Rita Miliūnaitė. „Ką manote apie nepriesagines moterų pavardes?“

324 ac a Linguis ica Li huanica LXIX aLdona PauLauskienė Vilniaus uni e si e as Resea ch a eas include g amma heo y, his o y o g amma science, and social linguis ics. i a Miliūnai ė Wha is Mano e aPie neP iesagines The women's PaVa des? Vilnius: Li huanian Language Ins i u e, 2013, page 359 isbn 978-609-411-090-0 he name o he s udio […] opical and wo hy o a en ion ques ion. Why is i so ele an when we' e been ee and independen o o e wo decades? because he un eadable ( eadable and un eadable) Li huanian women's su names a e o eign o ou language, hei use o he e b -ė is con a y o Li huanian cus oms and es ablished language no ms. In 1979, Jus in Ma cinke ich spoke o he na ion in a poe ic way: The li le ones, he goes, emb acing h ough ou oo s, h ough ou desi e o li e, li le Wha 's you hope? Whe e's he sudden disappea ance o ha g ea desi e o li le ones! And he you name, whe e you ga e us language, you one, we a e small, whe e o hide and wha a g ea desi e o emain! su i e? Why was i eplaced by a desi e no o be, o disappea in o he wide wo ld? Why do so many people now ind ou language ugly and poo , ou women's su names ugly, and in gene al, why don' we wan o be who we a e? I we' e no ou sel es, we' e no jus impo e ishing ou sel es. The disappea ance o a na ion's language and cul u e would be a g ea loss o he whole wo ld. he unnecessa y emale su names a e only a small pa o he g ea Li huanian desi e o disappea . i a Miliūnai ė ga e us an excellen s udy o wha was and s ill is hough abou Li huanian women's su names, wha we e he mo i es o changing o keeping hem. A e eading i , I would like o add ess e e yone wi h he ph ase ans o med om he i s Li huanian book: Take i and ead i ! And don' o ge o ead while you' e a i ! Don' jus wo k, wo k i you wan o su i e. You a e now mis akenly con inced ha no hing bad can happen o Li huanian languages, bu i has al eady happened. And i s o all, shu up, you alke s! Educa ion, s udy and olk medicine canno eplace i a Miliūnai ė Ką mano e apie nep iesagines mo e ų pa a des? 325 e iews ki e he his o y, cus oms, language, o eign languages and cul u es o you coun y and i s people and ake a sobe look a all ha has happened and is s ill happening. You' e jus passi e obse e s now. The go e nmen decla ed he Li huanian language a s a e language, es ablished he S a e Li huanian Language Commission a he Seimo o he Republic o Li huania and washed i s hands, no ca ing abou wha he commission has o can do. Milūnai ė w o e a book ha was ele an and beau i ul in e e y way. Wha kind o high cul u e o w i ing de e mines i s objec i i y and g ožybė i šelyje! Vi šelis a spindi i knygos g ožį, obulumą: puiki kompozicija i a ac i eness, because he objec o s udy is clea ly de ined, he goals and asks a e ou lined, and he consequences o non-co ec ed coding a e possible. The i le o he book i sel asks: "Wha do you hink abou women's pseudonyms?" and aises a numbe o o he ques ions: A e he o icial pe mission o women o ha e pseudonyms, is i s ill possible o de end hei o me sys em? I so, how? I you can' , why? And why is i so unwise o imi a e he example o o eign languages in one's mo he ongue? The au ho 's expe ience is wo hy o a en ion in he dedica ion o he book: […][...] he gi l's su name le in he ou h cen u y has no caused any disc imina o y expe iences, obs acles o complexes in he li e[…]. and based on schola ship and popula discou se, he s udy concludes wi h an unpleasan conclusion: […][...] he eminis ebellion agains he ows o women's su names e en ually u ned in o a ebellion agains he en i e Li huanian su name sys em as pa o Li huanian iden i y[…] (p. 319). Le 's no be a aid o he e m "people's language" because o mo e han hal a cen u y, he wo d "people" has been used. This Li huanian wo d, used by Simona daukan o, is also w i en om he duse ų egion and has he meaning minia, a la ge c owd o people (Li huanian language dic iona y Vii 391). In p o essional medicine, he e's olk medicine, and in p o essional speech, he e's olk speech, because i seems o a pe son ha he al eady knows e e y hing abou himsel : he can ea himsel , he can decide o himsel wha his language should be, and he keeps his las name as a hing in his possession. E e y heal hy pe son has a language, bu he language is no his own, bu he p ope y o socie y, so his su name is also he p ope y o he language. An indi idual can only c ea e a nickname a will. A well-es ablished nickname o a amous pe son o en hides he eal name om people. The e o e, some may no know he eal names o Mai onio, Vaižgan o, K ė ės, Vienuolio, Žemai ės. p o essional medicine, no can olk language eplace p o essional medicine. People's mo i es o changing su names a e no compa ible wi h p o essional linguis ics. Can a change o su name lead o any kind o gende equali y? Equali y is c ea ed by seeking inequali y, because he na u al des iny o man and woman is incompa ible and canno coincide: men will ne e gi e bi h o child en. Women in many coun ies expe ience disc imina ion ega dless o hei su name. Then why is he e such a ebellion agains Li huanian women's su names? 326 ac a Linguis ica Li huanica LXIX om he ema ks o Zigmas Zinke ičius and aLdona PauLauskienė An ano Salio i is seen ha he e was a ime when Li huanian women's su names di e ed om men only by ends (Daugi das […] Daugi da, De kin is […] De kin ė), bu i is no known how wide. he e i o y bo de s La ia, whe e he La ian emale su names (Ozols Ozola, Kalnačs Kalnača, Rozenbe gs Rozenbe ga) a e consis en ly o med wi h wo endings (-a and -e); Balodis […] Balode, Ru dz is […] a egula ly occu ing eminine su name. Li huanian male su names a e mo e a ied han La ian Rudz e, Cepl is – Cepl e), ne odančios p iklausymo šeimai. i niekas iš lie u ių kalbininkų nea k eipė dėmesio į pap as esnes la ių y ų pa a des, leidžiančias ones. The e o e, i is no possible o make egula emale su names wi h one ending -ė. In e es ingly, he su ix -ienė applies o all Li huanian men's su names, bu which o he young beau i ul women would like o ha e a su name wi h his su ix, which has al eady acqui ed om ou consciousness an almos uns essed ma king o ma iage. In he s udio o he Milky Way, we also ind a sugges ion o use i o all women's names, and he eason is ha i esembles an old woman who has g own up, e en hough she is s ill young and beau i ul a e ma iage, and we will all g ow old wi hou excep ion. Today, language science is as a om he Li huanian-speaking socie y (and e en om some speake s) as a s a is om a s a . Wha can be said abou he language, he unmis akable emale su name e en in he Bal ic dialec , when in gene al Li huanian su names a e om a ai ly la e ime (Li huanian p inces did no ha e su names), and women's su names a e e en la e han men's? The s udy o a lo ed one s a s om he ou line o he objec , i s me hods and goals o s udy, om he c ea ion o a science ha explains Li huanian su names. I is used in he wo ks o Zigma Zinke ičius, Meilu ė Ramonienė, Vi alija Macijauskienė, almos agauskai ė and o he s. In he lis o li e a u e, we will ind all he speake s and non-speake s who ha e publicly exp essed hei opinion abou women's su names. The s o ies also eco d he a i ude o ou language's a he , Jon Jablonski, o unusual emale su names. bu he s o ies a e no documen s: on he one hand, i seems ha Jablonsky looked a hem a o ably (p. 50). He se ed he old gi l De eiky ė wi h juozu senkumi, saying ha he name De eikė would be be e o he and ha he names o adul gi ls should be used wi hou diminu i e adjec i es. Jablonsky called Vosyle and Vosly e, bu he doesn' know unde wha ci cums ances: did he say ha o he ace, o did he jus alk o o he s. I had a e y long and in ima e ela ionship wi h B one Vosyly e, I hea d a lo o s o ies abou Jablonsky, bu she ne e men ioned ha Jablonsky called he Vosyly. Senkus says