Few historical records can be found about Latvians in Washington State before 1945. Osvalds Akmentiņš in his Amerikas latvieši, 1888-1948 mentions a Latvian socialist meeting organized by Jānis Kļava in Seattle in 1909, but no records have been located of ethnic Latvian organizations like those which existed elsewhere in the United States at that time. 

In 1930, the U.S. census reported 276 Latvia-born persons in Washington State (168 men and 108 women), most of whom (217) lived in cities. The number in the state grew slightly to 287 in 1940 (60 percent of them men), with an additional 160 American-born persons of “foreign or mixed stock” to yield a total of 447 Latvians in the state. In 1940, the only city with a significant population was Seattle, with 169 foreign-born Latvians (with no number available for American-born Latvians). These census numbers agree with those of Vilberts Krasnais, who in his Latviešu kolōnijas estimated in 1938 that there were more than 200 Latvians in Seattle, but noted that they had not organized into any societies or congregations.

An interesting event in the history of Seattle Latvians was the 1932 planting of the International Grove on the University of Washington campus. Among the thirty invited foreign representatives was the newly appointed honorary consul of Latvia, Hans Cron, who planted an oak tree at the site where the Allen Library stands today. The Latvian Consulate was located in the fashionable Henry Building in downtown Seattle. 

The new wave

A new wave of immigration began in the late 1940s, when World War II refugees (Displaced Persons) began to arrive on the West Coast, many of them settling in West Seattle, where they rented rooms for community events in the Veterans of Foreign Wars Hall or the YMCA. Their European university degrees in medicine, veterinary science and engineering were usually not recognized by employers in Washington, and so these Latvians found work on dairy farms, in the timber industry, in construction, loading freight or housecleaning. Long-time community member Žanis Elferts, for example, had studied chemistry in Europe. His first job in Washington was milking cows on a dairy farm, after which he became a janitor, then finally a machinist at the expanding Boeing airplane company. Many Latvians like him worked hard to move up the economic ladder. Parents and children strove to get higher education. Latvian graduates from the University of Washington often entered careers as engineers, pharmacists and doctors. Today, generations later, jobs related to building construction continue to be popular in the community. Many other Seattle Latvians have careers in information technology. 

Latvians also established businesses of their own. In construction, for example, Arvid Grant Associates (based in Olympia) has built numerous bridges in Washington State, while Kārlis Rīdzenieks constructed the Jefferson Building and many family homes in Seattle, among them about 15 that are today owned by Latvians. A Seattle icon, Upenieks Tires, was established by the two Upenieks brothers who invested in a train car full of auto tires soon after they arrived in Seattle; their company advertised regularly on radio and had a loyal clientele among the academic crowd. Many Seattle grocery stores today sell “cage-free” eggs produced by Stiebrs Farms. Opus 204 is a trendy, Latvian-owned fashion and décor store. Rauda Scale Models constructed three-dimensional maps on display at the George Bush Presidential Library and a recently constructed Grand Canyon visitors center. One can find a wide range of professional services within the Latvian community: doctors, lawyers, caterers, real estate agents and even a beautician advertise in the community. Latvian ethnic arts and crafts were formerly on sale at the community store of Aija Pakulis, and many items from Latvia are today available through CJ’s & Company. 

Latvians have also helped shape the Seattle-area landscape. Architect Kārlis Rekevics was a leader in the 1975 rehabilitation of the Pike Place Market in downtown Seattle, and sculptor Valdis Zariņš has created art for numerous public spaces throughout the region. Other local celebrities are journalist Ērik Lācītis, mountain climber Ed Viesturs and chessmaster Elmārs Zemgals.  Scholars whose work is well known in the region include Juris Vāgners, an aeronautics professor at the University of Washington who designed and named the first robotic aircraft to cross the Atlantic Ocean, “Aerosonde Laima”; professor of architecture Astra Zariņa; anthropologist Astrīda Onat, and the founder of the School of Business and Accounting at Pacific Lutheran University, Gundar King.

Population changes

Although it is easy to identify the impact of Latvians on Seattle and Washington State, establishing their population statistics is difficult. Because the Latvian numbers are relatively small, they’re often buried or omitted in census publications. But even when these “official” numbers are available, they do not register the fact that the active Seattle Latvian community includes more than a few “mixed” marriages, because “non-Latvian” spouses are not counted in the census and their children might not always be listed, either. 

The big picture shows decreasing numbers of “foreign born” persons from Latvia, from 1,369 in the 1960 census, to 1,189 in 1970, to 1,176 in 1980. The 1980 census also confirms a detail that is common knowledge, that nearly all (1,109 out of 1,176) of that year’s foreign born Latvians arrived before the year 1959. In 1990, the number of Latvian born persons in Washington fell to 778. If American-born children are also counted into the total number of Latvians in the state, however, then the numbers gradually increase: 1,932 in 1960; 1,864 in 1970; 2,560 in 1980, and 2,926 in 1990. 

The census indicates that at least 500 persons immigrated to Washington State after Latvia became independent in 1991, because the number of Latvian-born persons rose to 1,206 in the year 2000.  In that year, the total number of persons with Latvian ancestry also grew to 3,069. Half of these Latvians (1,523) lived in King County, which surrounds the city of Seattle. In this metropolitan region, about 85 percent of the Latvians were aged between 18 and 65, and 38 percent reported speaking a “language other than English” at home—probably Latvian. About 42 percent had a bachelor’s degree or higher; 74 percent lived in homes owned by their family, and their median household income in 1999 was USD 57,356. 

An alternate way of counting Latvians in Washington State is the telephone book published biannually by Charlene Jaundalderis. In 2006, it lists about 700 addresses. Other numbers emerge from the membership data of various organizations, indicating that about 400-450 persons today are regular participants in community activities. In the October 2006 Saeima (Latvian national parliament) elections, the Seattle polling site had a turnout of 109 Latvian citizens (and voter No. 100 was awarded a bottle of champagne, with the requirement that it not be consumed before she cast her vote!).

Organizations and their properties

The arrival of many Latvians in Washington State was assisted by a Lutheran organization in Tacoma.  It is no surprise, then, that the Tacoma Latvian Lutheran congregation was the first Latvian organization in the state, founded in 1949 by the Rev. Edmunds Mačs. In recent years the Tacoma Latvians have been renting space for their services in the First Lutheran Church, 524 S. “I” St. Today, the congregation is served by Gija Brokāne-Galiņa. 

In 1950, a second congregation was established in Seattle by the Rev. Alberts Galiņš, whose sermons are said to have brought tears to the eyes of women in the congregation. Galiņš was succeeded by the Rev. Kārlis Kundziņš, who was later elected archbishop of the worldwide Latvian Ev.-Lutheran Church from 1962-1966. He was followed by the Rev. Roberts Āboliņš, who served the congregation from 1963 until his death in 2002. Today the organization is ministered to by the Rev. Daira Cilne and has about 340 members. In the 1950s, the congregation first remodeled a building in the Wallingford district of Seattle to serve as a church and community center. Oldtimers remember the beautiful stained glass windows they installed in their first church. An oak tree still stands at the site where it was planted a half century ago by the Latvian legate to the United States, Arnolds Spekke. Ownership of this property was claimed by the city in the mid-1970s, and in exchange the community received a parcel of land at 11710 3rd Ave. N.E. Here, volunteers built a new church and assembly hall, with a library and classrooms on the ground floor that are used weekly by the Seattle Latvian School. Outdoors in back is a children’s playground. The construction work was documented in a film that was recently shown in the Latvian Center. 

