationship becomes stable³⁸. 37 Cf. DLKT examples: Does he talk to himself in order to understand what he is thinking about? In life it often happens that a person, while talking to himself, pretends to be talking to someone else. That which is immediate, that which has not been experienced—that is, that which is abstract—whether it relates to sensory existence or merely to thought’s simplicity, becomes alienated from itself, and then, through this alienation, returns to itself and in this way becomes its own reality and truth for the first time, while also being the property of consciousness. 38 Cf. the DLKT example, where identical is used attributively: There are no two identical people in the world, except for identical twins... born a moment apart. We are all different. Our values, lifestyles, habits, education, and other things differ. 118 Acta Linguistica Lithuanica LXXIX The concept of human identity according to tapatus, –i and its derivatives in contemporary Lithuanian journalism The context of the sentences 31–35 presented below shows that although the identity of two (non)specific persons is asserted, it is partial—limited to a particular respect, that is, a similarity in the style of their work, appearance, inner qualities, and the like. Sentences 32–35 also make clear that the other person, whether definite or indefinite, with whom someone identifies or is identified, is not necessarily an actual person (Juozas Stackevičius, Rolandas Paksas, Erica Jennings, and so on), but rather a certain constructed image of that person as a “model” (of a successful designer, an unsuccessful president, freedom, cosmopolitanism, holiness, and so forth). The same constructed other is foregrounded in sentences 36–41, where a person identifies or is identified with a character as a symbol, an idea, or the author of a work. In sentences 42–46, the constructed other is expressed as an unspecified bearer of a particular verbal or nominal characteristic—a character whom each of us imagines and who is somewhat different. In other words, when identifying with a fireman, racing driver, or another character in sentence 46, each teenager imagines them as somewhat different, or somewhat differently, from another teenager, drawing on their own knowledge and/or experience. 31) My image is like that, although I am somewhat like my secret friend. That is why he tries to identify with me. He gets under my skin so much that I want to kill him. Especially in the mornings and evenings, when the two of us rush along and no one sees us. 32) However, he [the young man] immediately noticed that many people identify him with Juozas Stackevičius and praise his work. 33) To assert herself as a person, to prove that she is not merely a housewife or an appendage to the family. Perhaps because she felt this way, for a while she also identified herself with Žemaitė. Did R. Merkelienė become happier after a major turning point in her life? 34) It is unlikely anyone ever identified with R. Paksas either. So it would never occur to anyone to identify with Erica Jennings, either. After all, these are just emotions—sexuality, freedom, youthfulness, cosmopolitanism. 35) However, a more substantial work about him never appeared precisely because the author says he did not dare identify with that exceptionally spiritual, luminous, holy man. Is it not for similar reasons that people avoid revealing Mindaugas’s character from within? 36) The actress identified with the character portrayed, became the real Giselle, lived through her fate, and lacked the strength to return to reality. 37) Children today increasingly identify themselves with fictional characters and less and less with real people. 38) But even from a distance I can feel the power of this music. Today, when performing A. Piazolla’s music, I try to grasp its spirit, identify with the composer. Thus two different mentalities and two different temperaments come together. Straipsniai / Articles 119 LORETA VAIČIULĖ-ŠEMENĖ 39) In her latest book I identify myself more or less with a person who has experienced the world. 40) The writer herself also clearly identifies the main character with herself: “I am Lisa. Like her, a child of privilege, I could roam freely in nature.” 41) You see, I have always identified myself, merged [myself] with Odysseus. A world traveler who, in the end, returns home... A Greek! 42) I had identified with some Marxist propagandist (the composer smiles), who criticized the capitalist world. 43) He identified himself in his imagination with the prisoners of the polar night, and from this arose an ecstatic gratitude for every sunrise and every slice of bread. 44) I consistently address all those who still suffer from leprosy today: they still have an intercessor—Father Damien, who, even before falling ill, often identified himself with the sick, saying, “we, the lepers.” 45) A baby in the arms of a woman clutching a glass of vodka (Mama Duck is the prototype of an alcoholic). No wonder that the girls do not want to be like them and identify with the creators, while boys are frightened by such mothers of many children. 46) Adolescents become furious racers, prisoners, pilots, omnipotent beings, sorcerers, invincible fighters; they identify themselves with the characters mentioned. Doctors warn that this is precisely where the reasons lie for young people’s mental inclination to “fly” in cars. From what has been said about sentences 31–46, it becomes clear that the other, which forms the dependent part or layer of a person’s identity, is not a real person but an imagined one, with whom one identifies. And what constitutes a person’s independent Self? What, if anything, is real and constant or enduring in a person’s identity? In the DLKT publication, human identity is divided by nature into two parts (spirit vs. body): it is divided into inner vs. outer (see sentences 47–49), and also by sex (man vs. woman; see sentences 50–51) and age (young vs. old; sentences 52–54). The inner, or inherent, part of human identity cannot be grasped by the five primary senses. If we agree that, as stated in sentence 48, what we are is identical to the spiritual energy within us and is the most constant element of human identity, then the part of personal identity more readily perceptible to the senses, or more external (sex, age), can be considered less inherent—more changeable or capable of changing³⁹. A person’s inner and outer identity is innate, that is, it is “received” at birth. The innate is a person’s true 39 Cf.: “In any case, the immutable concept of an individual’s substance can be perfectly reconciled with a change in properties: it is what remains in the individual as its properties change. [...] [N]ot infrequently even today, what remains in an individual as its properties change—the human substance—is called the soul. The soul is the vital principle—that which organizes a living organism into a single whole. The parts of the whole may change,” 120 Acta Linguistica Lithuanica LXXIX Žmogaus tapatybės konceptas pagal tapatus, -i ir jo vedinius dabartinės lietuvių kalbos publicistikoje identity. A person’s non-inherent identity is the self that the person has created for themselves (illusions, dreams, etc.) and/or the self created for others (image, mask, label, etc.) (see sentences 55–56; cf. also sentences 36–41; Joseph 2004: 4). The self-identity component that one creates is what a person does (not) want or (not) manage to become, i.e. a possible layer of human identity⁴⁰. In other words, possible identity components can become a person’s actual identity: that is, images (what a person wants or dreams of being) motivate their behavior, goals, etc., and can become their actual or more authentic self (what a person perceives in themselves as more inherent). Possible identities are changeable. 