GVV latviešu valodas mācību programma laika tecējumā

Latviešu centrs Garezers sāka savu darbību 1965. gadā. Garezers ir pastāvējis, lai pulcinātu latviešu sabiedrību, audzinātu un mācītu latviešu jaunatni, lai stiprinātu latviešu valodu, kultūru un garīgās vērtības, lai veicinātu latvietību un saites ar Latviju. Garezera vasaras vidusskola (GVV) ir darbojusies kopš 1966. gada vasaras. GVV ir intensīva latviešu valodas vasaras programma jauniešiem no 14 līdz 17 g. vecumam. 2017. gada vasarā mācījās 119 jaunieši. Kādēļ vēl šodien jaunieši ziedo savu brīvo vasaras laiku, lai dzīvotu sešas nedēļas mežā? Skolēni aptaujās paši raksta:

“Es esmu piedalījusies Garezera nometnēs kopš man ir bijuši 6 gadi. Man ļoti patīk būt Garezerā; un es vienmēr priecājos kad es varu redzēt manus latviešu draugus.” “ Es braucu uz GVV, lai turpinātu attīstīt savas latviskās zināšanas un latviešu valodu, un protams, lai būtu ar draugiem.”

Tā paaudze latviešu, kas iebrauca ASV pēc 2. pasaules kara, grūti strādāja un centīgi izglītoja savus bērnus. Viņi izaudzināja divas paaudzes, kas sevi uzskata par latviešiem, un lika stiprus pamatus latviešu sabiedrībai. Šobrīd sabiedrisko darbinieku darbība strauji samazinās un atsevišķas organizācijas spriež par savu pašlikvidāciju. Kā saglabāt latviskumu, kā to saglabāt un noturēt nacionālo identitāti? Skolas ir svarīgas diasporas latviešu sabiedrības eksistencei.

Latviešu valoda ir dzimtā valoda aptuveni 1,5 miljoniem cilvēku. No tiem 1,38 miljoni dzīvo Latvijā. ASV tautas skaitīšanas dati 2005. gadā rādīja, ka aptuveni 85,300 latviešu atrodas ASV.

Kādas ir viņu latviešu valodas spējas? Latviešu valoda aizvien vairāk zaudē savas dzimtās valodas pozīciju.

Sākuma gados GVV, gan arī citās diasporas latviešu skolās, mācījās bērni un jaunieši, kam mājās dzīvoja dzimtās valodas runātāji. Skolotāji arī bija dzimtās valodas runātāji. Skolēniem tikai bija jānoslīpē latviešu valoda, mācīja pēc Endzelīna valodas likumiem un lietoja filoloģes Baltiņas-Bērziņas grāmatu kā mācību grāmatu. Gadiem ejot uz priekšu, skolēnu mājās mazumā gāja dzimtās valodas runātāji. Vairāk ģimenēs viens vai otrs vecāks nebija latvietis. Skolēniem vairs nebija tikai jānoslīpē valoda, bet gan jāmāca latviešu valoda. Bija jāmāca latviešu valodas gramatika, radās daudz dažādas vingrinājumu lapas. Skolēni iemanījās tās labi izpildīt. Bet, rakstu valoda un runas valoda kļuva arvien liesāka. Vēl cita grūtība radās, proti, atšķirība bērnu valodas līmeņos kļuva arvien lielāka. Kā mācīt vienā klasē ar vienu skolotāju, vienlīdzīgi labi skolēnam ar labāku valodas līmeni un skolēnam ar vājāku valodas līmeni? Kad gāja runa par sadalīšanu skolēnus grupās pa valodas spējām, no vecākiem un skolotājiem izskanēja bažas. Svarīga ir skolēna pašapziņa, draudzības, prieks mācīties. Kā lai apvieno vēlmi skolēnos attīstīt valodu un arī mīlestību pret Latviju un latviešiem.

Kā zināms, vārdu krājums ir cieši saistīts ar cilvēka mājas un sabiedrisko dzīvi. Neskatoties uz to, ka latviešu skolas pievērsās vārdu krājumam, skolēnu vārdu krājums arvien samazinājās. Grūtākais bija atrast piemērotu lasāmvielu. Ja valodas līmenis bija piemērots, tad saturs bija bērnišķīgs. Ja saturs atbilda skolēna vecumam, valodas līmenis bija grūts. ALA centās līdzēt, izdodot grāmatas, piem. Lidijas Ziemeles Valodas mācība un Maijas Laiviņas Vēstures grāmatas pamatskolai. Latviešu valodas aģentūras (LVA), kas ir Latvijas Izglītības un zinātnes ministrijas pārraudzībā, mērķis ir veicināt latviešu valodas nostiprināšanu un attīstību. LVA ir sniegusi palīdzību, bet arvien pietrūkst mūsdienīgu un diasporas vajadzībām atbilstošu literatūras un vēstures materiālu.