At a 90-minute drive from Seattle, the West Coast Latvian Education Center near the city of Shelton has a territory of about 80 acres surrounding a lake inhabited by hundreds of frogs, trout and ducks, with the majestic Olympic Mountains in the background. The property was purchased in 1982, and since that time the Latvian community has constructed a dining hall, dormitory, a log house with a library, classrooms and crafts studios and a glass-walled chapel in the woods. A small community lives year-round in the “Latvian village,” a cluster of private homes on Riga, Talsu and Koku streets adjacent to the center. Events are organized at the education center throughout the year. It comes to life beginning with the Volunteer Work Bee (talka) on Memorial Day Weekend, soon followed by the annual Midsummer (Jāņi) celebration. The summer high school Kursa (established 1973) moved there in 1983, as did the week-long children’s camp, Mežotne (established 1951). In recent years, the Latvian artists’ group “Vienoti mākslai” has held a summer seminar and exhibit at the center. The local Lithuanian community also organizes an annual family camp, Lankas, at the Latvian site. The education center’s founder and first president was Miervaldis Janšēvics, and the current president is Māris Galiņš.

One more organization is worth noting here: The Latvian Credit Union, which in 2005 had 292 members, and deposits of approximately USD 2 million. In addition to regular dividends for members, the credit union gives USD 2,400 annually to support Latvian educational and cultural activities in the Seattle area. 

Cultural life

The history of Latvians in Washington clearly shows the impact of individual community members.  Such a person was Vilis Rūsis, who was one of the first Latvian refugees to arrive in Washington after World War II. He is remembered not only as a person who helped many others settle into life in America, but also as one of the key founders of the organization which continues to thrive at the heart of the Seattle community today, the Latvian Association of the State of Washington (Latviešu biedrība Vašingtonas Štatā, or LBVŠ), founded in 1950 with chapters in Seattle, Spokane, Tacoma and Longview. In 1974, the four chapters were consolidated into a single organization based in Seattle. The LBVŠ serves as an umbrella for several other organizations (the senior citizens association and the folkdance group, for example); it publishes a bilingual, bimonthly newsletter, Informācija, and organizes many concerts, lectures and social events yearlong. The current president is Sarmīte Dāvidsone. 

Some of the annual events hosted by the LBVŠ are the Christmas Market (tirdziņš) in November, Independence Day (November 18), New Year’s Eve and a fundraising rummage sale in April.  In October 2006, the LBVŠ organized a new event, an English-speaking information fair for all local Latvian organizations. Twenty-four groups set up tables with information about their activities.

The Seattle Latvian Choir was established in 1953 by J. Dūmiņš, who led the choir for two years, followed by P. Pētersons. In the choir’s first decade, membership averaged around 35-45 singers, but grew dramatically beginning in 1962 under the leadership pf the charismatic conductor Pēteris Galiņš, reaching a high of 70 singers in the mid-1970s. Today the choir has about 20 singers and is conducted by Maija Riekstiņa, whose compositions and arrangements are a regular part of the group’s concert repertoire. The Tacoma Latvian Choir was established in 1961 and led by Fanija Matīsa for more than four decades of performances. 

Smaller song ensembles have also been a part of the community’s cultural events. The women’s singing group Staburadze began in 1965 when four Latvian girls were invited to perform a song at for a Seattle television broadcast showing Christmas traditions around the world. The group’s membership expanded and changed over time. Staburadze recorded three albums in the 1970s.

Singing groups such as Prieka pēc are organized from time to time to perform, for example, at the annual Midsummer celebration and other community events. 

Folk dancing has been a particularly popular community activity, reaching its height in 1975, when five Seattle groups with a total of 133 dancers performed at the West Coast Latvian Song Festival:  Trejdeksnītis, established in 1962 and numbering 45 dancers; Gredzentiņš, established 1971 and numbering eight; Seattle Women’s Group, established in 1975 and numbering 25; Gauja, with 24 dancers, and the Latvian school group with 21. A key person among the folk dancers was Irēna Beleičika, who in the 1950s began teaching dance traditions she learned in Latvia. Beleičika was also an active participant in local groups such as Northwest Folkdancers, Dance Circle of Seattle, Folklanders, Interfolk and the Northwest Regional Folk Life Festival Society. She ensured the presence of Latvian dances at various events in the lively Seattle folkdance scene. Beleičika founded Trejdeksnītis, which with its 35 dancers is one of the largest Latvian dance groups in the United States today. Besides participating in all song and dance festivals on the West Coast, the group has traveled to festivals in Toronto, Cleveland and Chicago, and performed at three National Dance Festivals in Latvia. In the 1970s, Beleičika also helped establish the Seattle Kokle Ensemble, which traveled to Washington, D.C., in 1976 to perform at the Smithsonian Festival Bicentennial Celebration. 

Seattle has been home to a number of well known Latvian cultural figures. The composer Volfgangs Dārziņš, for example, first immigrated to Spokane and soon moved to Seattle, where he continued teaching and composing. Among the musical gems created in Seattle is the choral arrangement of the Latvian folksong, “Noriet saule vakarā.” The song was dedicated to the Seattle Latvian Choir and was first performed shortly before the composer’s death on Midsummer Day 1962.

The Lutheran congregation’s pastor, Kārlis Kundziņš, published several books of essays and poetry while living in Seattle. Today his chorales are sung in Latvian services around the world. Other local writers include Leo Švarcs, journalist and translator of Estonian prose classics into Latvian, as well as journalist Harijs Mindenbergs and poet Indra Michalovska. Poets Olafs Stumbrs and Valdis Krāslavietis, though their winter homes were in California and Illinois, were popular teachers at the Latvian summer high school, Kursa. Pauls Toutonghi, the half-Latvian author of the 2006 novel Red Weather, is from the Seattle area. 

In the early years of the community, artists Anna Dārziņa and Benita Mindenberga exhibited their works. At the beginning of the 21st century, the group Vienoti mākslai (United for Art) began its life, bringing together painters, sculptors and graphic artists for seminars and exhibits.  Latvian folk crafts specialists are also well known in Washington State, which awarded the 1998 Governor’s Heritage Award for Folk Arts to traditional embroiderer and weaver Skaidrīte Āboliņš.

Seattle Latvians have organized numerous events of regional and national significance, among them the first West Coast Latvian Song Festival in 1962 (followed by two other festivals in 1975 and 1992); the national congress of the American Latvian Youth Association in 1982 and 2001; the American Latvian Association’s national congress in Seatac (a city between Seattle and Tacoma) in 2004; and the Latvian Evangelical Lutheran Church in America’s seminar, Draudžu dienas, in the summer of 2004. 

Educational institutions

Among the first Latvian educational institutions in Seattle was the summer camp, Mežotne, first held in 1951 at Camp Lutherland near Tacoma, organized by Harijs Mindenbergs and Irena Beleičika.  An anecdote told in the community brings back the opening campfire at that event: A speaker is said to have begun with the words, “Mēs esam latvieši. Runāsim latviski, okei?”  (“We are Latvians. Let’s speak Latvian, OK?). The story’s punchline, of course, is the English term “OK” that found its way into the speech to a community leader’s embarrassment. But the anecdote also reveals that the challenge of maintaining the Latvian language among American-born children is not new. The anecdote’s happy sequel is that the speaker’s grandchildren and many others in their generation speak Latvian, thanks to the dedicated efforts of parents, community leaders and teachers. 

The summer high school, Kursa, was established in 1974 with Ilga Grava as its first director. The school’s enrolments have varied between 17 and 63, holding steady at an average of 25 students over the past five summers. About 200 students have graduated from Kursa since its founding.

The Tacoma Latvian School was established in 1950, with 18 students in its first year, 44 in 1958, and 14 in 1976. Over the years it graduated 62 students from eighth grade. The Seattle Latvian Lutheran congregation also established a school in 1950 with 49 students. The number grew to 85 in 1960 and kept steady at 74 in 1976. A 1978 report stated that 116 students had graduated from the eighth grade and 32 had graduated from the 10th grade. A high point in the Seattle school’s history was the performance of the classic play, “Sprīdītis,” during the 1975 West Coast Latvian Song Festival with Vilnis Birnbaums in the title role. Nowadays the Seattle school meets weekly from September to May. It has an enrollment of about 25 students in the primary grades, as well as a playgroup of preschool-aged kids. Some of these children’s parents are ethnic Latvians, others are not; some parents were born in Seattle or elsewhere in the United States, while others immigrated to America during the past decade. The school, currently led by Aina Uskura, has adapted to the 21st century: Students who miss class may keep up with homework assignments by downloading grammar worksheets from the school Web site. 