47) One of my favorite thinkers used “selfification” to refer to the state in which [a person] becomes entirely identified in spirit with the body, most often with an aging, suffering body. Everyone knows the feeling when the whole human “I” becomes nothing but a hurting kidney. 48) Tai, kas mes esame, yra tapatu mumyse esančiai dvasinei energijai. 49) Žvelgdami iš kitos pusės į „aš“, pamatysime, jog, valdydami, kai esame la- bai išalkę, visiškai sutapatiname save su kūnu, supykę ant ko nors – pasijusime esą vien choleriškų emocijų kamuolys, įsigilinę į moks- linę literatūrą – sutapatiname save su protu. Kur iš šių skirtingų pusių yra tikrasis Aš? 50) In such families, sons grow up prematurely, adolescents maturing without clear guidelines for self-protection and without a close person with whom they could identify themselves and their sexuality... 51) Nijolė Arbačiauskienė: Women and men are equal, but not identical. 52) The same applies to differences between personalities: however mature a personality may be, at a younger age it cannot be identical to a personality at an older age. 53) And the true gaze will emerge; I would be—I was somehow firmly convinced—somewhat different. Perhaps even partly not identical to myself, say, at twenty. But I remained identical even to myself at five. The person had not disappeared; one experience or another had not covered anything over: I am that same person. At five or thirty. 54) That is how a child learns to move away. The mother also has to learn this at the same time. She must be somewhat more mature than the child. If she has identified too closely with the child, it is difficult for her to do so. 55) Foreign TV series and people huddled around them, trying to identify themselves with the sugary, prettily colored illusions, and later recounting shallow plots about “love” and “not-love,” “happiness” and “unhappiness.” but the principle organizing them will remain the same: such is the dialectic between the properties of the human individual and his soul” (Aleksandričius 2012: 216). 40 For more on the concept of the actual and possible self, respectively, from a psychological and psychosocial perspective, see Markus, Nurius 1986, Oosterwel, Oppenheimer 1993, and the literature cited therein. Straipsniai / Articles 121 LORETA VAČIULĖ-ŠEMIENĖ 56) A person inclined toward theatricality sometimes identifies with their mask and cannot bring themself to take it off even in the company of close friends41. From what has been said so far on the basis of DLKT examples, it is clear that human identity can be discussed as a state of being and a process of becoming. From the perspective of time, the state of identity implies relative stability, while becoming implies dynamism. Semantically, the most stable is the inner, innate part of human identity—the soul42; grammatically, this is expressed by present-tense forms of būti ‘to be’ used with the adjective tapatus ‘identical’, cf.: a person is identical to the soul, i.e. a person is the same as or identical to the soul; a person is identical to their exterior (body, appearance), i.e. a person is the same as their exterior (body, appearance), but: a person is the same as their exterior (body, appearance)44; the most variable is the non-innate human identity—the part of identity created for oneself and/or for another, grammatically marked by past-tense participial forms of paties. From the perspective of time, one can speak of layers of human identity, which vary in their degree of variability: a person’s innate (inner or external) or non-innate (created for oneself or another) identity. As Povilas Aleksandravičius argues, identity “is both movement and identity,” that is, what endures—“my self or my soul—turns into my own being, my experience, everything that inevitably changes in this way” (2012: 214ff.; see also the literature cited there; for a different view, see Mickūnas 2012: 302; Joseph 2004: 645). The harmonious interplay of these partial identities is the basis of human integrity and individuality. Moreover, the expression 41 Cf. DLKT: Labeling, stigmatization, and other forms of persecution could not affect even the strongest people. A considerable number of people were at least partly forced to identify with the labels of the “marked,” and accounts show that in some of their lives there still remain unresolved experiences of unsuccessful trauma. 42 Cf. DLKŽ: siela ‘soul’—1. rel. the immaterial, immortal principle of a human being, which gives life to the body and separates from it at death. 2. the inner world, psyche: She opened her soul. LKŽ: siela ‘soul’—1. a person’s inner psychic world, their consciousness, feelings, experiences: It is difficult to treat the body when the soul is suffering Pt. 2. religious: the immortal, immaterial principle that connects a person with God; spirit: My soul glorifies the Lord brš. 43 Cf. DLKŽ: dvasia ‘spirit’—2. a person’s psychic powers as a motive force: To raise people’s spirits. 3. fig. the true meaning, essence: The spirit of the times. 4. phil. the social consciousness concentrated in an individual. BLKŽ: dvasia ‘spirit’—5. in the singular, in philosophy: the creative principle which, existing in itself, apprehends itself, is unlimited in time and space, and is open to being: To analyze the relationship between spirit and matter. St Augustine argued that reason is hidden in the light of the divine spirit. 44 Cf. also the DLKT example: This, in turn, means that the external component of a person (image) is identified with the internal component (identity). I am = how I look. 45 Cf.: “Our identities, whether group or individual, are not „natural facts“ about us, but are things we construct – fictions, in effect“ (Joseph 2004: 6); „The modern subject has no essence: it creates itself and its environment as an autonomy, and in this case creates both objects and new desires for them“ (Mickūnas 2012: 302). 122 Acta Linguistica Lithuanica LXXIX Žmogaus tapatybės konceptas pagal tapatą, –i ir jo vedinius dabartinės lietuvių kalbos publicistikoje The choice between being identical with oneself or identifying with oneself (with one’s illusions), and identifying oneself with one’s illusions in a sentence indicates whether a person views themself from near or from afar. What, besides those mentioned, are the component parts or layers of identity that shape it as a whole, and how many are there? It seems that most of us know little about what our own or another person’s soul is like—what they are like or what is inside them, that is, what constitutes the stable part of a person’s identity (cf. Joseph 2004: 8). The most each of us can say about another is that, knowing our own identity to a greater or lesser extent, we “create” a version of that person’s identity based on ourselves, which will seem to its “creator” to be the other person’s true identity. As in speaking, according to the mirror principle, one person, through an awareness of their own identity (identification), sees another’s identity, while the other interprets the first person’s identity through their own. There are cases in which, according to the principle of duality as unity between human nature (inner self or outer self) and personal identity (innate or non-innate) (cf. sentence 47), two separate identities are merged into one, that is, two separate perceptions of a person become as if one (see sentences 61–63; also cf. sentence 38), or conversely, one person is “split” and perceived as if they were two separate people (see sentence 64; also cf. sentence 53). The merging of two people or splitting of one is partial (as in sentences 31–35) and takes place according to a particular criterion: age (young or old, child or adult), sex (man or woman), or (also) social status⁴⁶—family roles (husband or wife, parents or children, brother or sister). The latter is clearly evident in sentences 65–66, while in sentence 67 it is intertwined with the criterion of naming. 