LVA novēroja, ka latviešu valoda diasporā aizvien vairāk zaudē savas dzimtās valodas pozīcijas. Bet, saukt to par svešvalodu ir grūti.  Lielākai daļai GVV skolēnu latviešu valoda ir pirmā valoda ko dzirdēja. Viņiem tika dziedātas latviešu šūpuļdziesmas, lasītas latviešu pasakas un kāds ir runājis ar viņiem latviski, vai nu pamata, vidējā vai augstākā līmenī. Kad pienāca skolas gadi, tad 90% laika tika pavadīts vidē, kur runāja angliski. Jaunās zināšanas, ko ieguva bija saistītas ar angļu valodu. Tā latviešu valoda kļuva sekundāra. ALA Izglītības nozares vadītāja, Andra Zommere, izmanto apzīmējumu, mantotā valoda. Latviešu valodu nevaram saukt par dzimto valodu, jo dzīvojam angļu valodas vidē. Reizē, nevaram to par svešvalodu saukt, jo no bērnības to dzirdam un runājam. Kā latviešu skolām strādāt? Kādus materiālus izmantot? Kādas mācību metodes? Galvenais, jāveicina mūsu skolēnos valodas izaugsmi.

Liels solis uz priekšu tika sperts kad izveidoja latviešu valodas līmeņu pārbaudījumus. ALA Izglītības nozare sadarbojās ar PBLA Izglītības padomes locekli, Daci Mažeiku. Par ASV latviešu skolu vajadzībām piemērotāko tika atzīts pastāvošais Eiropas valodas portfelis (EVP). EVP ir standartizēta valodas apguves līmeņa vērtēšanas sistēma Eiropas Savienības valstīs, kas nosaka personas dažādu valodu prasmi, iedalot to sešos līmeņos – Pamata valodas prasmes līmenis (A1, A2), Vidējais līmenis, kur skolēns patstāvīgi spēj lietot valodu (B1, B2), Augstākais līmenis, kur skolēns brīvi pārvalda valodu (C1, C2). Lietojot EVP Eiropas institūcijas un uzņēmēji var noteikt un izvērtēt potenciāla studenta vai darba ņēmēja valodas līmeni. Izmantojot šādus valodas pārbaudījumus ASV latviešu skolās, skolotāji var gūt vajadzīgo informāciju skolēnu mācīšanai un izaugsmes vērtēšanai. Arī paši skolēni spēj apzināties valodas prasmju līmeņus un turpināt sekot to izaugsmei un attīstībai. Valodas pārbaudījums ir lodziņš uz to, kāds ir skolēna valodas līmenis runāšanas, klausīšanās, rakstīšanas un lasīšanas prasmēs. Ja skolotājs zina, kāds ir skolēna līmenis katrā prasmē, tad var labāk piemērot mācību vielu skolniekam. Vairāk par EVP var atrast Latviešu valodas aģentūras mājas lapā Eiropas valodu portfelis sadaļā.

GVV skolēni raksta Valodas līmeņu pārbaudījumus kopš 2014. gada vasaras. Šis ir viens no soļiem virzībā uz katra atsevišķa skolēna prasmju novērtējumu, personiskāku mācību pieeju un individuālāku mācību materiālu attīstību. Katru gadu audzēkņi veic valodas pārbaudījumu vasaras sākumā (formatīvi) un beigās (summatīvi). Pa šiem gadiem novērots, ka skolēnu valodas izaugsme vasarā, sešās nedēļās, pārsniedz ziemas mēnešu izaugsmi. To var izskaidrot ar to, ka GVV laikā skolēni pavada dienas latviešu valodas vidē, pievēršas mācībām latviešu valodā un izmanto valodu runājot gan ar pieaugušajiem, gan ar vienaudžiem. Izņēmumi ir tie jaunieši, kas apmeklē latviešu vidusskolu mājas pilsētās, kam valodas izaugsme parādās arī pēc ziemas mēnešiem. Mums, latviešu sabiedrībai, ir jāpiestrādā atbalstīt ģimenes, kas cenšas uzturēt latviešu valodas līmeni. Valoda ir dzīves veids, ne tikai mājas darbs. Lai valoda izaugtu, attīstītos, tā jālieto mājās un sabiedrībā. Ir jālasa, jārunā, jāraksta un valoda regulāri jāklausās.