One senses that in earlier years, Latvian fraternities and sororities played a vital role in the life of community organizations. An active member of the community, for example, remembered that his fraternity’s local leader simply ordered him to join the board of the Latvian Association.  Latvians certainly made for a lively group of students at the University of Washington. In the 1950s and 1960s, they met regularly for lunch in the cafeteria, and spent long evenings singing in the back room at the Blue Moon Tavern (a place remembered by other Seattleites as the hangout of beat author Jack Kerouac and the musical group, Grateful Dead). In the 1990s, Latvian students at the UW established the Association of Latvian University Students (ALUS), which organized Seattle’s first championship in the Latvian card game, zolīte (one of the students’ grandmother turned out to be among the most highly skilled competitors at that event). Today, the organization hosts films, lectures, cultural presentations and other Latvian-related activities on campus. 

The University of Washington’s Department of Scandinavian Studies is home to the Baltic Studies Program. This is the only university in the United States to regularly teach Latvian language. Courses in Baltic history, culture and society complement the language program and allow students to major in Baltic studies or minor in Latvian studies. The university’s Latvian language program expanded dramatically in 2005, when the government of Latvia allotted funds to assist in bringing a Latvian language Lecturer from the University of Latvia to Seattle. The UW’s Library inherited the collection compiled by the Latvian Studies Center in Kalamazoo, Mich., and today has the largest American university collection of Latvian books published since 1945. The UW has thus become a central resource for American libraries that borrow Latvian books through interlibrary loan. 

The university regularly organizes public conferences and lectures on Latvian, Lithuanian and Estonian topics. Latvian speakers who have been hosted by the UW include former President Guntis Ulmanis; government ministers Roberts Zīle and Ainars Latkovskis, and the ambassador of Latvia to the United States. Prime Minister Aigars Kalvītis visited the University in 2005, and noted that “The government of Latvia wishes to express its gratitude to the University of Washington for its contributions to American knowledge about Latvia and Latvian language, culture and history.”

Local connections to Latvia

Seattle Latvians, Lithuanians and Estonians have been active participants in American politics.  Latvian community leaders remember in particular their close, long-term friendship with U.S. Sen. Henry “Scoop” Jackson, first elected to represent Washington State in 1952. “I always vote Republican,” an elderly member of the community once quipped, “but I always voted for Jackson, even if he was a Democrat!” The senator was a supporter of Latvian independence and an outspoken critic of the Soviet occupation of Latvia. For his work at the national level, Jackson was presented the Baltic Freedom Award in 1981.  When Latvia, Lithuania and Estonia began to renew their independence in the 1980s, Seattle Balts ensured that the Baltics were covered in the local media. Public demonstrations during the 1990 Goodwill Games in Seattle, for example, are remembered as events that electrified the three communities. 

After Latvia regained independence in 1991, Latvians helped forge bonds between their current hometowns and their ancestral homeland. Bellevue, a city adjacent to Seattle, established a Sister City relationship with Liepāja in 1992. Scores of government officials, teachers, high school students and tourists have traveled between the two cities in an exchange that continues today. A sister city agreement was also established between Talsi, Latvia, and Shelton, Wash., home of the West Coast Latvian Education Center. 

Charity work is popular in the Seattle Latvian community. In the 1990s, Seattle pediatrician Zaiga Phillips mobilized large donations and shipments of medical equipment and books to Latvia, and built a relationship with the international organization, Healing the Children, providing critical surgery for about 150 children in Latvia. For her work, Phillips was awarded the Recognition Cross of the Fifth Order by the president of Latvia. Miervaldis Janševics enlisted the support of Rotary International to build and equip a modern hospital in Auce, Latvia. A group of Seattle Latvians has donated thousands of books and hundreds of new software programs to rural schools and libraries throughout Latvia. 

Latvian culture is popular among Seattleites who have no ancestral ties to the country. The Nordic Heritage Museum is the largest American museum devoted to Scandinavian and Nordic immigration and contemporary cultures. Its director has said the museum hopes to eventually expand to include Latvia, Lithuania and Estonia. In 1990, the museum hosted an exhibit about the Baltic states and in 1999 it featured a special display of Latvian amber. Work has begun at the museum for a celebration of 50 years of Latvian traditional crafts in Washington State to open in June 2008.  Latvians are popular among other Scandinavian organizations, too. The folkdance group Trejdeksnītis is invited every June to perform at the regional Midsomar celebration. 

Professional musicians in Seattle have also discovered Latvia. The Seattle Chamber Players, for example, organized a four-day seminar on North European music in 2004, then in 2005 teamed up with Seattle Pro Musica choir to perform a work by Pēteris Vasks in a special Baltic music program on the public radio broadcast, “Saint Paul Sunday.”

In Latvian terms, Toronto and the surrounding area is big. Even almost 15 years after the restoration of Latvia’s independence and the downsizing evident in so many communities in the Latvian diaspora, the size and activity of the Toronto community is impressive.

Check out the events calendar in Toronto Ziņas (www.torontozinas.com) and there will hardly be a weekend when a special event isn’t happening. Then there’s the stuff you don’t see.

Centrs is the centre

Life in the Toronto Latvian community revolves around “Centrs,” or the Latvian Canadian Cultural Centre as it is officially called. Centrs is a sprawling complex purchased in 1979 for more than CAD 6 million and is the largest such Latvian facility in the West. It houses one of the largest Latvian libraries outside of Latvia, a children’s library, a playground, a book store, the Toronto Latvian Credit Union (with assets of more than CAD 39 million), classrooms, rooms for use by scouts and guides, a restaurant and bar called Umurkumurs (serving beer from Latvia), a number of Latvian fraternity and sorority rooms, offices of the Latvian National Federation in Canada, and—since the older and much smaller Daugavas Vanagu house was sold—offices of the weekly newspaper Latvija Amerikā and the veterans and relief organization Daugavas Vanagi. Chef Ingo Karkliņš heads acclaimed catering crew. They prepare food for the many Latvian and non-Latvian individuals and groups who rent facilities at the centre. Sunday morning brunches are popular throughout the fall and winter season. Attendance rarely dips below 100.

The large hall at Centrs can hold more than 300 people and has hosted many a Latvian politician since the Third Awakening in Latvia, as well as banquets for presidents Guntis Ulmanis and Vaira Vīķe-Freiberga, who lived and studied in Toronto before moving to Montreal.

The fate of the older Latviešu Nams (Latvian House) in downtown Toronto is still up in the air and could be sold. It is home to one of two Latvian pensioner groups and the Toronto Latvian High School.

Four Latvian congregations can be found in Toronto, five if you count the Dievturi, followers of pre-Christian Latvian mythology. The two largest congregations are the Lutheran St. John’s and St. Andrew’s parishes, each with approximately 1,000 members. The much smaller Austrumu parish has less than 200 members. The Catholic congregation is even smaller. St. John’s is served by Dean Fritz Kristbergs. He is helped by the Rev. Anita Gaide, who also serves the Austrumu congregation. The Rev. Ilze Kuplena-Ewart is resident at St. Andrew’s.

Both St. John’s and St. Andrew’s congregations have their own churches. St. John’s church is modernist and located in a prestigious residential area of mid-Toronto. St. Andrew’s shares a historic church in downtown Toronto with an Estonian congregation.

All four congregations have country properties. The two largest are Sidrabene (St. Andrew’s), near Milton 45 minutes west of Toronto, and Saulaine (St. John’s), near Barrie an hour north of Toronto. Both host summer camps for children and are home to dozens of cottagers. Some live in Saulaine year round. The Austrumu congregation has a smaller property, Tālava, near Saulaine, while the Catholics head up to Mežciems farther north near Bracebridge. Come Jāņi, the midsummer festival, many Toronto-area Latvians head to these properties to celebrate.