Jablonski's opinion: he illage s did well o call he small Senks Senkiuku, bu he elemen a y school did no do well o call he small peppe Senkum. In he discussions o hese days, he Albanian Pe ulis ecalls Jablonski's comple ely opposi e s a emen (p. 54), ha only bu ied women a e en i led o non- adi ional su names. i a Miliūnai ė Ką mano e apie nep iesagines mo e ų pa a des? 327 ecenzijos / e iews jablonskis galėjęs saky i i ienaip, i ki aip, nes jis ne ik ašęs g ama ikas, be And lis ening o he e e yday speech o he people. and people could call an adul and s ill p egnan woman by he own name, and hey could equa e he ows o adul gi ls' names wi h he mino and mino ows o common wo ds and jus i y hei disbelie in he p egnan woman. Li le boys a e eally called and a e s ill called Senkiukas, Vi kauskiukas, Jonaichiukas, showing ha hey a e no g own up, no sa a ankiški, s ill belong o he Senki, Vi kauskų, Jonaičių amilies. Bu no one has e e sugges ed ha men's su names be w i en in mino o ms in documen s, because he ime will come when boys will g ow up, ma y, sepa a e om hei pa en s, become he heads o o he amilies, and hen hei su names will be changed o he su names o hei wi es and daugh e s, and hei amily's li le boys will also be called mino o ms un il hey g ow up and s a hei own amilies. Jablonsky, a p o essional linguis , who has eason o say ha no e o ms can be made o he es ablished su name sys em, ha only bu ied women a e p o ec ed by su names ha a e no su names. And you ha e o belie e ha , because a he ime o Jablonski's li e, he mo al alues o he Li huanian amily we e s ill e y s ong. Li huanian su name diminu i e su ixes do no ha e a diminu i e meaning. Women indica e belonging o he amily, and men a e comple ely un eachable: Labu is, Seibu is, U bu is, G ažulis, Balčy is, Sauly is, An anėlis, Kunigėlis, e c. To be e unde s and he di e ence be ween he meanings o eal and common nouns, le 's compa e he wo, jus opposi e nouns […] Didžiulis and Mažiulis. A e y small man may ha e he su name Big, and a small man may ha e he su name Plan . Names belong o he same naming sys em as he names o ci ies, i e s, and lakes, and di e in seman ic ea u es om common nouns. Miliūnai ė w i es ha he po en ial o he a gumen s p esen ed in he discussions o he beginning o he wen ie h cen u y was no ully exploi ed. We' e he kind o people who don' ca e abou wha o he people ha e said o a e s ill saying, bu we wan o come ou wi h ou own one u h. Milena's s udy is he i s o show a wide a ie y o a gumen s, bu whe he anyone will ake ad an age o he po en ial o he b illian a ional a gumen s is s ill in doub , because we e y o en o e look indi idual minds. In he 1967 deba e, Kazys Ul ydas w o e he mos cle e ly (p. 62[…]63). Who can ell me how ha mind o his was o be ansmi ed o he public? He was joined by Jonah Kazlausek, bu , o example, Alex Gi denis didn' e en see any linguis ic p oblems he e: pu as much as you wan ha end -ė. Maybe a i s i will seem s ange Degu ė, Gi denė, Vanagė, Skiau e ė, Kače auskė, bu […]when he e is no hing in hose names, hey a e easily adap ed o e ime[…] (p. 65). The wol didn' make a mis ake, and he dee did. I depended on he ime in which hey li ed and he b and and he age, he acquisi ion o he essence o he objec . 328 ac a Linguis ica Li huanica LXIX ul ydas did no see any need o possibili y o aLdona PauLauskienė anyone o in e e e in he na u al p ocesses o language phenomena's o ma ion and de elopmen . He's con inced ha wha 's unique, speci ic, beau i ul in language is aluable and sa e. I 's no he su name, i 's he social o de ha changes he a i ude owa ds ma ied and unma ied women. He does no iden i y pe sonal names wi h pai s o p o essional names (doc o […] doc o ), much less wi h animals (wol […] wol ), and Gi denis a gues ha i is hese examples ha show ha unp e en ious emale su names do no con adic he na u e o he Li huanian language (p. 64). In he opinion o he lis ene , only