61) When he is six months old, the father should help the mother more. For the woman becomes deeply immersed in the child’s world. If she [in my view] identifies with the child for too long, the child does not learn independence and becomes dependent. 62) She changes her fate and starts down another path. — After marriage, do you advise women against changing their surnames? — When people love each other, they want to merge, become one, as if wrapped in a single blanket, becoming one energetic vortex. 63) Twins are much more dependent on one another, and they are always rivals. Until the age of five, the boy simply identified himself with his sister; she was his other “I.” And then suddenly… The cause of the loss may be a word accidentally spoken by a caregiver or a friend, a comment. 46 Social identity is “the identity of an individual as a social, communal being, since an individual cannot be isolated from other individuals, either in reality or in theory; nor does society exist as a homogeneous entity, but rather there is a system of relations between individuals, which is what is called society. Discussions of social identity may distinguish economic, political, national, cultural, civic, or group identity, and so on” (Morkūnienė 2012: 96). “Social identity is a process whose agents are individuals” (p. 121). Straipsniai / Articles 123 LORETA VAČIULĖ-SEMĖNĖ 64) Later, Ms Aldona remained in memory for a long time, but she never managed to identify that grown man [adult] with some pupil [child] who had sat in a hall. Memory cannot accommodate the faces and names of the pupils sent out into life over half a century. 65) A boy must have a man as a role model. With him [the man, his father] the child [the boy] could not only be friends, but also identifywith him. This means strengthening his gender identity. 66) He treats toys gently, kisses them, hugs them... Only later does he “discover” his father and try to become like him. One’s attitude toward fatherhood depends on how the same person identifies with their mother and identifies with their father. 67) This man decided to make the change because he did not want to be identified with his brother. Achremov⁴⁷, who is serving a life sentence for the murder of journalist Vitas Lingys. A person’s identification with another as a smaller or larger group—group (family, party⁴⁸, elite, middle class, etc.), or community, or society, or nation—or with a representative of that group is illustrated in sentences 68–74. The social criterion of a person’s identity, as their being and acting alone, among others, and together with others (see sentences 75–78), intertwines with the criterion of place in sentences 79–80. A person’s identification with a place is illustrated in sentences 81–89. In terms of proximity to a person, the place criterion can be divided into near and distant; more specifically, it refers to a place of residence (where a person was born and/or lives; see sentences 81–82), or region (see sentence 83), or country (see sentence 84), state (see sentences 85–86), or continent (see sentences 87–88; cf. also sentence 82), or world (see sentence 89; cf. also sentence 82). 68) But isn’t the need to stand out from the crowd what makes similar experiments succeed? When I was young, I always wanted to identify with someone. I envied my parents because they had been able to take part in the student movement of the Ž decade, because they had a goal, because they tried to change the world. 69) Adolescents sometimes even identify with a group—the group becomes a behavioral model. Therefore, peer groups play a significant role in an adolescent’s socialization process. ⁴⁷ Cf. also the DKT sentence: In fact, such Lithuanization is nothing other than the distortion of surnames. A surname is part of a person’s identity. Therefore, by mangling a person’s first and last name, we show disrespect to that person. ⁴⁸ Cf. DKT example: A party that identifies with a single leader is doomed to fail; it has no future. Besides the 19 percent of voters who are truly apolitical and passive, 14 percent identify themselves with traditional conservatives, who represent the interests of big business and the paradigm of economic growth and globalization. Modern liberals like to identify with Western society as a whole. 124 Acta Linguistica Lithuanica LXXIX The concept of human identity based on tapatus, –i and its derivatives in contemporary Lithuanian journalism 70) I don’t like people who identify themselves with the crowd49, act only as is customary, and live by certain rules. They always have an opinion of their own, and few could change it. 71) “If a person begins to identify themselves with a community, they enter the circle of the ‘chosen’. Those who disagree with those ideas end up among the ‘outcasts’.” 72) The answers to the question of which social class they would place themselves in greatly surprised us: nearly 90 percent mentioned the middle class. Both an academic and a former worker who sells iron in Gariūnai and considers himself an entrepreneur identified with it. 73) After insulting the Georgian daughter of the nation Rolandas Paksas once again identifies with the ‘people’ and distances himself from the ‘elite’. The president’s approval ratings will certainly not fall because of this story. 74) And this feeling of belonging to the nation remains quite strong: an absolute majority, 95%, of respondents identify with the Lithuanian nation. 75% identify with their community, and 72% with the residents of the European Union50. 75) The mentioned person spoke and became so immersed that they came to understand themselves not as a separate, isolated ‘I’, but identify with their work. 76) Is it true that in Neringa the mayor’s office is equated with the person of Mayor S. Mikėlis? Yes, she said, that is true. 77) V. Kisauskas’s works are dramatic, painful. But what was he himself like as a person? A person is often identified with their creative work. Vincas was quite a difficult, complex man, very calm by nature; he reacted to everything sensitively and subtly. 78) We gather information about our own people ourselves. People identify us with the KGB. 79) That doesn’t mean I’m trying to identify with ‘Domus galerija’ or any other company. 80) Residents of cities, especially the larger ones, identify more with Lithuania and the Lithuanian nation. However, among city dwellers, Kaunas residents stand out for what experts describe as a ‘rather negative attitude toward their citizenship’. 81) When people lose places with which they identified themselves, which bore witness to their origins and fostered a sense of security, they lose their bearings, which are possible only when neutral ties exist. 49 Cf.: ‘Mania are people without a cultural backbone, without much education [...]. Therefore, they do not understand society as a whole and fear it’ (Morkūnienė 2012: 165). 50 Cf. the DKT example: We identify ourselves first and foremost with our nation. ‘The Lithuanian nation, like any other, can be discussed in two ways—as a mass of a given million individuals and as a whole characterized by distinctive features, which, like any other generality, can be discussed in abstraction, by naming the concept of identity and distinguishing it from other analogous generalities characterized by different distinctive features’ (Kuzmickas 2008: 168t). Straipsniai / Articles 125 LORETA VAĊIULYTĖ-SEMĖNĖ 82) Reikšmingai išaugo lietuvių tapatinimasis ne su Europa ar pasauliu, bet su artimiausia gyvenamąja aplinka. Su savo miestu ar gyvenviete 1990 m. tapatinosi apie 25% žmonių, o 2005 m. – jau dvigubai daugiau, arba 49%. 83) Lithuanians from the southern and northeastern parts of the Vilnius region cannot be identical simply because they are not geographically contiguous. They are separated by an element indifferent to national considerations, which forms the central part of the Vilnius region. 