Three Latvian heritage language schools operate in Toronto. Two of them are elementary schools. The Toronto Latvian School Valodiņa holds classes on Friday nights while the Toronto Latvian Society Saturday School (known just as Sestdienas skola) convenes, of course, on Saturday mornings. Although the numbers are down and Latvian language skills are weaker than in earlier years, between the two they have more than 100 students. Both use facilities at the Latvian Canadian Cultural Centre. The Toronto Latvian Folk High School with 30 students meets on Friday nights at Latviešu Nams.

The cultural scene

On the cultural scene, the Toronto Latvian community includes the Toronto Latviešu Biedrība, the artists’ collective LATVIS, the artisans “Daiļamatnieku savienība,” and the folk dance groups Diždancis, led for many years by Zigurds Miezītis, and Daugaviņa, as well as the offshoots Dižais Dancis for older dancers and Mēnestiņš. Choirs include Dzirksts, directed by Vizma Maksiņa; Zīle, directed by Arvīds Purvs directing; ensembles from St. John’s and St. Andrew’s churches, and Daugavas Vanagi men’s choir. The Toronto Latvian Concert Association has for many years offered classical concerts which in recent years have featured artists from Latvia. Notable Toronto area writers, all women, include Indra Gubiņa, Ingrīda Vīksne, Velta Toma and Aina Zemdega. Linda Maruta Kronbergs and Maia Ķuze are visible in the local contemporary music scene.

Toronto has been home to all 12 Canadian Latvian Song Festivals. The first one was held in 1953 while the most recent one was held in 2004 and included the debut of “Eslingena,” a popular musical set in a post-war Displaced Persons camp. A large portion of the cast was from the Toronto area. The next song festival in 2008 however, will be held in Hamilton, 70 kilometers southwest of Toronto. In earlier years, the Latvian community participated in Caravan, hosting a pavilion in the heyday of this popular multicultural festival.

In a rural setting near Woodbridge is Kristus Dārzs, an old age home and long-term care facility with 100 beds. Most residents are Latvian but the facility has had difficulty filling staff positions with Latvians. Canadian immigration and labour laws have prevented Kristus Dārzs from bringing qualified staff from Latvia.

Toronto area Latvians who have gained wider prominence in Canada include composer Tālivaldis Keniņš; pianist Arturs Ozoliņš; Olgerts Kupcis, former president of Ontario Hydro, one of the largest public utility companies in the world; E. N. Legdziņš, chief operating officer of First Canadian Funds; Brunis Rubess, former president of Volkswagen Canada; Georgs Benjamins, founder of the now defunct Benjamin Film Labs; Rhodes scholars Baņuta Rubesa and Zinta Zommere; hockey author Andrew Podnieks; landscape photographer Jānis Kraulis; Ivars Tauriņš, founder and director of Tafelmusik Chamber Choir; music critic John Tērauds; freelance writers Kaspars Dzegūze and Māra Gulēns (also editor of Toronto Ziņas), and radio news commentator Dzintars Cers. The numerous Latvian professors in Toronto-area universities include Rhodes scholar and historian Modris Ekšteins. He is the author of the critically acclaimed books Rites of Spring: The Great War and the Birth of the Modern Age and Walking Since Daybreak: A Story of Eastern Europe, World War II and the Birth of the Modern Age.

In 1997, lawyer Sarmīte Bulte was the first Latvian elected to Canada’s House of Commons as a Liberal member of Parliament for the Toronto riding of Parkdale–High Park. She was re-elected in 2000 and 2004 but was defeated in the January 2006 federal elections as the Liberal Party lost power to the Conservatives. A high profile woman in the Liberal Caucus, Sam, as she is known by her colleagues, was parliamentary secretary to both the Minister of Industry (for Women Entrepreneurs) and the Minister of Canadian Heritage as well as the chair of the Ontario Liberal Caucus.

On the culinary scene, entrepreneur Ojārs Kness-Knezinskis is owner of Ein-Stein, a popular downtown pub catering to University of Toronto students. It is a popular hangout for younger Latvians. Andris Grīnbergs is the current owner of Kristapsons. His smoked salmon is rated highly by local food critics. Toronto resident Mārtiņš Vagners runs what is arguably Canada’s smallest winery, Dom Vagners, as a hobby. It is located in one of Ontario’s wine-producing regions near the town of Niagara-on-the-Lake.

Arrival in Canada

The bulk of Latvians in Canada and the Toronto area arrived from Displaced Person camps in Germany after World War II. The 1941 census lists 975 Canadians of Latvian descent. Toronto was home of Honourary Consul R.N. Bryson, who hosted Latvian Independence Day ceremonies attended by a handful of so-called “Old Latvian” families who had emigrated from Latvia prior to the war. They helped the first post-war “DPs” settle in.

By 2001, according to Statistics Canada, the number of Latvians in Canada was 22,615 (including 13,730 who listed multiple ethnic backgrounds) although only 4,750 listed Latvian as the language spoken most commonly at home. Of those, 14,575 lived in Ontario and 7,870 were concentrated in the Greater Toronto Area or Metropolitan Toronto with another 570 in nearby Oshawa. An additional 1,230 lived in Hamilton, the second largest Latvian community in Canada, whose members often attend Toronto events less than an hour’s drive away. The next largest Latvian community in Ontario is in Canada’s capital city, Ottawa, with 835 Latvians living 450 kilometers northeast of Toronto. Congregations in both communities own churches and the Hamilton Latvian Society has a Latvian House. Smaller Latvian communities in southern Ontario include Kitchener-Waterloo, London and St. Catherines, but their numbers are shrinking.

Most post-war Latvian refugees arrived in Canada by ship in Halifax at Pier 21, Canada’s Ellis Island. Most then traveled by train to Ontario where they were contracted as farm labourers, household servants, lumberjacks and hospital workers. Others went to northern Ontario and Québec mining communities in Rouyn-Noranda, Timmins, Kapuskasing and mill towns Thunder Bay, Sault Ste. Marie and Sudbury. After completing their contracts, many moved to Toronto where a number found construction jobs in its booming economy. Toronto continued to attract Latvian immigrants from Europe well into the late 1950s. Some migrated from Montréal in the 1960s as separatist sentiment and violence in Québec left many uneasy.

The foundations of the Latvian community in Toronto were laid in the 1950s as congregations and various organizations were established. The community boomed, the immigrants bought houses, gained a measure of affluence and their children, a new generation of post-war émigré baby boomers grew up swelling the ranks of Latvian schools, summer camps and confirmation classes.

Culture wars

In the mid- to late-1970s the peace and quiet of the Toronto community was shattered by the so-called “kultūras sakaru” question. A younger group of professionals challenged the “better dead than red” mentality of the establishment led by the Daugavas Vanagi and the Latvian National Federation in Canada (Latviešu nacionālā apvienība Kanādā, or LNAK), which was headed by its long-term president Tālivaldis Kronbergs. They started traveling to Soviet-occupied Latvia and maneuvered around the KGB to open up links with Latvia’s cultural intelligentsia. Five Toronto area activists led by Guntis Liepiņš formed Dardedze. They hosted artists and musicians from Latvia and showed films produced in Latvia.

The ensuing battles were fierce and included vitriolic attacks in the Latvian media, anonymous middle-of-the-night telephone calls and heated debates in public forums and fraternal organizations. The schism sparked the creation of the Latvian Arts Trust Society (LATS), which sponsored alternative cultural programs, and the Toronto Latvian School Valodiņa, which provided an alternative to Sestdienas skola, whose teaching and curriculum at that time were rooted in pre-war Latvia. Unlike other Latvian colonies, Toronto’s was big enough to support what almost amounted to two communities.