one linguis ic de ail would be unclea : i a man's su name was Di sė, Lapė, Kupė, Ru ė, Ružė, Tupė, Žylė, hen a woman's su name would no be di e en om a man's. Bu in he end, he gi den's conclusion does no lead o a coup, because he eason o he change o women's su names is no linguis ic, bu social, and he e o e e e y hing emains as i was (p. 64). So i 's close o social linguis ics han lis ening. The opinion was also exp essed in he s udio o he gi l iend ha he Poles had gi en us p e-a anged gi l names, and hen hey hemsel es e used. Social linguis ics denies his, because i s udies no only language, bu also he his o y o he socie y ha uses i , he cus oms, he adi ions, he olklo e, om which he no ms o socie y's li e, he amily's mo ali y can be seen. Li huanians ha e an old my hological s o y abou he queen o so ows. I 's p obably om pagan imes, when Li huanians wo shipped ees and didn' ha e su names ye , and i al eady e lec s he no ms o amily o ma ion. Zhil in was he king o he Zla y, and Eglė, his wi e, was he queen o he Zla y. hei child en […] h ee sons and one younges daugh e ha e ee names: […]žuolas, Uosis, Be žas and D ebulė. The ma iage o Zhil ino and Eglė was no based on lo e a all, bu on decep ion and coe cion. The gi l p omised o un away o ge he ma shmallows, and hen he gi l was o ced o lea e he pa en s' home o he hi d ime. Eglé was happy in he home, bu she also missed he pa en s, b o he s, and sis e s, and wan ed o isi hem. Wi h he help o his wi e, a e o e coming a di icul obs acle, he man was eleased on he condi ion ha his name no be men ioned. And she didn' men ion i , and he sons didn' be ay he , and she be ayed he daugh e . A e Zhil ins dea h, he gi l s ill did no e u n o he pa en s home, because he e is no way back o he pa en s amily a e ma iage. She cu sed he daugh e , she cu sed he son, and she cu sed he sel , and hey all u ned in o ees. Tha 's wha a amily is. Sons emain loyal o hei a he s, and daugh e s lea e hei a he s' homes. The Li huanian language e lec s he di e ence be ween he na u e and posi ion o men and women in he amily: men ma y, while women ma y, ake he husband's su name, become he husband's p ope y. I 's he en h commandmen o God. And e en now, when ha commandmen is wo ded a li le di e en ly, wi hou emphasizing ha a wi e is as much a man's p ope y as a donkey o a hing, men s ill don' like i when a gi l jumps o e hem, si s on hei necks, wan s o con ol a man. They' e no in e es ed in ha , because hei na u e is o ge a wi e by o e coming obs acles. In na u e, he males igh o he emales. You can see how a social linguis ics can go om he science o language as we all unde s and i . The sys em o Li huanian women's su names was o med by he socie y's iew o he amily as a na u al en i y and a sac ed hing. And i was he igh hing o do. Le 's ha e a look. i a Miliūnai ė Ką mano e apie nep iesagines mo e ų pa a des? 329 ecenzijos / e iews hei wedding cus oms. They'll show ha i 's no lo e ha 's impo an , i 's wisdom: i was seen as a way o a amily o li e a no mal li e, o ha e a oo o e hei gal os i duonos kasdieninės. ė ai dažniausiai pa inkda o, ką es i i už ko ekė- heads: he gi ls ca ied he land, and he men wen o see i he inge s we e lying o no . The b ide always c ied a he wedding, because i 's no going o be as good wi h he aun as i is wi h he mo he . Ma iages o lo e we e a e, bu amilies we e nume ous and s ong: o a good husband as o a wall. Responsibili y o he amily and child en is sha ed equally, wo k acco ding o possibili ies. The men plowed he land, sowed he c ops, cu he ye, buil houses, plan ed ga dens, ook ca e o all he ha d wo k, and he women could no do he a m wo k, bu hey ne e wen o he s alls wi h he he d. The women cooked, wo e, wo e, we e close o he child en, o he house. In he i s hal o he 20 h cen u y, he e we e no eminis s in Li huania who sough equali y be ween men and women. And he lo e o ma iage wasn' numbe one. My pa en s didn' ha