Šovasar pirmo reizi GVV mācīja latviešu valodu sadalot skolēnus pa valodas līmeņu grupām. Vecuma grupas, klases, netika dalītas, kā arī citos priekšmetos skolēni netika sadalīti pa valodas līmeņiem. Jauno pieeju izmantoja tikai Valodas mācībai. Kopā sanāca 12 atsevišķas valodas grupas, kuras mācīja 8 skolotājas. Atsauksmes par šo sadalījumu bija pozitīvas, gan no skolotājiem, gan no skolniekiem. Skolotāja Laura Mestere (no Latvijas) izstrādāja pagaidu programmu šīm klasēm. Pamatā valodas līmenis noteica pārrunājamos tematus, bet klase (I, II, III vai IV) noteic mācāmo gramatiku. Tie audzēkņi kuri mācījās A1 vai A2 līmeņu grupās izmantoja LVA izdotās A1LAIPA un A2LAIPA grāmatas. Citos līmeņos izmantoja agrāk lietotus materiālus vai skolotāju radītus materiālus. LAIPA grāmatas izmanto svešvalodas mācību metodiku. Materiāli neatbilst pilnībā GVV skolēniem, kam latviešu valoda ir otrā valoda vai mantotā valoda. Visbiežāk pietrūka gramatikas vingrinājumi. Dažkārt skolotāji centās integrēt valodas stundu uzdevumus ar citu priekšmetu uzdevumiem (piemēram: publiskas runas sagatavošanas II klases literatūras un valodas grupām, aprakstu veidošanas izmantojot mākslas vēstures vielu, III klases vēstures pētniecības projekts iesaistot rakstu darbu un stāstījumu).

I klasē 20 skolēni mācījās izmantojot integrētu valodas mācības pieeju, valodu un literatūru. Skolēnus sadalīja divās grupās A1 un A2, un vasarai beidzoties 10 skolēni pārliecinoši sasniedza A2 līmeni un 9 sasniedza B1 līmeni. II klasē 43 skolēni mācījās 4 valodas grupās, kā arī III klasē 41 skolēns mācījās 4 valodas grupās. Analizējot Valodas līmeņu pārbaudījumu rezultātus, var secināt, ka skolēnim kas mācījās A līmeņa valodas grupās notika manāma valodas izaugsme. Vidējā līmeņa grupām, B1 un B2, izaugsme ir grūtāka. Tur rezultātus vērtīgi analizēt pa prasmēm, lai saprastu kā skolotāji var efektīvak strādāt par labu skolēnu valodas izaugsmei. IV klases skolēni mācījās 2 valodas grupās. IV klases skolēni kārtoja Latvijas Valsts valodas prasmes pārbaudījumus.  Valsts izglītības satura centra (VISC) Valsts valodas prasmes pārbaudes nodaļas vadītāja Anta Lazareva un vecākā referente Baiba Mūrniece Buļeva ieradās GVV piektajā skolas nedēļā. Speciālistu ceļu un uzturu sedza Sabiedrības integrācijas fonda piešķīrums, ko jau otro gadu saņem ALA Izglītības nozare, sadarbībā ar GVV. Visi 15 IV klases skolēni ieguva Latvijas Valsts valodas prasmes apliecību atbilstoši savam līmenim. Pārbaudījumi apstiprināja, ka skolēnu latviešu valodas prasme ir pietiekama veiksmīgai saziņai valodas prasmes pamata un vidējā līmenī. Šovasar divas skolnieces saņēma arī augstākā, C līmeņa apliecības, norādot uz to, ka abas ir bilingvālas, ka vienlīdzīgi labi pārvalda latviešu un angļu valodas. Šādu valodas līmeni spēj sasniegt tad, kad ģimene mājās konsekventi runā latviski, pievēršoties arī klausīšanās, lasīšanas un rakstīšanas prasmēm.

Nobeigšu šo pārskatu ar ALA izglītības nozares vadītājas Andras Zommeres secinājumiem, kurus viņa rakstīja “Izglītības nozares 2014./2015. gada projekts” aprakstā.