The wars carried on with the establishment of the Latvian Canadian Cultural Centre. The need to find an alternative to the cramped quarters of the Latvian House was identified by LNAK as early as 1974. The new initiative was headed by Valdis Liepiņš and others who were either active kultūras sakarnieki or sympathetic to them. As a result, the move by the community to spacious quarters for many took on ideological undertones.

Toronto joins independence struggle

Latvia’s Third Awakening in the late 1980s interrupted Toronto’s tribal feuds as attention shifted to the homeland and supporting the restoration of Latvia’s independence. Ironically, both sides played a key role and ended up working together.

The LNAK under its political leaders Tālivaldis Kronbergs, Linards Lukss, Pēteris Vasariņš and Elma Mināte had cultivated political contacts in Ottawa, ensuring that the government of Canada continued to refuse to recognize the illegal occupation of Latvia by the Soviet Union. In the mid-1980s, their campaign shifted to human rights and the observation of the Helsinki Accords. By the late 1980s a new generation of post-war activists and successful, media-savvy and politically connected professionals took over. They included Guntis Siliņš, Alberts Upeslācis, Viesturs Zariņš (author of this article), Jānis Eichmanis, Pēteris Brauns in Ottawa and Roberts Dambergs in Halifax. They worked the media and ensured that doors in Ottawa and provincial capitals were kept open. Most worked closely with Valdis Liepiņš, Voldemārs Gulēns and other kultūras sakarnieķi who founded the Toronto support group for the Latvian Popular Front (Latvijas Tautas fronte, or LTF) and had built up close contacts with Latvia’s cultural figures and intelligentsia who had moved into leadership positions in the drive for independence.

In April 1989 the Toronto support group sponsored and organized a three-day summit on the shores of the frozen St. Lawrence River in Gananoque, three hours east of Toronto. It was attended by 23 leaders of the LTF from Latvia and 100 activists from North America, including several from LNAK. The summit hammered out further Popular Front strategies and solidified support from groups in North America. It paved the path for a series of high-level visits from the provisional leadership in Latvia to Canada and meetings with the Canadian government and media.

On January 22, 2001, a day after Soviet OMON troops attacked the Ministry of the Interior in Rīga and killed five, Latvian Vice President Dainis Ivāns, who happened to be in Washington, D.C., was flown into Ottawa and, accompanied by LNAK President Siliņš and political advisor Eichmanis, attended high-level meetings with Canadian government officials. That night Canada’s parliament called an emergency session on the Baltic question and after three hours of all-party debate unanimously adopted sanctions against the Soviet Union. No other parliament in the world took such a decisive step.

In late August 2001 after the putsch in Moscow collapsed, Canada was one of the first countries to recognize the newly restored independence of the Baltic states. LNAK President Zariņš and Dambergs joined an official Canadian delegation headed by senior Cabinet Minister Michael Wilson on a whirlwind tour that took them to Vilnius, Rīga and Tallinn to witness signing of the renewal of diplomatic relations with Canada.

In the 1990s the Toronto community shifted its support for Latvia from the political realm to include broad-based humanitarian aid efforts, shipping a large number of containers with medical equipment, supplies, clothes and even food to Latvian hospitals, old-age homes, schools and orphanages. These efforts were lead by Alberts Upeslācis, Jānis Lūsis, Arvēds Celms, Bruno Logins, Inga Zariņš, Kaspars Tūters, Silvija Janušons and others.

Following Latvia’s renewal of independence, former LNAK President Siliņš moved to Ottawa and was appointed honourary consul general before Latvia established a full-time diplomatic mission. Eduards Upenieks served as honorary consul in Toronto during the 1970s and 1980s. Mārcis Ešmits filled that role between 2001-2003. He was followed by Imants Purvs.

Former LNAK activist Eichmanis became chief of staff to Latvian President Guntis Ulmanis after which he moved on to Latvia’s diplomatic service, first as counselor in Washington during Latvia’s drive to join the NATO defense alliance and then as ambassador in Athens. He was then appointed Latvia’s ambassador to NATO in Brussels.

A new phenomenon for the Toronto Latvian community is the influx of recent immigrants from Latvia. Said to number more than 200, they are predominantly young and include students and nannies as well as families. Among recent arrivals are women but only a few men who have married local Latvians or even Canadians. Some are visible and active in the Latvian community. Most tend to stay on the periphery. Their situation is not helped by many older Latvians who view the newcomers with distrust and question their motives coming to Canada. Immigrants from Latvia also include non-Latvians who become part of the Russian community in the Toronto area.

Today, like other Latvian communities in the West, Toronto is struggling to redefine itself to ensure that it can survive and continue to meet the needs of its members. Unlike other Latvian communities, its size and assets ensure that Toronto will be a viable community longer than others.

Latvieši Brazīlijā ieceļojuši dažādos laikos un dažādu motīvu vadīti. Kaut arī pirmie jūras braucēji no Latvijas teritorijas apmeklēja Brazīliju jau hercoga Jēkaba laikos, par nopietnu izceļošanu uz Brazīliju kā kustību var runāt sākot ar 19.gs. 90. gadiem. Ne tikai latvieši šajā laikā pameta dzimteni un devās nezināmajā, cerot atrast sev labāku, brīvāku, pārtikušāku dzīvi. 19.gs. Eiropā notika lielas pārmaiņas – radās jauns saimniekošanas un dzīves veids.

Strauji auga iedzīvotāju skaits, attīstoties tehnikai, radās darbaspēka pārpalikums, kas savukārt veicināja migrāciju. Laikā no 1815-1915 Eiropu atstāja ap 50 miljonu cilvēku. Šīs norises skāra arī Baltiju. Jau 19. gs. 50. gados latvieši sāka izceļot uz Iekškrievijas guberņām cerībā iegūt savā īpašumā zemi. Daļa kolonistu, sevišķi Novgorodas un Ufas guberņā, tomēr nebija apmierināti un 19.gs. 90.gados pāremigrēja uz Brazīliju.

Par Brazīliju kā iespējamo latviešu izceļošanas vietu, kur īstenotos sensenais latvieša sapnis par zemi un brīvību, iestājās Kārlis Balodis (1864–1931), luterāņu mācītājs un vēlāk tautsaimnieks, un Pēteris Zālīte (1864–1939), filozofs. Viņi apceļoja Brazīliju 1888-1889 un latviešu avīzēs publicēja rakstus par lielo iespēju zemi Brazīliju – brīvu, auglīgu, mazapdzīvotu zemi ar siltu klimatu, izdevīgiem ieceļošanas noteikumiem, izklāstot pārdrošu plānu – visas latviešu tautas pārcelšanu uz Brazīliju. P.Zālīte 1890.gadā izdeva brošūru Brazīlija, sevišķi Dienvidus Brazīlija, kur pievilcīgās krāsās iztēloja dzīvi Santakatarīnas pavalstī. Liela loma latviešu izceļošanā bija Brazīlijas valdības aģentiem, kas vervēja izceļotājus visā Eiropā, solot tiem brīvu ceļu un zemi. Par tādu kļuva arī K.Balodis, Rīgā atvērot emigrācijas aģentūru, kaut arī viņam nebija izdevies panākt cerētos atvieglojumus no Brazīlijas valdības. Viņš brīdināja no apmešanās Sanpaulo provincē, jo bija vienojies ar Brazīlijas varas iestādēm par Santakatarīnas pavalsts kolonizēšanu:

Sao Paulo klimats ziemeļeiropiešiem vienmēr vēl par karstu; tiem tur nav iespējams ilgāku laiku grūti strādāt. Arī ar veselību nestāv nemaz tik labi; pērn karstajā laikā, piemēram, tur atgadījās dzeltenā drudža epidēmija, kas ne tik vien ostas pilsētā Santosā, bet arī tālāk par veselīgiem izdaudzinātos Sao Paulo kalnu līdzenumos nolaupīja daudz cilvēku dzīvības. Kampinas apkārtnē vien no 30 000 cilv. nomira 2000 ar dzelteno drudzi. Derīgas ziemeļeiropiešiem vienīgi Santa Katarinas un Rio Grande do Sul provinces, tāpēc ka tās jau vēsākas un veselīgākas; bet turp drīkstētu tik tāds doties, kam pašam tik daudz, ka var ieņemt koloniju; tur daudz lētāki zeme dabonama nekā Sao Paulā.