84) Lithuanians still identify themselves only with the territory of ethnographic Lithuania51. 85) Because those were the unforgettable year 1988—the beginning of the revival, when almost everyone identified themselves, their hopes and expectations with Lithuania; we thought about it, felt it, and longed to do at least something for it. 86) I am Lithuanian, I identify myself with a free state. Should I do something for other people who do not have this conditional freedom? 87) We will in fact never be mentally, socially, or politically identical to Western Europe; therefore, we can compel both East and West to take us seriously only when we manage to show that we are different, yet that we exist. 88) Still, do the Japanese identify with the Asian continent? 89) In 1990, 1% of respondents placed themselves in Europe; last year, 3%. In 1990, 4% identified with the world, compared with 6% of Lithuania’s population in 2005. The criterion of place encompasses actual and/or imagined nature or objects with which a person identifies or is identified in sentences 90–97. Here it would be more accurate to speak not so much of a person’s identification with a specific object or natural phenomenon as with the content of certain qualities underlying them—an abstraction, idea, symbol, or the like. This is clearly evident in sentences 98–100. 90) You could play with words to try to distinguish whether he identifies a person with nature or evokes nature. 91) The days are growing shorter; a cold scent of decay, like potato stalks in autumn. Tired nature teaches us to prepare for winter. Oh, if only we could say: I identify with autumn! With this clear, pure light, with the last warmth unexpectedly settling on our shoulders, with the calm resonating so vividly and painfully. 92) In J. Degutė’s lyric poetry, much as on the first day, the sun identifies the child with the mother. 93) A space strewn with rubbish, providing a breeding ground for ticks harmful to health. Such a forest is alien, unsafe, and unpleasant to people, who instead wish to identify with one that offers many possibilities and brings forth abundant nature 51 Cf. also DKT: The Romans, too, had no problems with ethnic lands, and therefore the adoptive father identified not with the people and their lands, but with the entire republic—including territories conquered from other peoples. 126 Acta Linguistica Lithuanica LXXIX Žmogaus tapatybės konceptas gal tapatus, – i ir jo vedinius dabartinės lietuvių kalbos publicistikoje of riches, eternally safe, powerful, while also preserving the secrets of the ages, mystical forests. 94) Juk tuo tapatina su pre, naudojasi tavo veidu ir tavo amatu, – sako V. Martinaitis. – Bet jie pasiulo tiek, ir jei nesutinki, gali atsisakyti. 95) And identifying a woman with a computer (press a button and a sexual response occurs) is stupid... 96) Lunch has something bright, conditionally festive about it, as if we had symbolically stuffed our memories into our mouths. Food is us, or that with which we will soon identify52. 97) Those who identified with wealth or themselves became wealthy also wielded ever greater influence in politics. 98) People have to identify with the brand, its idea, and the slogan promoted by the package. 99) So what will a person identify with, who might even wish to identify with the ideal of possessing wealth, but already knows they will never have it? 100) What is identified with a woman is what is deepest, most secret. And also what is most superficial. 101) Prezidentūros skandalo išauginti žmonės vis labiau ima gręžtis į premjerą Algirdą Brazauską, kurį daugelis tapatina su stabilumo sugrįžimu. The DLKT sentences make it clear that a person's identification with a place that is particularly dear is intertwined with language (see sentences 102–103) as a feature of the nation's distinctiveness (Morkūnienė 2012: 140), citizenship (see sentences 104–105), culture (art, literature, science; see sentences 106–107), history (see sentences 108–109), and confession53 (cf. sentences 110–112). As Vytautas Rubavičius writes, “all human communities live in particular places, where they also preserve a certain culture and the cultural memory characteristic of it. [...] A place gives rise to and sustains a person's social environment. [...] The primary material for the self-creation of identity consists of images and narratives of places, and the sights and sounds of one's homeland. [...] I dare to claim that all social identities, including ethnocultural, ethnic, and national identities, are first and foremost local, since they are sustained by living together with other people and with a specific place” (Rubavičius 2014: 96). Adopting this perspective (see also Rubavičius 2014: 9454), that is, the primacy of place in defining a person's identity, sentence 113 would become significant, where, judging 52 Cf. also the DLKT sentence: You assimilate liver sausage, then dissimilate some of it, and everything that remains, you carry within yourself as an essential part of your identity. Identity, turned into a mass of curds, becomes overgrown, as it were, with thoughts and feelings of one sort or another—that is how you live. 53 Cf.: “Confessional affiliation may also be a factor that shapes an individual's shared cultural identity” (Kuzmickas 2012: 15). 54 “Culture is the historically evolved totality of ways, based on the mother tongue, that ensure the coexistence of people and communities living in a particular place with that place and its natural environment, with Straipsniai / Articles 127 LORETA VAIČIULYTĖ-ŠEMIENĖ From the perspective of human (child) development, it would seem natural to identify first with the entire environment⁵⁵. Įratė Morkūnienė takes a different view (see also: Kuzmickas 2012: 16, 24, Ramonienė, ed., 2015: 152). She argues that a person, “as a social being, is considered an open system,” and therefore “only the relationship with the environment, that is, with society and the world, is the precondition for their life and essence” (Morkūnienė 2012: 100; see also p. 137). She gives precedence to the social criterion. From the perspective of language (structure), the previously mentioned relationship between the state of identity and becoming seems more important, correlating with P. Aleksandravičius’s view noted above, while the “primacy” of a particular (local, social, or other) criterion is related to its importance in communication—in the sentence. 102) If they only say “bread” and do nothing else, they merely announce their origin, identify with a region, a nation, identify themselves with a specific collective experience. And they do nothing else “on their own.” 103) For we usually communicate with others only when we are seeking confirmation of our own (cultural, linguistic, and other) identity, a sense of closeness. If we do not want to identify with native speakers, our compatriots living abroad, it means that we differ in some way. And very much so. Or perhaps we have drifted apart and become estranged without noticing…⁵⁶ 104) Citizens of the Grand Duchy of Lithuania called themselves Lithuanians. According to the feudal worldview, language was not a marker of nationhood. Nationhood was identified with citizenship. Indeed, the Renaissance prompted an interest in one’s own history and language. 105) A state is home to people of various nationalities who, as citizens of that state, first and foremost identify with it—this is described using the concepts of civic identity or identification with a political nation. 