“Mācoties latviešu valodu tikai sestdienas un svētdienas skolas, laika gaitā ir pierādījies, ka nepieciešama no Latvijas skolās izmantotās vai ASV skolās trimdas sākuma gados izveidotās atšķirīga metodika. Jāpiegriež vērība arī piemērotu materiālu izvēlei, kuri situācijas sarežģītības dēļ̧ atšķirtos no līdz šim lietotajiem vai Latvijā izdotajiem līdzekļiem dzimtās valodas apguvei. Pieredze liecina, ka ASV latviešu skolās jāizmanto metodika un materiāli, kas drīzāk atbilst latviešu valodas kā otrās valodas vai mantotās valodas apguvei. Izmantojot otrās/mantotās valodas metodiku un pārbaudījumus, ir iespējams panākt tikpat labus vai pat labākus rezultātus valodas apguvē. Liela nozīme ir arī valodas un satura integrētajai apguvei, kas veicina straujāku valodas attīstību. Vēl jāuzsver vecāku lomas svarīgums bērna valodas pilnvērtīgā kopšanā. Latviešu skolās izmantotajai metodikai un materiāliem ir nenoliedzami liela nozīme, tomēr galvenā loma bērnu valodas apguves motivēšanā un ilgstošā nodrošināšanā ir ģimenei un vecākiem. Vecākiem noteikti jārod skolēniem iespējas izmantot un vingrināt visas valodas prasmes diendienā, lai pilnveidotu valodas izaugsmi. Skolām, savukārt, efektīvi mācot latviešu valodu, jāsekmē, jāatbalsta un jāmotivē vecāku vēlme ar bērniem sazināties latviski.” (A. Zommere)

Anita Briede-Bilsena, Garezera vasaras vidusskolas (GVV) skolotāju pārzine. Vairāk nekā 30 vasaras mācījusi GVV, gan latviešu valodu, tautas dejas, folkloru, Latvijas senvēsturi. Piedalījusies GVV programmu veidošanas projektos.

Another Successful Latvian Heritage Camp In the Catskills

Overview

2017 was the 61st year of operation for the iconic Latvian Lutheran Church camp managed by the New York and vicinity Latvian Lutheran Church. Started in 1956, the summer camp was a complement to the Sunday schools that sprang up in the Latvian communities for children of recently immigrated Displaced Persons (DPs). Around 80,000 Latvians had fled from the return of communism and immigrated to America from 1948 to 1951. The summer camp offered their children the opportunity to come together, remember their homeland, make friends, and learn Latvian language, culture, traditions, songs, and dances.

As the years rolled into the 1960s and beyond, more and more Latvians intermarried and/or graduated from college and moved to places farther and farther away from Latvian communities. None of this was surprising or unexpected in the vast landscape of America. But it presented a challenge to those trying to keep an avenue open for future generations of Latvian-Americans. They wanted to give the future generations the opportunity to learn and understand their family’s heritage and use the camp as a stepping stone to more things Latvian. The erosion of the Latvian language, a pillar of heritage, is sad, but the declining numbers of those involved in Latvian activities, generation by generation, seriously erodes what could be in the future.

To address these issues, in 1983, the New York church added two weeks to the summer camp, opened the camp gate, and started “Valodas (language) periods”. These two weeks are for youth from six to fifteen who don’t speak Latvian (although some campers do speak Latvian) and want to learn Latvian culture, traditions, song, language, and folk dance and as in any summer camp, swim, play sports and games, and make new friends.

The community focus more on heritage

Believing that they can do more, the camp committee, chaired by Anita Batarags, changed the essence and mission of the camp program last year. Their focus is on instilling even more of a Latvian heritage element in the two-week camp so the campers and counselors have a greater understanding and a stronger link to Latvian culture and country. This change is reflected in the camp title which changed from “Valodas” periods to “Heritage” periods.

To help this important effort grow, the camp committee has applied for grant assistance to Latvian government agencies the last two years. Last year, they obtained funding specifically for supporting the Latvian diaspora.  The “Heritage” campers as well as the 2nd period Latvian-speaking campers were introduced to the “folkloras” repertoire of singing and dancing by folk group Imanta-Dimanta. This year, the camp committee applied for funding from Ārlietu Ministrija, (Latvian Government Foreign Affairs Department), which as part of their foreign affairs program, has focused on maintaining contact with and supporting the extensive Latvian diaspora.