Interesanti, ka apmēram 15 gadus vēlāk cits latvietis Jānis Gūtmanis, Sanpaulo pavalsts kolonizācijas veicinātājs, aģitējis par apmešanos šajā pavalstī, norādot uz Santakarīnas pavalsts trūkumiem.

1890.g. 7.aprīlī K.Baloža vadībā ar kuģi no Rīgas uz Lībeku izbrauca pirmās 25 ģimenes (pārsvarā luterāņi, Rīgas cementa fabrikas strādnieki). Interesantas ir J.Iņķa 1898.g. laikrakstā Mājas Viesis publicētās atmiņas par izceļotājiem Rīgas ostā:

Pirmais izceļotāju bars, kurš uz vācu pasažieru tvaikoņa atrazdamies, jūsmīgi atvadījās no Daugavmalā stāvošā milzīgā ļaužu pulka, kungi ar gardibenām galvā un zelta pulksteņiem pie krūtīm, dāmas ar cimdiem un saules sardziņiem rokās, šis bars gan maz izskatījās pēc kolonistu biedrības, kas nolīdīs Brazīlijas mūža mežus.

Lībekā pēc pārsēšanās lielākā kuģī sākās mēnesi ilgs ceļojums pāri Atlantijas okeānam uz Lagunas ostu Santakatarinas pavalstī Brazīlijas dienvidos. No Lagunas uz Orleānu tikai nesen bija uzbūvēts dzelzceļš, bet nākamo ceļa posmu līdz izredzētai apmešanās vietai, Rionovas (tulk. no portugāļu valodas – Jaunupe) kolonijai, nācās mērot kājām.

Viens no pirmajiem kolonistiem, bijušais jūrnieks Jānis Zariņš, drīz pēc nākamo dzīves vietas sasniegšanas 1890.g. 7.augustā to jūsmīgi aprakstījis vēstulē draugam Ventspilī:

Bet šeitan, jaukajā dabas dārzā, baudi lielāko brīvību pilniem malkiem, netraucēts ne no kādas nepareizas varas. Tātad šimbrīžam esmu ļoti mierā ar savu tagadējo būšanu, jo blakus visam jaukumam un brīvībai, šeitan arī atrodās ļoti daudz vēl neattīstījušies bagātības avoši, kurus, ja tiem kādus tūkstošus naudas – un arī daudz maz enerģiskas darbības – pieliktu, varētu dēvēt par neizsmeļamiem, tātad tikai dūšīgi uz priekšu. Kā šim brīžam domāju, tad savu vērību vairāk gribu piegriezt zemkopībai un arī andelei, zināms, tikai ar kādām maz lietām, jo priekš plašāka uzsākuma trūkst tas – spožais. Par zemes nomaksu bēda ir tā mazākā, jo par 6 gadiem tak jau būs iespējams tos 400 rubļus aizmaksāt… No plēsīgiem zvēriem, čūskām un mežoņiem ne to mazāko vēl neesmu redzējis un, kā cerams, tad arī nedabūs redzēt, jo šejienes meži pa daļai jau ir apdzīvoti. Gan iegādāju dūšīgu plinti un revolveri, bet ar tiem neko vēl neesmu darījis, kaut gan tie stāv kā bruņiniekam pie gultas pakārti… Un, ja kādureiz arī Tev sāktu nepatikt Krievijas “pareizie uzskati”, un Tu būtu piekusis cīnoties uz bangojošo jūru, tad atminies savu draugu Dienvidus Amerikas jaukajos kalnos, kur censīgā valsts vēl ir tikai pumpurītī, kas jo īsā laikā var uzplaukt par rozi, pie kuras arī latviešu tauta kā spīdoša lapiņa varētu līdz daiļoties vēlākos laikos… Drīzumā šeit sagaidam nākam latvju mācītos dēlus – un arī labu daļu zemkopu – no Vitebskas guberņā aizgājušiem latviešiem. Šīs ziņas tikai, lūdzu, kur nevietā neizpaust, jo tā tiklab Tev, kā arī pārnācējiem varētu diezgan kaitēt.

Taču tikai pusgadu vēlāk, 1891.g. 26 februārī vēstules tonis ir mainījies:

Tagad mācos arī drusku portugāliski, gribu pētīt un pārliecināties, vai turpmāki arī ir latviešiem šurp nākt ieteicams. Šim brīžam, kam pasaules dzīve patīk, nedodu padomu šurp nākt, viss vēl ir ļoti maziņš, ļoti neattīstīts.

Daudzi kolonisti, arī vadoņi, tomēr drīz vien koloniju pameta. Rionovā palika tikai 4 ģimenes, to skaitā rīdzinieka baptista Jāņa Aruma ģimene. Viņš aicināja savas draudzes piederīgos uz Rionovu, atspēkojot negatīvos rakstus Latvijas presē par Brazīlijas dzīvi. 1891.g. jūlijā Rionovā ieradās nākamā ieceļotāju grupa (5 ģimenes – Frišenbrūderi, Malvesi, Oši, Bažuļi, Aleksandrs Grīnfelds), novembrī – Simsons un Neilands, bet decembrī vēl 25 ģimenes, lielākoties izbraucēji no Pārdaugavas un Daugavgrīvas baptistu draudzēm (Karpi, Kļaviņi, Bankoviči). 1892.g. Rionovas kolonijā dzīvojuši aptuveni 200–250 latviešu. Vieni iedzīvojās labāk, citi – mazāk veiksmīgi. Zināma nozīme ieceļošanas gadalaikam. Izdevīgākais laiks ieceļošanai Brazīlijā bija turienes rudens – aprīlis un maijs, kad uzreiz varēja ķerties pie līdumu sagatavošanas nākamā gada ražai. Viens no pirmajiem ieceļotājiem Juris Bankovičs, kas sasniedza Rionovu Ziemassvētkos, pašā Brazīlijas vasaras karstumā, teicis: “Labāki tur (Latvijā) būtu akmeni uz akmeņa krāvis, nekā braucis uz Brazīliju”. Taču pēc dažiem gadiem viņš priecājies, ka izvēlējies Brazīliju. Kopumā apstākļi mūža mežā izrādījās daudz smagāki nekā cerēts, neskatoties uz to, ka kolonijas valde pirmajā gadā pārtiku un pirmās nepieciešamības lietas deva par brīvu ar noteikumu, ka to atmaksās vēlāk. Daži tomēr bija sapratuši, ka par to atdot nevajadzēs, iedzīvojās lielos parādos, bet, nespēdami tos nomaksāt, slepus koloniju atstāja. Sākuma grūtības laikrakstā Mājas Viesis labi aprakstījis 25 gadus vecais baptistu mācītājs J.Iņķis (vēlāk pazīstams kā viens no 20.gs. 20.gadu izceļošanas iedvesmotājiem), kurš 1897–1899 uzturējās Brazīlijas latviešu kolonijās. Laikraksta 1898.g. 4.novembra numurā Iņķis rakstīja:

Bet visgrūtākais mēdz būt maizes jautājums. Tas arī šeitan uzstājas ar visu savu nopietnību. Bez gada laika jaunie kolonisti no zemes nekādu augļu nevar saņemt. Tamdēļ maize jāpērk… Pārtikas vielas par dārgu vajadzēja likt pievest uz zirgēzeļu mugurām. Sapņotā paradīze nu bija pārvērtusies par nepanesamu moku vietu. Cietās kādu laiku, cietās, ir laidās prom jaunie kolonisti, uz kuru pusi katrs, cits atpakaļ uz tēviju, cits uz kādu no Brazīlijas pilsētām, atstādami uz vietas kādus retus, kuri aizceļot īstenībā nespēja, jebšu būtu arī gribējuši.