106) Citizens who have adapted to the state’s various requirements, or who are linked by certain ties to an ethnic nation—sharing its language and customs, identify with its culture—call Lithuania their homeland, live by similar values, and feel historically connected to it. 107) And after that, his attitude toward painting changed completely. – “You let it out”? – Yes. The game disappeared—well, more or less, something came together, if not this, then something else... “as their own community, with its historical and cultural heritage and its surroundings of neighbouring communities, tribes, or nations” (Rubavičius 2014: 94). 55 See also the DLT sentence: The three dimensions of human existence are: place of being, time of being, and mode of being. Oddly enough, place is primary, the primary dimension of human identity. Only after arriving in this and another place, only after “taking root in a place” can one create culture—strengthen one’s own or adopt another. 56 See also the DLT examples: the Roman Empire, for instance, was never identified with a nation or even with a language. For Lithuanians in Vilnius, language is not a marker of identification with those around them, since a third of Lithuanians speak several languages even within their families. 128 Acta Linguistica Lithuanica LXXIX The concept of human identity according to identical and its derivatives in contemporary Lithuanian journalism I identified with someone. Are you familiar with the state of merging while watching? And here you merge even more than while watching. 108) The cultural identity component may remain unchanged even when living in the territory of another nation; for example, many Lithuanians, who became Americans, historically identify with Lithuania and its history. 109) One may no longer speak the language or live on one’s own land, yet remain Lithuanian—as long as one identifies oneself with the nation’s history. 110) Although one could hardly gather even 30 percent of practicing Catholics in Lithuania, almost 80 percent still identify with the Catholic Church. 111) There were periods in history when the family was commonly identified with the state, the Church, or science. The state devised projects for the control and social support of the family, while the Church concerned itself with a program of legislation. 112) Turning away from the remnants of the old faith, M. Valančius identifies Catholicism with Lithuanian identity, recognizes traditions that have already taken shape, and seeks to create them: he makes the singing of “Pulkime ant kelių” before Mass obligatory. 113) If there are no dangerous objects in the kitchen, the child is safe; let the child pour out the groats, advises Viktorija Grigaliūnienė. “I’ll do it myself.” Until about the age of three, the little one identifies with the environment and does not refer to itself as a person. That is why the child says: “Petrukas will go outside,” “Onutė will put on her shoes.” As the examples showed, social and local criteria are often intertwined. In other words, at birth, a person simultaneously begins to form their identity within a family living in a particular place. Thus, the temporal criterion also becomes important. The relationship between a person and time (past or present or future), or the relationship to an event that took place, is taking place, or will take place at a certain time, interwoven to a greater or lesser extent with the local criterion, is brought into focus in sentences 114–120. 114) The ruling party is responsible for the fact that a large proportion of young people, with whom we identify as the nation’s future, may be irretrievably lost to Lithuania57. 115) Virgilijus Čepaitis lamented that Lithuanians were turning into a nation of “Žalgiris” fans. What should we identify with now? With the irretrievably vanished past? With the increasingly caricature-like present? With the bright future of the European Union and NATO? 116) The past becomes the main driving force, inviting us to travel onward, ever farther, and to draw closer to ourselves and to others. Thus I become what once was; I identify with all the events of history and culture, with people—those who lived, thought, and believed. And I feel as though I have taken it all in. 57 Cf. also the DKT example: Identifying Vytautas Žalakevičius with the seventh, “thaw” decade—isn’t it too much honor to be associated with the “thaw”. Straipsniai / Articles 129 LORETA VAIČIULYTĖ-ŠEMIENĖ 117) I don’t think we should identify ourselves with revolutions in the theatre—we are not trying to change anything, we only seek not to fall behind contemporary theatre, said the director of the play “The Naked King” [...]. 118) I am talking about the so-called people of the “Thaw” generation. Those people identified themselves very clearly with the Second World War. Finally, based on sentences 119–123, the criterion of God as eternity, mentioned separately, is related to or encompasses all the criteria mentioned earlier: the criterion of a person as a distinct self (see sentences 119–120), as a member of a smaller or larger group (see sentences 121–122), and as someone who exists and creates their identity at a particular time and place (see sentences 123–125). In other words, and based on sentence 126, just as a person identifies or is identified with God, so too does God identify with everyone and each individual according to all the criteria mentioned. By the mirror principle, every individual, being identical to themselves, is also identical to God, who is present always, everywhere, and in everyone. 119) At the moment of union with the idea of pure beauty, our soul realizes the possibility of identifying itself with what is eternal. At the same time, our thought makes that word immortal in its highest sense. 120) Through the power to give life, a woman is identified with God. “In their wombs the same creative force still slumbers, the mysteries of life unspeakable and the first heartbeat of every one who comes into the world.” 121) One must believe. In what? In one’s closeness, because it is God, if you devote yourself completely to him, to them, and identify with her. 122) My mother always deferred to my father and considered him the wisest of all. In a sense I identified him with God, believing that my father knew and saw everything. 123) In principle, there is nothing wrong with identifying God as a person with institutions. This brings clarity. But perhaps it would be better not to. You simply feel that he is there. You feel God in everyday life. 124) We identify with God more in places of suffering, pain, and the cross than with a God who may have risen; we are less often ready to do so. 125) Nieko nepadarysi – nors planuodamas žmogus gali pasijusti prisiminimų viešpačiu, sutapatinti save su Dievu... Visas „ateities vizijas“ subendraviklina tai, kad nei viena iš jų niekada nebuvo įgyvendinta. 126) Indeed, the Gospels themselves contradict this doctrine. We have not only a magnificent, schematic story of God, who identifies with humanity. Sentences 127–133 show that across all the criteria—the distinctness of the individual, social relations, place, time, or God—there also runs the person’s identification (or identifying themselves) with an abstract object as a created layer of identity. 130 Acta Linguistica Lithuanica LXXIX The concept of human identity according to identical, -i and its derivatives in contemporary Lithuanian journalism 127) A person must feel that they are truly living: meaningfully, beautifully, well. First and foremost—meaningfully. With what should they identify, become onewith—an idea, a goal, a value, an aspiration—so that it would bring them a sense of meaning? 128) However, constant self-analysis yearns to narcissistically identify with another person (cf. with other people). Contemporary psychologists seem to agree unanimously that a person is happiest when they forget themselves. 