The financial assistance the camp received paid for the travel expenses of two young women from the folk scene in Latvia: Laima Dimanta and Rasa Roze. They come from musically-talented families and both know, sing, and teach from their vast repertoire of Latvian folk songs. Both play multiple instruments such as the kokle and violin. Rasa also plays dūdas (bagpipes) and an instrument made from a metal rod where one blows in air and it vibrates in-tune. Through their music and interaction with the campers, Laima and Rasa were valuable members of the camp staff in furthering the cultural goals of the Heritage camp.

The Heritage camp starts early with “Īkšķīši”

To put the Heritage camp efforts in better focus, let’s start with the youngest campers, the Īkšķīši– Little Thumbs. This camp program started in 1989. For those who want to give their younger children– six years and younger– a camp experience, the first week has a week-long session for Īkšķīši. Led by Laila Gansert, each young camper must be accompanied by an adult, mother, father, grandparent (age and safety reasons). With the Īkšķīši group, the child and adult go through a parallel set of activities as the older campers. But the activities are tailored to their age, and there is more free time to explore the forest, play with polliwogs, and teeter-totter on the playground. This year, sixteen young ones with parents in tow came to experience camp life and participate in Latvian song, dance, hiking, games, and language and religion classes tailored to the young ones by Pastor Laris Saliņš.

Moving on to the main camp and campers

This year, camp director Elissa Millers – a teacher in her other life – celebrated her tenth anniversary as camp director. The camp staff includes pastor Laris Saliņš, office manager Gunta Ģiga, director of camp activities Austra Zubkovs, and language and music teacher Irēne Jasuta.

The eighty-eight campers came from New York, New Jersey, Massachusetts, New Hampshire, Connecticut, Pennsylvania, Georgia, South Carolina, Maryland, Virginia, Ohio, and Florida. The campers were divided into four groups each of boys and girls. The oldest group had 13 boys and 12 girls. 17 boys and 11 girls made up the second oldest group. The second youngest group consisted of 13 boys and nine girls. Last, but not least, the youngest group had seven boys and seven girls. To focus on learning about Latvian historical and current personalities, the eight groups were asked to choose a cabin name from a list of Latvians, including Vaira Vīķe-Freiberga (a wise choice by the older girls), Kristaps Porziņģis (strangely, but maybe not, chosen by a girls group), Krišjānis Valdemārs, Rainis, Jeļena Ostapenko, Andrejs Pumpurs, Aspazija, and Jānis Čakste. Along with that came a history lesson about this group of Latvian leaders, athletes, writers, and poets.

In their daily activities, the campers are well-supervised by twenty-two counselors. Senior counselors are usually high school seniors or college students. In addition, eight teachers (a few of them overlap as counselors), interact with the campers in art, culture, language, song, and dance. Three nurses split time at camp. There were five lifeguards.

To look after the hearty appetites of the campers, invigorated by the mountain fresh air, swimming, and sports activities were run by seven workers, led by Sarma Clouser. They were helped by five kitchen aides, former campers who enjoyed the experience so much they come back to help in the kitchen. They set tables, wash dishes, and join in camp activities such as folk dancing and rotaļas as they gain experience to transition to counseling.

Finding this slice of Latvian heritage in the Catskill Mountains 

As you drive up Interstate 87 from New York and New Jersey, the Catskill mountains start popping up about eighty miles north of the city. If you go too far, another hundred miles through the more intimidating Adirondack Mountains, you end up on the US-Canadian border and might need a passport to get home.

The Catskills, compared to the Rocky Mountains or even the Adirondacks Mountains, are kind of like an īkšķītis looking up at an older camper. Nevertheless, the Catskills are more than bumps on the horizon and sneak up on you as you leave the turnpike and the rolling countryside behind. Once you start up the winding roads – surprise – the hills quickly turn into mountains! Closer to camp, you start up the road at what feels like a 45-degree angle past Rota and the Latvian cemetery and think that you are on your way to the mountaintop. But, not more than a minute later, you come to a plateau and see the first sign of the church property. The church property covers 80 acres and, along with Rota and surrounding properties, was once part of an estate owned by New Yorkers. There are a few reminders of that past.

We pass by Atpūtas Nams, Rest Home. The three-story family home with a small pond nearby, where Īkšķīši can be found looking for frogs and bugs, stands by the gravel road that leads to ēdamzāle, the dining hall. Atpūtas Nams has been divided into twenty sleeping rooms, with a kitchen, basement play room, and common area, that are used by the Īkšķīši and other groups throughout the summer.