Tomēr 1947.gadā, jau pēc 2. izceļotāju viļņa 1920.gadu sākumā pārciestajām pirmo gadu briesmām Vārpas kolonijā, kas prasīja gandrīz 200 bērnu un vecāku cilvēku dzīvības, viņš pavisam citādi vērtējis rionoviešu apstākļus 19.gs. beigās:

Rionovas apstākļus, pat sākuma posmā, nedrīkstētu saukt par grūtiem. Tikai pāris kilometru atstatu no šaursliežu dzelzceļa piestātnes Orleānas, kura atrodas emigrantu pajumte un vairākas bodis, sākās paredzētais latviešu ciems: zaļoksnīgs mežs, auglīga zeme, dzidri ūdeņi, veselīgs gaiss. Kolonizācijas biedrība pārdod zemi par dzimtu, ļoti lēti, uz ilgākiem pēcmaksas termiņiem, turklāt aizdod uz parāda produktus pēc izvēles, ko un cik, pirmā gada pārtikai, lai mazturīgam ienācējam nebūtu jāiet maizi pelnīt, aizkavējot darbu savā paša jaunsaimniecībā. Aizdevums bez procentiem, ar atmaksu pēc vairākiem gadiem.

Par iespējām Brazīlijā nedaudz vēlāk sāka pastiprināti interesēties latvieši no Novgorodas guberņas. Viņus neatturēja arī tas, ka Brazīlijas valdība vairs neapmaksāja ceļa izdevumus, tādēļ daudzi bija spiesti tērēt līdzekļus, kas sākotnēji bija paredzēti jaunas dzīves uzsākšanai Brazīlijā. Vairums ieceļotāju no Krievijas guberņām neprata nevienu svešvalodu. “Pārbraukuši pār robežu Vācijā, tie bija tikpat ka mēmi”, rakstīja J.Iņķis. “Novgorodas kolonisti bija stipra cilts, norūdīti ļaudis, kas grūtībām ceļa negrieza un pirmajiem pionieriem, rīdzeniekiem, ne ar ko nepalika pakaļ ne laicīgi, ne garīgi.”

Saimnieciskā dzīve Rionovā pamazām tomēr nokārtojās. Jau sākuma laikā latviešu saimniecības stipri atšķīrās no brazīliešu mājokļiem:

Mežam cauri izgājuši, ieraugām atkal klaju, līkumainu ieleju mūsu priekšā. Bet nu ir ēkas savādākas. Koka mājiņas ar šķindeļu jumtiem, pat stikla logi dažā spīd. Dzīvojamai ēkai apkārt sēta, kas atšķir istabas priekšu no ganībām. Līdz šim redzējām būdas ar dubļiem un sivēnu mātēm durvju priekšā, bet nu aiz vārtiņiem rozes zied. No mājām mums dveš pretī kaut kas sen redzēts un pazīstams. Tā ir latviešu Rionova. Te dzīvo mūsu tautieši. Te viņi ir pūlējušies un strādājuši, mežus līduši un mājas cēluši, ceļu taisījuši un tiltus būvējuši, tur aklajā mežā, kur tikai pērtiķi auroja un pa zariem kāpelēja, ienācēju cilvēku apbrīnodami, tagad atrodam ļaužu iedzīvi: zaļas lopu ganības, ar sētām aptaisītas, dārzus ar apelsiņu un firziķu kokiem, laukus ar kukuruziem un cukura niedrēm apdēstītus. Zināms, visi nebūs vienādi iedzīvojušies. Dažam gadījusies neauglīgāka zeme, dažs kavēts darbā caur slimībām, caur darba nemācēšanu. Lai nu kā kuram gājis, tomēr gandrīz it visi teicas labāk maizi paēduši, nekā tēvijā. Izgulēties arī varot dabūt, cik tikai vēlas. Mājas, lielākas vai mazākas, visas no koka. Katrs saimnieks ir centies ierīkot vairāk istabu. Vismaz divām telpām vajaga būt – ēdamai un guļamai. Pēc tāda iekārtojuma ir centušies, it īpaši bijušie pilsētnieki. Kukņa pa brazīliešu parašai mēdz būt šķirta no dzīvojamās ēkas. Labums tur, ka dūmi nespiežas istabā. Par istabas sildīšanu vēl nav gādāts, kamdēļ arī skursteņu neredz nevienai mājai. Drebinājas gan salnas laikā, īpaši vakaros un rītos, sedzas ar lakatiem, bet tikko saule uzlec, aukstums izzūd un saule spiež kā daždien Eiropas vasarā; tad atkal visiem strādniekiem svārki nost. Istabas iekšpuse visai vienkārša. Nekrāsots galds un tādi pat beņķi sēdēšanai. Krēsls ar atzveltni reta lieta. Nav bijis vaļas par dzīvokļa ērtību un glītumu rūpēties. Un taču kāda starpība starp šo un cittautiešu kolonistu dzīvokļiem. Še ir grīda un griesti, tur sēdi uz klona un skaties jumta lapās. Īstā brazīlieša būdā, vārdu sakot, nav nekā. Ēd, guļ un sēž uz zemes.

1900.g. pēc divu mēnešu ceļojuma Rionovu sasniedza baptistu sludinātājs Aleksandrs Kļaviņš, kurš drīz sāka sūtīt garus aprakstus par šo koloniju Latvijas avīzēm, kas tagad lasāma kā lieliska laikmeta liecība:

Brazīlijā iedzīvojas ātri, bet ar lielām grūtībām un tie vien ir še laimīgi, kuri ir gatavi paši visu pastrādāt, jo par naudu še cilvēku grūti dabūt un paņem kādu brazīlieti vai mori, tie it nekā nepastrādā… Latviešu meitas, kas grib kalpot, dabūn pilsētās pie brazīliešu kungiem labas vietas un pelna 15 rbļ. par mēnesi. Gājēji netiek izdzīti. Brazīlijā kungs un kalps strādā tik lēni, cik vien var un arvien vēl saka “laika diezgan”. Jaunekļi, kuri kādu amatu prot, tiek drīz pie naudas. Še Rio Novā ir dažādi amatnieki, bet skrodera un kurpnieka vēl nav.

Lidija Andermane–Kārkls (dz. 1901 Līgatnes “Skudrukalnos”, Brazīlijā ieceļoja ar vecākiem 5 gadu vecumā), baptistu sludinātāja un Rionovas skolotāja Kārļa Andermaņa meita, atcerējās mazliet vēlāku laiku:

Mājās gatavojām paši daudz ko dzīvei vajadzīgu. No Latvijas bija līdzi bildes, drēbes, apavi. Kad tos novalkāja, bija žēl, ka nav tādu, kā Latvijā. Vecpaps uztaisīja stelles. Māte (Emīlija, dz. Kancberga, no Pitraga – B.T.) auda guļamos deķus. Sapervēja vilnas dzijas. Mums pašiem bija savas aitas. Deķi bija strīpaini, īsti latviešu deķi. Mans vecpaps Ansis Andermanis prata dažādus koka darbus, spēlēja vijoli un harmoniju. Rionovā bija slavens koris, vairāk gan dziedāja baptistu dziesmas. Tautas dziesmas nedziedāja… Dzīve drīz kļuva viegla, jo pārtikas pietika visiem – gan lopiem, gan cilvēkiem, varējām to arī pārdot. Mana māte ārstēja slimos ar aukstiem un karstiem ūdeņiem, zālēm viņa neticēja. Tāpat arī ārstēja ar augiem un zaļumiem, ar kompresēm. Māte bija svētdienas skolas skolotāja.