e a husband anymo e because he e we e o he imes, bu when I asked my mo he wha happens when lo e passes, she said, "You don' look a wha passes, you jus look a wha comes". […] Wha 's coming? […] Responsibili y o husband and child en, ca e and he wa m h o he home depends on you. […] The monas e y "Paskenduolė" om he i s hal o he 20 h cen u y. How deeply and sub ly he alen o he Monkey eels in o he pligh o he un o una e Ve onica, ha i seems o he eade ha Ve onica is su ounded by only e y e ible, insensi i e, c uel, unjus people (e en he a he and o he s who lo ed Ve onica so much). And in ac , he people who su ounded Ve onica, who li ed in a socie y whe e ex ama i al sex was conside ed pe missible, a mo al sin, we e pe ec ly no mal. The p ies , and he didn' o gi e: in on o he whole chu ch, he kicked Ve onica ou o he audi o ium. In So ie imes, when I and a li e a u e eache and a lec u e a Vilnius Uni e si y, B one Ka ine, ook he exams wi h he wo d " u u e" s uden s, hey all, wi hou excep ion, c i icized he bou geois o de , he da kness o he people, and said ha in So ie imes, Ve onika should no ha e been killed, because e en he go e nmen suppo ed hei mo he s. And hen he ca would say, […] Is i okay o a gi l and a child in So ie imes? klausiamasis nežinoda o, ką a saky i. jausda o, kad nege ai, be žinoda o i ai, kad okių mo e ų y a nemažai, kad į jas jau ki aip žiū ima, i jų aikų niekas ypa- laziness does no dis inguish be ween o he s. Much has changed in So ie imes: people ha e been e ic ed om hei homes, land has been collec i ized, chu ches ha e been des oyed, li ing s anda ds ha e been abolished, and he igh s o men and women ha e been equalized. Women, like men, d essed in all so s o ancy sui s ha concealed hei beau y and highligh ed hei sho comings, w apped in cemen , ca ied b icks, plas e ed he walls o hei homes, s aigh ened and 330 ac a Linguis ica Li huanica LXIX o ius. This is he i s ime ha he Li huanian aLdona PauLauskienė language has been used in he Eu opean Union. Th oughou he union, he name o Pasha Angelina, he i s ac o d i e o he So ie Union, was hea d. Is ha he kind o equali y ha ou mode n eminis s wan ? Does she wan o be alone wi h a bunch o kids? Miliūnai ė no iced ha he e we e no linguis ic mo i es in all he discussions and ulings on non-con en ional emale su names. The e wouldn' be enough pu e linguis ic mo i es. We needed social linguis ics. Fo example, in a 1967 discussion o emale su names, Gi denis, one o he mos gi ed Li huanian speake s, was no obse ed by any linguis s. The no maliza ion o language ha ook place du ing he So ie yea s could no ye eplace social linguis ics. Now i 's like i 's ound, bu i 's jus no iced. I does no y and canno ye answe he ques ion o whe he i is wo hwhile o enounce he inhe i ance o women's and gi ls' su names al oge he , i hey ha e no subsequen o ances al meaning. asphal ed he oads, and did no d i e o be nei he ma ied no widowed, o he oa h -ien does no indica e ha i was a obbe y, and he oa h o i gini y does no indica e ha hei owne was an unhappy old woman. On he con a y, he maiden names ha e adi ionally been e ained by amous women o he s age: Vosyliu ė (daugu ie ienė), Daugu ie y ė, Mi onai ė, Juody ė, Kyman ai ė, Ožely ė, Plešky ė, Kaz agy ė, Teiše sky ė, Kochansky ė, Lei ai ė, K acky ė, S a ošaup ai ė, Ibelha Rubi ė, P udniko ai ė and o he s. When i comes o keeping a gi l's maiden name, no ma iage and no e en na ionali y, no he coun y in which you now li e, is he mos impo an hing! The choice o a name is de e mined by espec o he na i e and inna e cul u e o which you belong and which you ep esen no only in Li huania bu also in he whole wo ld. A long- ime eache o Li huanian language and li e a u e, w i e , a eling a ound Li huania wi h he help o c ea o s, Benjamin Kond a enka consciously chose he su name Kond a . he eason o changing his su name: […]no ha m, i in ma iage he e is a mix u e o na ionali ies