Driving past Atpūtas Nams, we turn in at the main gate on the narrow-paved road that leads to the lake. But, we don’t go that far and park near the other two houses that the Īkšķīši use. Dārza Māja, Garden House, was once the home for servants. Across the road is a long, narrow rectangular, low-slung building that once was a horse barn but you wouldn’t know it unless someone told you. Now called Viesu Māja, Guest House, it was remodeled long ago and has a kitchen, living area, washrooms and showers, and private sleeping rooms on each side of the long hallway.

This is our favorite place to stay – as it is for many Īkšķīši parents. Here, they can sit on the porch and watch their children play on the nearby playground, swing and teeter-totter.

Today, the second week of camp there are no Īkšķīši and it is quiet here, away from freeway traffic, the hubbub of city streets and the lure of candy stores. It also is quiet because the campers are busy with their activities.

On to the main camp 

With a well-manicured field on the side, we start down a tree-lined path toward the ēdamzāle. The shaded path is reminiscent of a country lane in England that leads to a manor house. Camp activity picks up here. Beyond the row of trees, a group of campers are on the soccer field playing dodge ball. Ah…it must be sports time! Group activities are sprinkled with activities for all campers, some on the soccer field that help the group of 88 bond and make new friends – regardless of age. It is heartening to hear returning campers, a 14-year-old heartily greet a nine year-old.

We pass a tennis court and basketball court. Two young campers are playing their counselor in a two-on-one pick-up game. The young campers play like they have been to basketball camp. Their counselor…not so much. A group of older boy and girl campers are playing what looks to be a serious game of volleyball, until one player dives for a spiked ball and lands in the mud. There was a bit of rain this year. The laughter breaks out and rolls across the field as the player picks gobs of mud off her face.

Next, we come to the ēdamzāle. It sits as a counter-balance, albeit a much smaller one, to the mountain rising high at the far end of the field from where we came. While not as impressive as a manor house, the brightly-painted white ēdamzāle building, nevertheless, is a stately presence in a sea of green, trees, mountains, shrubbery and grassy field, and seems to hint at a personality that is much more than an offer of a few meals a day.

The front porch of the ēdamzāle covers the front of the building and wraps around one side. It offers a postcard view of the grassy field and mountain in the distance, framed by two flag poles and flags waving in the breeze. I take another picture.

From the ēdamzāle, we head toward the nine roomy cabins. No cars are admitted in this camp area. Here we might hear happy voices of campers after lunch. Amid the cabins we pass is the activity hall from which comes the sound of folk dance music. The older group of boys and girls are gathering inside to learn Latvian folk dances.

Camp of rotations and activity

Camp leaders have scheduled 14 days of activity but it does include free time to make friends and rest time to recharge the batteries. The camp day, without rain (there are contingency plans for rainy days) starts with waking up, stretching or a jog, raising the flags and breakfast. Then it’s off to make your bed and prepare for the day’s activities. Mornings are for rotation. Each day, every group cycles through four sessions lasting around forty minutes each. These sessions are language, culture and music with Laima and Rasa, art, and folk dancing.

A group of young girl campers and counselors rush out of their cabin on their way to the next rotation activity. Today, they are off to Ezermāja (Lake House) for their art period. Leaving their cabin and the activity hall behind, they follow a tree-lined path to the lake and Ezermāja that overlooks the small man-made lake.

At Ezermāja, they might finish painting the rock they started yesterday, under the watchful eye of their art teachers, or work on their Latvian story quilt. Story Quilt is a Latvians Aboard Museum and Research Centre initiated project to celebrate the 100th birthday of Latvia (1918 to 2018).

As shown in the picture of quilts, each camper created their own quilt. The campers were asked to think about what Latvia means to them, what images and thoughts come to mind, and what their connection is to Latvia. Some referenced family trees, trips to Latvia, love for architecture in Latvia, love for Latvia in general, and their mixed background with Latvia and different countries, and used flag designs (America and Latvia, Brazil and Latvia, Italy and Latvia). Others did their favorite Latvian symbols such as the Saule and Auseklis.

Not only the quilt but the name of the quilter, his/her tie to Latvia (parents/grandparents) and a description of why the camper chose the design will be included in the one large quilt that will travel around Latvia in 2018 to commemorate the one-hundred-year anniversary. (This project is under the auspices of the Latvian Centenary Project and is supported by the State Cultural Capital Foundation and the US Embassy in Riga).

