Latvia and the Latvians Frederic T. Harned, Harvard University (part of a larger M.I.T. study), 1973

General Information

V. Culture

The beginnings of modern Latvian literature and culture are generally dated from the works of the poet Juris Alunans and the Young Latvian writers of the late nineteenth century. The publication of the national epic Lacplesis [Bearslayer] in 1888 was a milestone, coming only a few years after the Finnish Kalevala and the Estonian Kalevipoeg. Janis Rainis (1865-1929) is widely regarded as the greatest Latvian writer. His wife Aspazija (1868-1943) is also ranked highly in the West, although the Soviets have treated her less kindly. [1] Other major writers in this same period include Rudolfs Blaumanis, Augusts Deglavs and Andrievs Niedra.

In 1935, approximately 68% of the Latvian population claimed adherence to the Evangelical Lutheran Church and 26% to the Roman Catholic faith. [2] Religious feelings reflected the historical development of the country, as most of the Catholics were concentrated in Latgale, which had been under Polish rule during the Reformation and Counter-Reformation. The strength of religion in Latvia today cannot be determined with any accuracy, given Soviet pressures against such expression. However, a survey conducted by A.I. Kholmogorov, between 1964 and 1969, suggests that roughly 10% of the Latvians surveyed claimed to participate in religious holidays, as against 6.6% of the Russians and 28% of the Lithuanians resident in Latvia. [3] The implication is that religious beliefs are not held as tenaciously by the Latvians as by the neighboring Lithuanians, nor are as closely tied with national identity. [4]

The traditions and culture associated with religion, especially the achievement ethic of Lutheranism, do strengthen the Western orientation of the Latvians and distinguish them from the Slavs whose culture was heavily influenced by Orthodoxy. Latvians tend to be disciplined and hardworking. Cleanliness, orderliness and making a good appearance are deeply rooted cultural values. [5] The quality of Latvian and Estonian manufactures is clearly among the highest in the USSR, and is generally recognized as such. Latvian furniture and clothing products are in great demand throughout the USSR.

An old Latvian tradition, more national and folkloristic than religious, is the celebration of Midsummer Day and its eve, called St. John's eve or Janu Naktis. This holiday was abolished by the Soviets in 1960, but its observation has continued. Since 1966 it has received limited recognition in the official press (a photograph and some traditional songs are printed on the back page of Cina, the Party's Latvian-language daily), but Latvians are not given the day off from work. In 1973, and perhaps in other years, Intourist, the Soviet Company for Travel in the USSR, sponsored an observance of the holiday for Latvian visitors from abroad. Signs of local observances were widespread in Riga. [6]

The folksong is a particularly characteristic form in Latvian culture, and national songfests, now held every five years, occasionally provide settings for the demonstration of national feelings. [7] The most noted Latvian composers of both folk and classical music include Emelis Melngailis and the brothers Jazeps and Janis Medins. The latter is well-received by the Soviets even though he lived in Sweden from World War II until his death in 1966. [8] Soviet Latvian writers who have been awarded prizes by the Soviet regime include Vilis Lacis (Chairman of the Council of Ministers from 1946 to 1959), Andrejs Upits, and Janis Sudrabkalns. However their work is generally considered poor quality in the West. [9] Today young writers in Latvia apparently continue to be concerned with national or non-Soviet cultural values. There has been frequent criticism of these writers and of the organizations responsible for their work in the Party press, as well as some arrests. [10] (For information on Latvian literary journals and press see the section on media.)

The Latvian republic is regarded as one of high culture in the USSR. Riga is a highly developed and well maintained metropolis with architectural and cultural features similar to those of other large European cities. Latvia has ten theaters. Most of them are located in Riga. They include the Opera and Ballet Theater; the Rainis, a Latvian Drama Theater; the Russian Drama Theater; the Youth Theater; and the Komsomol Theater. The Riga Cinema Studio produces films in both Latvian and Russian. The Latvian Academy of Sciences (established in 1946) consists of 16 scientific institutions and a personnel of 1500 including 45 academicians. Latvia has also an Academy of Agriculture, an Art Academy, and the Stuchka Latvian State University. The Latvian Public Library holds three million volumes (1967). The Riga Museum of Fine Arts and the Museum of Latvian History are well known throughout the republic. [11]

1. See Ekmanis, 1972: 44-70, passim; Rutkis, 509-510.
2. Rutkis, 1967: 616.
3. Kholomogorov, 1970: 74-75. The significance of the figures is not clear, and they should be interpreted with caution. As additional evidence of the maintenance of religious feelings in Latvia, Rein Taagepera has reported an interview given by the Lutheran Archbishop of Latvia in. which he stated that 240 Latvian congregations own their own church buildings (Estonian Events [June] 1969: 14: 5). In 1936 there were 325 Lutheran congregations in Latvia (Rutkis, 1967: 618).
4. Such identification has been given limited recognition by the Soviets. Newsletter from Behind the Iron Curtain, (June) 1971: 470.
5. Andersons, 1953: 79, 148.
6. Rutkis, 1967: 501, and personal observations of F. Harned.
7. Ibid.: 501, 547.
8. See Glimpses of Latvian Culture, 1971: 21-22.
9. Rutkis, 1967: 517-518.
10. See Ekmanis, 1972: 60; Estonian Events (February), 1968: 4: 1, and (December),1968: 11: 1; Cina, (September 15), 1970 and (March 3), 1972.
11. Nar. obraz., 1971: 334; SSSR, 1967: 591; Nar. khoz. 1970: 660, 674.