o eligions, i is impo an how you beha e in he coun y whe e you we e bo n, li e and speak i s language, he coun y ha is now like he mo he 's homeland[…] (kond a as benjaminas. Kū ėjų pėdsakais Vilnius, 6.2010, p. 138). I' e al eady said ha eminis s who wan equal o e en b oade igh s should s op wi h gi l names and s op wi h se led o ms o women's names (p. 117), and I'm epea ing ha now. o eign su names a e no equi ed o be w i en in he o iginal language. The La ians did no do ha , hey kep he adi ional spelling as hey say, e en hough hey had o go o cou . un a o able and he ans o ma ion o Li huanian women's su names by abolishing hei ows. A wo ld- enowned ope a iš ekėjusi už ki a aučio i įėjusi į jo šeimą, nepasiėmė y o pa a dės, be susi um- solois , she changed he Li huanian su name om U mana ičiū ė o U maną. The la e does no con lic wi h he no ms o he language, a leas i indica es he emale gende and is encou aged. bu ano he p imadona, o en seen on Li huanian ele ision, om Kazlauskai ė became he uncommon su name Kazlaus. This su name is simply impossible in he con ex o Li huanian language and cul u e, and i al eady exis s. i a Miliūnai ė Ką mano e apie nep iesagines mo e ų pa a des? 331 e iews and e iews Li huanian women ab oad we e o ced o ake hei husband's su name acco ding o he laws o o eign coun ies. I 's a condi ional o eign language ha doesn' dis inguish be ween ela i es a all. In he con ex o English language and cul u e, acco ding o he laws, D usu 's wi e was also o be D usu . And now in Li huania, dis ega ding hei alues, hei language, hei cul u e and hei laws, despi e he ac ha a woman's name is no sui able o a man's name, i is no accep able ha she is sepa a ed om a man's name as i i we e un amilia , some choose a man's name e en wi hou he abili y o show a woman's gende . I'm alking abou a e y beau i ul woman named Boss. Le 's hink o i in he con ex o language. Li huanians and neighbo s called each o he by su names mo e o en han by su names: […]Sa kus goes o he ma ke alone and akes ca e o he amily, while Ša ku ienė li es like a lady, ne e lea es he house.[…] Now le 's use he emale su name Boss in his con ex . Wha do we ge ? And wha Li huanian laws legi imize such su names? I I say " he boss's house", I'll unde s and people who ha en' los hei sense o Li huanian ye , jus alking abou he husband's house, and I wan ed o say ha his is his wi e's house. Enough wi h he women's names! In he end, i has o be said ha i 's jus a small pa o a e y big uphea al in he li e o socie y, ha ou cul u e as a whole is collapsing. E e y hing we now call mode n has no ace o na ionalism. The e a e many examples o suppo his claim: all kinds o a , o icial and uno icial publica ions, ad e isemen s, ad e isemen s, ou language manne s, cu ses, emo ions, and exp essi e wo ds. The Li huanian language has so many o hem (i dis inguishes be ween senses and emo ions ha o he languages do no ), and i u ns ou ha we do no ha e enough o ou own: we shou supe , yes, wow! So wha a e he de ende s o ou na ional language and na ional cul u e going o do? In he u u e, e en mo e o hose de ende s will be s igma ized, because who can say now when Li huanian s udies will become a p es igious special y, when i will be chosen by he bes g adua es o seconda y schools. In he So ie Union, we s ill had he desi e o eedom, o g ow up in ou homeland, and now maybe only du ing he baske ball game do we shou "Li huania!" Now in he homeland o ou a he s, as he P esiden o he Eu opean Union said in he cou ya d o Vilnius Uni e si y, g ee ing he Li huanian P esidency o he Pa liamen . I can' wai o inish e iewing Milena's book omo ow. All I can do is answe he ques ion a he op. I don' hink we need a spa e. mo e ų pa a dės. Į eik a 2013 m. spalio 27 d. aLdona PauLauskienė Vilniaus uni e si e as Balio S uogos g. 8-1, LT-10220 Vilnius, Li huania, which is loca ed in he dis ic o Balio S uogos, Li huania. [Email p o ec ed]