Maija Hinkle, the President of the Board of the Latvians Abroad Museum and Research Center/Latvieši Pasaulē Muzejs un Pētniecības Centrs, congratulated the campers for their wonderful quilts and caring words and thanked Elissa Millers and the two art instructors: Venta Cantwell and Larisa Kirgan for a job well done.

Leading away from the Ezermāja, lake, cabins, and sports fields, paths start into the forest that surrounds the camp. One path winds around the lake to the campfire site. Here, on the middle Saturday, is the much planned for and highly awaited skit night. Once everyone, campers and visitors, are settled in around a blazing campfire, the evening of camper skits and laughter follows. Intermingled with skits are Latvian folk songs that fill the forest with a hundred voices.

Nearby is a different path that winds up the hillside to an outdoor church. This church of nature has a seating area carved out of the hillside, a natural stone altar, and a quiet beauty of trees and shrubs that quietly stand watch over the worshipers. Services are held there on Sundays and Wednesday evenings. Pastor Laris Saliņš leads the procession of campers– past the cabins and lake – up the hill to the outdoor church. A candlelight service follows. On the days when there is no church service, Pastor Saliņš meets with the campers before dinner.

The camp staff has worked hard to create evening activities for the campers. Iepazīšanās vakars (introductory evening) brings together all campers from seven to 15 and emphasizes team-building games. There are two evenings of balles, dances, where campers build on the rotaļas and folk dances they learn during the two-weeks and try out new steps to more current music. With the recent song festival in Baltimore, the camp put on a song festival evening of their own. Lija Lūsis showed pictures and videos from the song festival. That was followed by songs, in a concert mode, that each group had worked on earlier that week with Laima and Rasa. The best group would perform in the final camp concert.

The camping day includes three meals plus a snack; a rest period; swim time; and sports such as dodgeball, ultimate frisbee, soccer, volleyball or kickball. Dinner is followed by an evening activity. The youngest campers, six to eight years old, are off to bed by 9PM.

The final Saturday morning is both a highlight and a lowlight for the campers and counselors. The highlight is the well put together folk song and dance concert by the campers and counselors. Their audience runs around one-hundred strong, including parents and the group of seniors, “Senči,” who have had their own week-long cultural camp in the Atpūtas Nams.

The campers, led by Irēne Jasuta, have worked hard on songs and singing the second week of camp, and that shows as they shake the activity hall with a potpourri of Latvian songs. Next the campers show off their folk dancing skills. Each group, choreographed by counselors Natalie Autenzio and Emily Rose Cumings, proudly takes center stage and wow the audience and look good enough to take the dance floor at the recent song festival in Baltimore. And everyone sings, Dažu skaistu, ziedu Gaujā kaisīju, A few beautiful flowers I spread across the river Gauja – a traditional Latvian folk song.

The emotional lowlight of the day of parting comes at the flag lowering ceremony when it becomes clear that the two weeks are over. No one wants to leave. But many new friends have been made. A little bit of Latvian spirit and heritage has been sprinkled about. And those young enough, vow to come back next year!

What did we learn about the Heritage Camp?

The two-week Heritage periods introduces, strengthens, and expands knowledge of Latvian culture, customs, folk dance, language, and song for those young people who don’t have the opportunity to participate in Latvian activities in their daily lives, at home or come from places where there is little or no Latvian activity. This camp is that catalyst that brings Latvian-American children together where they can learn about Latvian culture, heritage, history and traditions of their Senči (ancestors) – be it parent, grandparent or great-grandparent, and make friends among those who share their heritage– for life.

If you have a young one or know of someone who would be interested in the Latvian heritage camp please contact Elissa Millers, camp director, Anita Batarags, camp committee chairperson or Laila Gansert on the Īkšķīši email or via the New York Draudze website.

We welcome suggestions on how to expand the program– including if parents or grandparents would be interested in participating by adding something of their heritage story.

As fitting, the final ceremony on Saturday ended with the song the displaced Latvian people, our Senči, who fled the return of Communism to Latvia in 1944, sang in Germany and still sing in America– Pūt Vējiņi, dzen laiviņu, aizdzen mani Kurzemē. Blew ye winds, push my boat to Kurzeme.

How Baltimore Became a ‘Little Latvia’ for the Weekend

Latvians Online asked a few Baltimore Latvian Song Festival goers to share their thoughts on the festival. Canadian Latvians regularly attend US-Latvian song festivals. Here is one active younger-generation Canadian-Latvian’s take on the week of festivities in Baltimore.