129) So, what should a person identify with if they may wish to identify with the ideal of possessing wealth (cf. wealth), but already know that they will never have it? 130) An employee identifies with the values of a thriving company (cf. a thriving company), accepts them as part of themselves, and their personal success becomes inseparable from the company's success. 131) Its author was identified with the spirit of archaic food (cf. an archaist, a character). 132) Most writers of B. Sruoga's generation identified with the fundamental imperativesof the episteme of modernity: criticism and the idea of subjective self-awareness. 133) It is only necessary to acknowledge that citizens may freely identify with certain forms of the common good (cf. God). 1 FIG. Layers of human identity Straipsniai / Articles 131 LORETA VAČIULYTĖ-SEMĖNĖ 5.3. From what has been said on the basis of the DKT material, it becomes clear that human identity is created as if by assembling separate, interconnected parts (layers). Its unique initial “detail” is the soul. Added to it are other details—human identity layers—that change more or less rapidly and are either real or may become real. Human identity is dual: reminiscent or non-reminiscent. It is both a state and a process of becoming. The constant part is the reminiscent inner part of human identity (the soul), expressed grammatically by present-tense forms of būti used with tapatus (a person is identical to the soul; cf.?a person was / will become / is becoming identical to the soul, but: a person will remain identical to the soul); the variable part is non-reminiscent human identity—the part of identity created for oneself and/or others, grammatically marked by finite forms of tapatinti(s) (a person tapatinasi su įvaizdžiu, cf. a person will be identical to the image). Thus, with respect to dynamism, the duality of human identity correlates with its expression. Human identity, made up of a more or less changing real (innate) and possible (non-innate) self over time, is layered according to three interconnected earthly criteria—social, place, and time—which are encompassed by a fourth, God⁵⁸. The indicator shown in Figure 1 represents the latter; the three earthly criteria are depicted as colored fields, each with a corresponding distinguishing semantic feature: “person,” “place,” or “time.” This reflects a person’s relationship with themselves and their surroundings: how or what I am with myself and another, in a place, at a time. 5.4. The available DKT sentences show that a healthy person’s identity is in constant change, beginning at the moment of birth in a particular place (cf. sentences 134–137). It is also relevant to discuss other predicates whose arguments are nominal derivatives of tapatus. In other words, what does a person—whose identity is also involved—do with it, how do they feel it, whether they feel it, and so on? 134) Where European Identity Is Born. 135) Identity changes when some roles (and the associated ways of life) are lost or abandoned, and other roles and ways of life are taken on. 136) In fact, a person’s identity is constantly changing and is even deliberately altered. It is now possible to view continually transforming identity as a certain tool of competition. 58 Cf.: “Identity is a network of characteristics that an individual recognizes as belonging exclusively to them and as constituting their individual personality. […] However, identity does not flow from separate aspects of an individual’s inner self treated in isolation; it is socially constructed and achieved only with the help of ‘others’” (Morkūnienė 2012: 137); “Note that despite the increasingly strong individualistic attitudes of members of society, self-perception takes place first and foremost through one’s affiliation with certain groups of people and communities, while the perception of oneself as a self-sufficient and independent individual is relatively weak” (Savicka 2008: 189). 132 Acta Linguistica Lithuanica LXXIX Žmogaus tapatybės konceptas pagal tapatą, –i ir jo vedinius dabartinės lietuvių kalbos publicistikoje 137) Užsienyje įsidarbinau vienoje telekomunikacijų įmonėje. Atsirado naujų draugų, atsivėrė kitas gyvenimas. Tačiau mano tapatybėje niekas nesikeitė. Mirkau giliame depresijos liūne. From sentences 138–150, in which derivatives of the noun identity function as objects of perceptual verbs, it is clear that a person experiences identity as a perception: feels and understands it, lives through it, knows about it, recognizes it and, in becoming acquainted with their own or another’s identity, may doubt it and may (not) want it, grieve or feel no shame about it, forget it or renounce it. 138) But we are straying from the topic. A personality shaped by technocratic culture, trying to feel a sense of belonging to some group of people, has no life story and does not hear it touching upon the legends of parents or ancestors. 139) – And how do you [feel] about your identity? Do you feel like a resident of Kaunas, a Lithuanian artist, or simply a cosmopolitan? 140) The latter, especially in general, were an excellent catalyst in the “fermentation” of Catholic intellectuals, encouraging us to articulate our identity59 better. 141) The Catholic Church in Lithuania encourages people to seek living contact and helps deepen ecumenical attitudes, while experiencing their Christian identity together, so that the Full Gospel Movement does not once again retreat into its narrowly conceived confessionalism, which impedes the maturation of the communities themselves. 142) Intellectuals absolutely need to find a real or imagined enemy so that they can define themselves against it and experience their group identity. 143) In order to give our lives meaning and recognize our identity, we must be able, Taylor said, to see our lives as an unfolding story (unfolding story60). 144) Only then will we know our identity, and the rampage of evil ideologies will no longer frighten us61. 145) In such a situation, it is no wonder that the family is in crisis: neither the man nor the woman knows their identity anymore; they are constantly anxious and burdened with worries, while the children feel confused and have no opportunity to mature emotionally. 146) Only when we dare to question our own identity will we gain the strength to create it. That is what our parents gave us roots. But they also gave us wings! 59 See also the DLKT example: To cultivate an educated person who understands their religious, national, and civic identity. 60 See also the DLKT examples: “I” recognizes its identity, becoming fully realized only within the family. A person recognizes their identity by standing before another, that is, someone different (other) in the very depths of those exchanges of gifts, whose sole source is the ‘person’. 61 Cf. the DLKT sentence: The journey strengthened me as a person who has come to know their identity, – how useful I will be. Straipsniai / Articles 133 LORETA VAIČIULYTĖ-SEMĖNĖ 147) I hate this image. The paint and the brush too—I destroy them, paint over it, leaving no traces that might remind me of anything. I do not want this identity, so I try to free myself in this way. I succeed. 148) The most important thing is not to be ashamed of one's identity and to live by one's principles in a world of Nikes and McDonald's; and if you have no principles, globalization is not even necessary for you to go downhill successfully. 149) A Mossad agent, Ephraim (Geoffrey Rush), contacts him and asks him to leave his pregnant wife, renounce his identity and go underground. 150) Adam and Eve forget their identity (which of them is Adam and which is Eve), “but every player knows his or her empirical preferences. In cases where derivatives of *tapat- ‘identity’* act as objects of action verbs, identity, with a person as the performer and initiator of the action (in other words, the agent), can be concealed, betrayed, or renounced; it can be revealed, expressed and defended (strengthened, (re)created, nurtured), realized, sought and safeguarded, preserved; it can be (re)examined, identified, and so on (see sentences 151–162). 