Lielu vērību kolonisti veltīja garīgās dzīves kopšanai. Jau 1892.g. tika dibināta Rionovas latviešu baptistu draudze, kurā bija 75 pieaugušie (zināmi gandrīz visi pirmās draudzes locekļu vārdi), un svētdienas skola (pirmie skolotāji – Jānis Neilands, Kārlis Mačs, Jūle Balode). Tā kā sākumā dzīve bija materiāli ierobežota, svarīgi bija atrast mācītāju, kurš vienlaicīgi spētu pildīt arī skolotāja pienākumus. Skolu varēja atvērt tikai 1900.g. Pirmie skolotāji nāca no Latvijas – Vilis Butlers, Aleksandrs Kļaviņš, vēlāk K.Andermanis. Savā laikā Rionovas skola tika atzīta par labāko ārzemnieku koloniju skolu visā pavalstī. Vairāki Rionovas kolonisti – A.Kļaviņš, J.Netenbergs, F. un V.Leimaņi, R.Iņķis, P.Zālītis –  mācījās Portoalegres garīgajā seminārā un vēlāk aktīvi darbojās baptistu draudzēs. Kā 1900.g. rakstījis skolotājs V.Butlers, te, augot materiālai labklājībai, bija iespējams pastāvēt vairākām biedrībām – “dziedātāju, misiones un lauksaimniecības; arī biblioteka ir ierīkota”. Tomēr ne jau tikai biedrību darbs un kora dziedāšana vien aizpildīja latviešu brīvo laiku. Kāds kolonists 1898.g., uzsvērdams baptistu draudzes nodibināšanas nozīmi garīgā klimata veidošanā, rakstījis laikrakstam Mājas Viesis:

Lai īsti saprastu starpību starp tagadni un pagātni, tad vajaga domās aizklīst 6 gadus atpakaļ, kad mēs kā jauni kolonisti ielīdām savās būdiņās, krūtīs nesdami cēlas svabadības jūtas. No dzelzceļa vilciena izkāpjot, sastapām dažus te jau agrāk ieceļojušus baptistus ar kanniņām pie sāniem, kuras tie priecīgi sniedza paziņām pretī – teikdami: še, brālīt, tas ir mūsu dzeramais. Brālītis, iemetis špurgu, saviebās no kam jau var saprast, kas pasniegtais dzēriens, un ka baudījums pieder pie garīgajiem. Pasniedzis kanniņu atpakaļ, saņemdams vēl piebilda: “Bez tā (kašasa – no cukura niedru sulas izgatavota brandvīna, kas tāds pats brālis kā Latvijā pagatavotais rudzītis) te nevar iztikt tik siltā klimatā”. Te nu, vairākiem kopā esot, pēc laicīgo vajadzību apmierināšanas, nebija visai grūti uzcelt baznīciņu un nodibināt draudzi, kura sev sprauda to mērķi būt kā pilsēta kalnā, t.i., dzīvot priekšzīmīgi starp brazīliešiem, ziedēt kā balta lilijas puķe un ar to piegriezt sevim ievērību, lai tie, redzēdami mūsu labos darbus, arī mācītos mūs cienīt. Lai pašu starpā ietu kā iedams, ārējiem apstākļiem jāir stipriem un spožiem.

Kad 1892.g. jūlijā un augustā ieradās vēl viena grupa, Rionovā zemes pietrūka, jo vienā pusē bija vācu, otrā – itāliešu ciems. Jauno ieceļotāju grupai, kurā bija gan luterāņi, gan baptisti, nācās dibināt jaunas kolonijas. Rionovas tuvumā izveidojās Oratorija (1892), bet 70 km tālāk –  Mailūzija (1893). Taču lauksaimniecībai nelabvēlīgu apstākļu dēļ tās nepastāvēja ilgi, tāpat kā citas mazākas latviešu kolonijas Santakatarīnā (Žakvase, Rio Branko (Pontakomprida), Cimmermaņa zeme, Brīdertāle u.c.). Izvēloties šo pavalsti par pirmo apmešanās vietu, netika ņemta vērā ne zemes auglība, ne nošķirtība no apdzīvotām vietām un ceļu trūkums, kas vēlāk arī noveda pie koloniju panīkuma. To sekmēja arī nestabilais iekšpolitikas stāvoklis (monarhistu sacelšanās 1893–1894 un zemnieku nemieri 1902–1916), kas sagrāva tikko izveidotās saimniecības, rekvizējot mājlopus un pārtiku. Savu lomu spēlēja latviešiem tik raksturīgās savstarpējas nesaskaņas. Lai tās aizmirstu, mācītājs J.Iņķis piedāvāja oriģinālu veidu – sadedzināt draudzes protokolus!

Rionova kā latviešu kolonija pastāvēja vēl ilgi. Tikai 1969.g. pēc 77 gadu darbības tika likvidēta latviešu draudze. Līdz 1939.g. te dzīvojis Samuels Aurass (dz. 1933 Rionovā), kurš pastāstīja, ka līdz 9 gadu vecumam runājis tikai latviski, bet portugāļu valodu iemācījies tikai tad, kad vajadzējis sākt iet skolā. Saistoši lasīt viņa bērnības atmiņas par sadzīvi vecāku mājās 1930. gados:

Dzīvojām īstā lauku mājā. Vecāki līda līdumus un iekopa laukus. Audzēja pupiņas, batātes un cukurniedras… Mans paps Vācijā bija izmācījies par mēbeļgaldnieku, tāpēc varēja mums visas vajadzīgās mēbeles izgatavot pats. Katrā mājā bija slinkumkrēsls (šūpuļkrēsls – B.T.). Turējām bites, ierīkojām puķu dobes un augļu dārzu. Gan skaistumam, gan iztikai.

Vēl kāds Rionovas kolonijā 1930.g. dzimis latvietis Ziedonis Frišenbrūders, ko satapām Brazīlijas iekšzemē Urubisijā, pārsteidza mūs, skaidrā latviešu valodā noskaitīdams tautas dziesmu: “Kaut man būtu tā naudiņa, Kas guļ jūras dibenā; Es nopirktu Rīgas pili. Ar visiem vāciešiem.”

Lielākas un mazākas latviešu, galvenokārt baptistu grupas sekoja cita citai līdz pat Pirmā pasaules kara sākumam. Latviešu skaits Brazīlijā ievērojami palielinājās pēc 1905.-1907.g. revolūcijas sakāves, kad daudzi tur meklēja patvērumu. Liela daļa 1905.g. bēgļu atšķīrās no pirmajiem ieceļotājiem ar izteikti sociāldemokrātiskiem uzskatiem un tika nievīgi saukti par “sarkanajiem”.

2001.g. apmeklējām Rionovas kolonijas vietu. Mūsu ceļvedis bija tur dzimušais latvietis Arvīds Puriņš. Kad atvadījāmies pēc divu dienu kopīga intensīva darba, sapratām, ka bez viņa nemaz nebūtu vērts tur braukt! Kurš cits gan vairs zinātu parādīt, kur pastaigājies luterāņu spoks (tik vien pārsteigumā vēl spējam pajautāt, vai bijis arī baptistu spoks…), kur baznīcēni mazgājuši Brazīlijas sarkanajos mālos sabristās kājas pirms iešanas dievnamā, kur atrodas jau gandrīz izzudusī latviešu kapsēta, kurš kalns vēl līdz šai baltai dienai nes Puriņkalna vārdu. Rionovā dzīvo vairs tikai divi latvieši – māsa un brālis Kļaviņi, vecos laikos nodēvēti par Meža Kļaviņiem, lai varētu atšķirt no vairākām citām Brazīlijas Kļaviņu ģimenēm. Visbiežāk dzirdamais vārds šeit – “bija”. Ir savāda sajūta būt šeit, daudzu sabrukušu cerību vietā pēc 110 gadiem. Upīte, kas devusi kolonijai vārdu, ir tik tikko samanāma. Tās krastos vien “pēdējais mohikānis” Puriņš spēja kā no grāmatas skaitīt te reiz dzīvojušo latviešu ģimeņu vārdus. No ēkām saglabājies vairs nav itin nekas, ar pūlēm iekopto lauku vietā jau atkal sazēlis mežs.