To someone who has never been, you can’t really describe the feeling of being at a Song Festival: the feeling of being amongst thousands of other Latvians, all wanting to celebrate our beautiful culture together. It doesn’t matter if they were born here, or in Latvia; if they’ve married into the community or were born into it; if they’ve lost the language or still hold onto it. It doesn’t matter if you’ve known them for years or if you’re just meeting them for the first time. What matters in that one magical weekend is that you are all together; that we as Latvians can take over a city and call it our own.

As cheesy and trite as this may sound, that doesn’t make it any less true. Even for those coming from cities with active Latvian communities, like me, hearing Latvian all around you on the streets lifts your spirits like nothing else can. There is no greater sense of pride than walking down the streets of Baltimore (or any Festival city) in your folk costume and answering locals who ask “what’s the big event that’s happening this weekend?”. The sense of community that is felt at a Festival cannot be replicated or replaced by anything. Though the weekend may pass by in a blur you always wish there was just one more day, to go to another show, to visit the market again, or to grab lunch with friends from out of town that you haven’t seen in a long time.

I have friends who, for various reasons, come to Festivals not as participants but merely as attendees. While I am always jealous that they get to sleep in and can attend any show or concert they would like, I somehow cannot imagine being at a Festival and not participating in some way. I have been folk dancing my whole life and because of that Festivals have always included at least one day (if not three or four!) of early morning rehearsals and long days spent dancing on tired feet. One day I might decide to retire my dancing shoes, but for now I live for the rush of being onstage with hundreds of other dancers; with beaming, cheering crowds cramming every possible seat.

My favourite moment at any Festival comes just before the end of the Folk Dance Show. With all of the dancers on stage, everyone, performers and dancers, join hands and sing “Daugav’ abas malas”, an anthem of sorts for Latvians, especially in the diaspora. Since I was a child, I have not been able to get through this moment without tearing up and in some cases, full-out weeping. After this deeply emotional moment, upbeat dance music is put on and the dancers onstage take their time polka-ing off in pairs, lines, groups, or however else they’d like. This brief but wonderful moment is a chance to celebrate the culmination of all our hard work together and to relax and look forward to enjoying the remainder of the Festival.

As much fun as dancing in the New Choreography Competition and the Folk Dance Show was, I also enjoyed being able to spend my last day in Baltimore simply as a spectator. The final day of the Festival was a beatiful one – the Joint Choir Festival was magnificent, with wonderful acoustics at Meyerhoff Symphony Hall, a talented accompanying orchestra, and a great selection of choral favourites and unknowns, including a celebration of East Coast composers. And the final Festival Ball was a great culmination to such a joyful, vibrant weekend. The room was packed full of festival goers of all ages, dancing to Toronto’s own Penzionāri. I even spotted Ilga Reizniece of Iļģi dancing too. During a break in between sets, Dace Melbārde, Latvia’s Minister for Culture (and a Festival participant as well!) gave Certificates of Recognition (atzinības raksti) to the Festival Organizers. These were extremely well deserved and showed the new, stronger bonds being forged between Latvians abroad and those in Latvia. Working together and supporting one another can only strengthen us as a people and a culture.

It’s been said before, but I must repeat how amazing it is that the Festival came together like it did, considering the fact that the organizers are all from different East Coast cities and that the Latvian community in Baltimore is so minimal. Never once did it feel like they did not know the city or that they hadn’t prepared everything and planned it all to the T. My hats off to all of the Organizing Committee and volunteers. As a first-time member of a Festival Organizing Committee (for the 2019 Festival in Toronto) I am beginning to see just how much blood, sweat, and tears goes into planning an event of this scale, something I think many Festival goers, through no fault of their own, simply do not realize and take for granted. It takes a lot of work to make sure things run as smoothly as they did and to ensure that all Festival participants and attendees are able to enjoy everything to the fullest.

Given how wonderful my experience in Baltimore was it’s such a shame that Festivals don’t happen more often. But, while the next East Coast Festival might be far away, and going to the Festival in Latvia next summer might not be possible for everyone, there is another North American Festival just around the corner. Yes, as a member of the Organizing Committee for the 2019 Festival of Song and Dance in Toronto, this is my shameless plug for everyone to join us there. It’s a chance to once again experience the friendship, community, and cultural beauty of the Latvian community here in North America and around the world.