151) However, poorer peasants are not subject to the KDP requirements, so they are forced to hide their identity —or they emigrate to cities in western Turkey. 152) As the open confrontation between A. Brazauskas and Andrius Kubilius subsided, the philosopher asserted that if this were to happen, the Social Democrats would finally betray their identity. 153) They take risks because the vast majority work illegally. They give up part of their identity, avoiding public relations. 154) It may be assumed that the revived feelings in poetic creation reveal the previously concealed identity of Lorca’s personality. 155) A person expresses their identity through roles (mother, son, husband), professional competence, education, religious feelings or political views, and other values. 156) They will participate not only in national associations, but also in all political parties and social movements; these help them nurture their national identity, while, on the other hand, defending their other interests as ordinary citizens of the country. 157) To this end, it was proposed that a European institute also be established to study past mistakes, broaden a shared understanding of European history, and strengthen European identity and respect for human rights. 158) They perceive and feel the cultural atmosphere (rather than taking it for granted, they know that in fact they could not live without it or realize their identity). The high (literate) culture in which they were raised has shaped more people; it is their investment, the core of their identity. 134 Acta Linguistica Lithuanica LXXIX The concept of human identity according to identical and its derivatives in contemporary Lithuanian journalism 159) As if Lithuanians did not exist at all. This small nation preserved its identityonly by a miracle. It had no right to live or to preserve its language. 160) But, thank God, we still live in our native country, in our own homeland; we can still search for our identity, our roots, and our connections with generations of people who lived in the past. 161) A doctor must check the identity of the person who has arrived—to verify whether the request to be included on the donor list was indeed completed by that person. 162) Lankytojui asmens tapatumą buvo būtina nustatyti, nes praėjusiais metais automobilių turgaus prieigose žmiai padaugėjo kriminalinių veiksmų. Moreover, a person can be understood as a recipient of a benefit or detriment, an addressee, or a holder—a beneficiary (see Slžienė 1994: 21). Then they lose or discover, regain, or receive (acquire) their identity; it can disappear, be destroyed (torn out, demolished) by someone else, or be stolen (see sentences 163–171). 163) One after another, they rushed to start families. They envied them all, and quite successfully. When they married, they lost their identity, because after a year of married life they began saying: “We’re already walking,” “We’re already eating,” “We’re getting medical checkups,” even, “We’re defecating.” 164) Extramarital relationships therefore bring a great deal of confusion into people’s lives. For example, a man who has known many women loses his identity, because his spirit has already been in union with many women. 165) Perhaps, with the help of the sick, the artist regains part of their identity, which is so easy to lose amid the winds of the world. 166) [Historical culture], according to Anthony D. Smith, manifests itself in one way or another in a particular generation through certain national ideals, and a person acquires their identity through a relationship with their ancestors and the events that shaped their character. 167) Essentially, this is a process of mankurtization, because by the fourth or fifth generation one’s identity can completely disappear. In some generation, a person already says that they do not know who they are, and later they “know” because they remember nothing. 168) This is one of the principal methods used by the Chinese authorities to tear out national identity and an entire nation root and branch. 169) Eradicate from mentalities the bewilderment in the Lithuanian’s identity. Replace the enduring cultural longing with enduring cultural inferiority. 170) Thus, essentially, Beauvoir’s position also asserts, as a norm that liberates women, what Levinas calls a situation of violence and war, in which identity itself is destroyed. 171) Pakeisti pavardę bus sudėtinga, tačiau ne sunkiau nei tai, ką tenka patirti dabar. Kaip jos pavagia tapatybę? Tapatybės vagystė (kai kas nors Straipsniai / Articles 135 LORETA VAIČIULYTĖ-ŠEMENĖ uses another person’s first and last name, social security number, and other information on checks and open credit cards). Whatever happens to a person, they always have the opportunity to change their identity: to revive it anew, create or restore it, and “try it on” (see sentence 172–178). Thus, based on predicates in which the nominal tapatus derivatives serve as one of the arguments, it can be affirmed that human identity is constant transformation. In other words, a person’s identity as a whole is not only what they “have” throughout their life as status quo, but also what they create as real and possible over the course of life by feeling and understanding themselves. Everything done through a subjective (personal), more or less close mutual relationship with oneself and/or another: a person, place, time, and God, establishes each person’s distinctiveness. Each person’s uniqueness is evident through different acts of identification. From all that has been said, it becomes clear that a person’s distinctiveness is shaped both by their innate, especially inner—God-given—identity and by the identity they themselves subjectively feel and create (cf. sentence 179). 172) For example, in Anne Cassidy’s book “Išent Džei Džei,” a girl who has just turned seventeen must completely change her identity, avoid contact for at least ten years with anyone she knew before, and this is not a silly whim but a safeguard. 173) Analysts are observing the so-called retribalization process among influential members of society, in which a tribal-clan identity is revived, in which people seek both security and a livelihood within groups bound by kinship ties. 174) In order to establish themselves historically precisely as intellectuals, they are compelled to recreate both the moral and cultural identity of the crowd. 175) Išėję įsitę, pirmiausia vertų atmetę naujiesiems laikams būdingą mąstymo stilių – įsitikinimą, kad tapatumą pavys bent kiek iš anksto suprojektuoti. 176) If citizens began constructing their moral identity on the basis of Bentham’s assertion that there is no community, they would quickly lose any clear understanding of moral matters. 177) Our most popular historians, Alfredas Bumblauskas and Eduardas Gudavičius, have for more than two decades been trying to shape a modern Lithuanian identity, rather than viewing Lithuania’s past solely through the paradigm created by historian Adolfas Šapoka and adapted in its own way during the Soviet era. 178) Telling stories that he himself does not believe and does not understand, the Unnamed “tries on” various identities until he realizes that it is pointless. 179) The identities of parent, husband, Lithuanian, and so on function as several component parts, but they are insufficient. The vertical dimension toward God puts all concepts, paradigms, and identities in their place, assigning them a supporting role. When did we lose our vertical orientation? Around 200 years ago. On the axis, the vertical dimension, and identity. 