Vieno tošies atviruko pėdsakais: lietuviai ir latviai tremtiniai Zavodovkos apylinkėse, Krasnojarsko krašte
LTŠį tyrimą įkvėpė vienas beržo tošies atvirukas, kurį 1948 m. į Novostroikos gyvenvietę (Krasnojarsko kr.) ištremta lietuvė Gražina Gaidienė (Gylytė) (1911-1989) 1949 m. gegužės 15 d. padovanojo savo likimo sesei latvei, 1941 m. tremtinei Sofijai Mildai Melderei (1899-1988) vardo dienos proga. Radinys paskatino tęsti prieš kelerius metus pradėtus lietuvių ir latvių bendrystės tremtyje tyrimus ir pasidomėti būtent šių tremtinių istorija. Tad straipsnyje aptariamas 1941-aisiais ištremtų ir Zavodovkos chemijos miškų ūkyje (Aleksandrovkos apyl., Nižnij Ingašo r., Krasnojarsko kr. pietinėje dalyje) apgyvendintų latvių bei beveik po dešimtmečio, 1948-1951-aisiais ten pat ištremtų lietuvių bendravimas, tarpusavio pagalba ir neformalus kultūrinis gyvenimas. Pasitelkus Lietuvos ir Latvijos archyvų bei kitą medžiagą, taikant kokybinių tyrimų, etnografijos ir fenomenologijos metodus, siekta nustatyti, kas į Novostroiką ir kitas Zavodovkos apylinkių gyvenvietes ištremtus lietuvius ir latvius siejo, kokia kultūrinė ir muzikinė raiška padėjo jiems išlikti ir išsaugoti savo kultūrinę bei tautinę, baltiškąją tapatybę. [Iš leidinio]Reikšminiai žodžiai: Lietuvių ir latvių tremtinių bendravimas; Dvasinė rezistencija; Beržo tošies laiškai ir dokumentai; Dainavimas; Muzikavimas; Jaunimo šokių vakarėliai. Keywords: Communication between Lithuanian and Latvian exiles; Spiritual resistance; Letters and documents of birch bark; Singing; Making music; Youth dance parties.
ENIn the research based on Latvian and Lithuanian materials, ethnomusicologist Gaila Kirdienė concludes that singing and traditional holidays became the most relevant form of the spiritual resistance of Latvians, who were deported from Tukums district, Latvia, to Novostroiką of Zavodovka area, Nizhniy Ingash district, southern part of the Krasnoyarsk region in 1941. They had to tap pines and live under the harshest conditions there. Nevertheless, Latvians (mainly Lutheran) used to celebrate their traditional and personal holidays. They sang not only Latvian folk songs, but also created songs themselves. Also, Latvians acquired the ability to master some handicrafts (e.g. shoe-making) from birch tree bark, probably from the “native” Russians or Finns (Karelians). They also used it instead of writing or painting paper (which they did not have) for letters, greeting cards or memoirs, diaries. Their experience was adopted by the 1948 Lithuanian women deportees who painted greeting cards on birch bark. In 1949, the Lithuanian deportee Gražina Gaidienė presented such a card as a meaningful gift to her Latvian friend Sofia Milda Meldere on her name-day. During 1948-1949, over fifty Lithuanians were brought to Novostroiką and accommodated in barracks alongside Latvians. From the first year onwards, Lithuanian and Latvian communities came together. Though they couldnt speak each others language except for a few words, longing for their native country and relatives whom they had to leave behind, as well as mutual psychological support, helped them become closer. In Novostroiką, Lithuanians (mainly Catholic) jointly celebrated traditional and religious holidays with worship, religious hymns, and folk songs. The New Year of 1952, as seen in a photograph, was celebrated together by Lithuanian and Latvian youth. Musicians of both nationalities also played at this celebration accompaniment for songs and dances.Lithuanians deported to the Zavodovka forest chemistry farm (Nizhny Ingash district, Krasnoyarsk) in 1948 later entered the multi-ethnic community of “local” Russians and pre-war deportees - Belarusians, Estonians, Latvians, Poles, Karelian Finns, and Volga Germans. In almost all tree resin tapper settlements, Lithuanians also found the communities of Latvians deported in 1941. Initially, both the locals and the children of the Latvian, Estonian and Finnish (Karelian) deportees, who had undergone Soviet “re-education”, met them with hostility, but later the conflicts subsided. Even before 1951, the living conditions of Lithuanian deportees were difficult: many children and the elderly died. Lithuanians were buried in Latvian cemeteries (Novostroika) and later in separate Lithuanian cemeteries (Zavodovka). In 1948-1949, in the settlement of Novostroika, about fifty Lithuanians were housed in nearby barracks with about thirty Latvians. They celebrated together, prayed, and sang. It is recalled that in 1952, during the celebration of the New Year, two Lithuanians and a Latvian had already formed a violin, mandolin, and guitar ensemble. From Latvians, Lithuanian deportees learned to use birch instead of paper, on which they drew postcards and sent them to their relatives during the holidays.Lithuanians in exile in other settlements secretly celebrated Christmas Eve and Christmas Day, New Year, Independence Day on February 16, Easter and others. Sometimes they celebrated the big holidays of the year together with Lutheran Latvians. Lithuanians also organised performances of artistic activities, which were sometimes attended by a Latvian musician or dancer. Research showed that the Latvian deportees of 1941 and the Lithuanians deported in 1948 who arrived in the Zavodovka area were friendly to one another, and their musical and cultural life strengthened their spiritual resistance, helped foster national identity in the Soviet multi-ethnic environment of deportees and “locals”. [From the publication]