136 Acta Linguistica Lithuanica LXXIX Žmogaus tapatybės konceptas pagal tapatus, -i ir jo vedinius dabartinės lietuvių kalbos publicistikoje Identity, or identity, is being identical with one’s essence, which is common to all. It is also being identical with another’s essence. That essence is the God you speak of, the vertical dimension. 6. SUMMARY AND CONCLUSIONS In DLKT journalistic sentences using different forms of the adjective tapatus, -i and its verbal (tapatinti, tapatintis) and nominal (tapatybė, tapatumas) derivatives, a generalized image of an identical person can be discerned, recognized through subjective identification with oneself and with another. In the sentences, the person is foregrounded as a patient and/or percipient, agent, or beneficiary. In journalism, what matters is that the context or text that allows the writer’s thought to be “heard”—that is, what and how they wanted to say about themselves or their surroundings—while leaving the reader greater freedom to judge and understand it subjectively, nevertheless imposes on the reader the writer’s understanding of human identity (cf. Obviously, a narrative cannot take place in silence. Language is needed for that. Our identity is our linguistic articulation DLKT). By communicating indirectly, the writer not only represents themselves, that is, “textualizes” their own understanding of identity—in communicating, they influence the reader’s identity, shaping, creating, or changing it62. Thus, it seems that every more active reader of journalism has a similar, coherent concept of human identity; the features of a group concept are discernible in the distinctive concept of identity that exists in each individual’s consciousness. In the DLKT journalistic sentences collected for the study, human identity “unfolded” as a distinctive whole of the person, felt, perceived, and/or created from birth according to a duality: as a more or less close relationship between a person and partial identities (innate or non-innate, divine or earthly). A person’s true inner identity—the soul—is “received” from God at birth. It is the permanent part of human identity. By resemblance, that is, according to the mirror principle, and by earthly criteria (another person, place, or time), a person has created, is creating, or will still create the most changeable layers of non-innate identity. The external layer of identity received by nature (sex, general external features) lies between the innate inner and non-innate layers of identity. Over time, the innate layer of identity is more stable than the non-innate one. Variability is related to expression in the different forms yra tapatus or tapatinti(s). The choice of expressions būti tapačiam or tapatintis or tapatinti 62 Plg.: „Identity is constantly interactively constructed on a microlevel, where an individual’s identity is claimed, contested and re-constructed in interaction and in relation to the other participants“ (Norris 2007: 657). Straipsniai / Articles 137 LORETA VAIČIULYTĖ-SEMĖNIENĖ in a sentence brings to the fore the person’s different (close or distant) relationship with themselves or another (cf. būti tapačiam sau / kitam or tapantitis su savimi / su savo iliuzijomis / su kitu or tapantinti save su savo iliuzijomis / su kitu). The use of nominal derivatives of tapatūs as actants of perception and action predicates allows us to assert that a person feels, perceives, and creates or recreates their identity in their own way. This supports the distinctiveness of each person’s identity. Given that the adjective tapatūs has two distinct semantic features, “similar” and “distinctive,” which are shared with the words toks pat, tolygus ir kitoks, savitas, originalus, the dictionary definition of tapatūs apparently needs clarification. Although when speaking (writing) about identity a person often seeks, finds, and emphasizes in a sentence their similarity to another or to two others, that similarity is always partial and more or less variable. By their very essence, all people, with all their actual and possible similarities, are distinctive (tapatūs sau)—different from everyone they have been, are, or will be similar to in some respect. 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Москва: Гнозис, Логос. Маслова Валентина А. 2001: Лингвокультурология. Москва. Степанов Юрий С. 1981: Имена. Предикаты. Предложения. Москва: Наука. Степанов Юрий С. 1997: Константы: словарь русской культуры. Москва. Тер-Минасова Светлана Г. 2000; Язык и межкультурная коммуникация. Москва. Concept of Human Identity on the Basis of tapatus, -i and Its Derivatives in Contemporary Lithuanian Opinion Journalism SUMMARY The article addresses the content of human identity on the basis of the adjective tapatus and its verbal (tapatinti, tapatintis) and nominal derivatives (tapatybė, tapatumas). It combines structural and cognitive approaches to meaning. A human being is the starting point of the study. It refers to the material collected from the Corpus of Contemporary Lithuanian Language developed at the Centre of Computational Linguistics of Kaunas Vytautas Magnus University. The material of opinion journalism available at the CCLL enables us to recognise and see the image of an identical human being shared by every more active reader of opinion journalism through the subjective identification with oneself and another human being. The features of the group concept can be seen on the basis of the peculiar concept of identity existing in the consciousness of an individual human being. In the sentences in question a human being is actualised as the patient and/or percipient, agent or beneficiary. The research revealed that human identity is a peculiar entirety of the person which is sensed, perceived and/or created on the basis of duality right from birth: as a more or less 142 Acta Linguistica Lithuanica LXXIX Žmogaus tapatybės konceptas pagal tapatus, -i ir jo vedinius dabartinės lietuvių kalbos publicistikoje close relationship between a human being and partial identities (inherent or non-inherent, heavenly or earthly). The true inner human identity – the soul – is “received” from God at birth. It is the stable part (layer) of human identity. By similarity (the mirror principle) and earthly (another person’s, place, time) criteria a human being created, creates or will create the most variable layers of non-inherent identity. The outer layer of identity received at birth (gender, general external traits) is between the inherent inner layer and the non-inherent identity layer. From a temporal perspective, inherent identity is more stable than non-inherent. Variability (dynamism) correlates with expression by different forms of yra tapatus and tapatinti(s). The usage of the nominal derivatives of tapatus used as the actants of perceptual and action predicates leads to the conclusion that a human being feels, perceives and (re)creates his or her identity in his or her own way. It substantiates the peculiarity of everyone’s identity. Considering that the adjective tapatus has two different semantic features – “similar” and “peculiar” – which are also shared by the words toks pat, tolygus and kitoks, savitas, originalus respectively, the dictionary definition of tapatus should apparently be updated. Notwithstanding the fact that when speaking (writing) about identity a human being often tries to find and finds the identity of oneself, another human being or other two human beings as similarity, which he or she brings to the foreground in the sentence, this similarity is always partial and variable. In essence, a human being with all of his or her relevant and/or potential similarities (i.e. partial identity with oneself or another human being) is peculiar – different from everyone with whom he or she was, is or will be similar in some aspect. Įteikta 2018 m. birželio 8 d. LORETA VAIČIULYTĖ-SEMĖNIENĖ Lietuvių kalbos institutas Petro Vileišio g. 5, LT-10308 Vilnius, Lietuva [email protected] Straipsniai / Articles 143