A Short Introduction to Latvian Romani Culture

A SHORT INTRODUCTION TO LATVIAN ROMANI CULTURE Photographs from the collection of the Romani Cultural Centre, archives of the the Museum of the History of Riga and Navigation, private archives of the Leimanis family and Ēriks Kleins.

Cover painting “Attraction of Paradise” by Ornella Rudeviča.

Text by Elvita Ruka, publicist, Mg.art. Layout: „Sava grāmata”.

This project is co-financed within the framework of the Rights, Equality and Citizenship Programme of the European Union.

The present material has been developed under the project "The Latvian Roma platform 3: fostering cooperation and participation" with the financial support of the European Union Rights, Equality and Citizenship Programme 2014-2020. The Ministry of Culture of the Republic of Latvia and Elvita Ruka is responsible for the contents of the material. It does not reflect the opinion of the European Commission.

Every country of the world has its own People that have been wandering through gorgeous adornment – Roma, which is centuries by crossing continents, over- the largest ethnic minority in Europe1. In passing mountains, have survived perse- Latvia this national minority has been cutions, have been both loved and hated – known as Gypsies for centuries and with the people that are and remain unique. this name it has become a part of Latvia’s The exotic past when Roma wandered country, cultural environment and com- from place to place, borrowing the most mon mentality. Even though by numbers magnificent, best, brightest features from it has always been a small part of our every culture – in garments, music, lan- residents, still it is compact, visible and guage – is a heritage of centuries in the slightly diverse. The name “Gypsies” has blood. Adaption to the country of resi- arrived with this nationality from other dence is a sign of the recent past. It is sig- countries, it has spread its roots in the nificant to remember that Roma have community, cultural heritage, literature preserved their peculiarity, they still differ and arts. in each country. Everywhere they go they both belong Latvian Roma reflect the local features to the country’s own people and are of character. Living together with Latvians strangers in the country, both well-known and other nationalities in Latvia, they and different. It is the fate of people that have become more down-to-earth, they do not have their own ethnic country, but have grown roots in Latvian climate and have a deep and strong self-preservation mentality. The colourful garments, golden code – survival instinct, the ability to jewellery, proud hearts and impetuous adapt, faith in God and bright character. It characters remain just for movie screens is the fate of people whose origin are still and novels, the Balkan temper and Rus- entwined in secrets and legends, people sian countryside. However, Latvian Roma that pass over their culture, life wisdom have a reflection of their fiery tribe in of generations collected on the road by their eyes – those are people who through word of mouth – from heart to heart. all the times have been able to preserve happiness for life, wit and warmth at the 1 Information from the website of the European Union Agency for Fundamental Rights https://fra.europa.eu/en/ family hearth. 4

Kārlis Rudevičs. Painting “Roma Entering Latvia”, 2000. From the collection of the Romani Cultural Centre.

Jesus’ cross and later stolen, incite curiosi- OUTLAWS OR ty and hide tracks. The locals were curious to know – who were they and where did CHOSEN ONES? they come from, these visitors that dif- fered by appearance and behaviour. Roma Academic literature presumes that the arrived in Europe in the Middle Ages, ethnic country of Roma is India, the terri- their second country and still the largest tory in the valley of the River Indus that territory of residence was the Balkan re- currently is a part of India and Pakistan. gion. Some groups travelled further, grad- There is no archeologic or written evi- ually spreading across the world. Roma dence to prove that, but the language and arrived in Latvia as peaceful strangers anthropological studies clearly point in who had home everywhere under the Sun. this direction. The legends bring to Egypt On their way they needed to feed their and even to the God of the Sun, Ra, relate horses and light up a campfire, they had to with Kurds and Afghans, adorn with the get their daily bread, therefore they had to Arabian guitars and nails forged for the make friends with the locals. Roma were 5 doing it in their own way – they enter- and having felt a rather friendly attitude, tained the settled people with their songs, Roma made their roots here and wan- dances, fortune-telling, circus tricks, of- dered only seasonally within the borders fering their crafts and practicing their cult of the closest region. They were quite trade – horse boarding. They brought peacefully living side by side with the lo- along changes and some news, decorated cal residents, they had distinct areas of the everyday routine, inciting curiosity, trade and territories. They were mostly admiration and disdain at the same time. living in the country, creating and deep- They were diverse and belonged to various ening an impression that all “Gypsies” are sub-culture groups, they had a distinctly children of nature and feel the best in a different social life, while from the outside fresh air. They would gladly live in a green they were all associated with “Gypsies”. meadow with their carriages, make camp- Their different appearances and lifestyle fires, breed horses, men would go to town arose suspicions – often they were driven just to sell something with a gain, have off, whisked away, chased with claims fun in a pub, pray to God and then return that they were all thieves, swindlers and back to the settlement where everybody frauds. has his wife and children, where there is Thus, inspired by their free lifestyle freedom, song and dances. According to and on the road to a better life, in the 15th- the Romani traditional perception of life, 16th century Roma arrived in Latvia from not much is needed for happiness, but the Poland and Germany2. This is reflected honour of the family, togetherness and in their family surnames. The surnames living in nature are the most important Kleins, Leimanis, Neilands, Erberhards, things. Sīmanis prove their origin from Germany, Happiness or “Baxt” in the while the surnames Putrašēvics, Marcin Romani language is the basic kēvičs, Kozlovskis, Dombrovskis suggest value that every Roma wishes of roots in Poland. Most of Roma were others from the whole heart – it is living and still live in Kurzeme region. the richness of the soul, success, They have settled in the valley of the River family welfare and the gift of Abava, crowning Sabile as the unofficial Romani capital. Even though historically God. That is how they lived, wandering has been known as the most seeing the mission of life in the characteristic feature of this national mi- family and community. nority, Latvian Roma were not travelling that much. Having arrived in this country The idyllically romantic vision of life of Roma had just two significant draw- 2 Apine, I., Gypsies (Roma) in Latvia// The Fiery Tribe (Riga: publishing house “Imanta”, 2007.), p. 11 backs – Latvia’s short summer and the 6 need to earn bread. The long autumns and boarding and crafts were more common cold winters forced them to look for at occupations, many Latvian Roma were least seasonal shelter, mostly provided by blacksmiths and cobblers, while the ma- friendly farmers and town people. Also, jority of Roma earned their daily bread in they needed their daily bread. Not every- seasonal and casual jobs – initially with thing could be provided just by men sell- the German barons, then with Latvian ing horses and women telling fortune or farmers, and later, during the years of bargaining – activities that could be com- Latvia’s first independence, in large farms. pared to exchange of services and witty Urbanisation of Latvian Roma is a histori- begging at the same time. According to cally new feature and happened unusually the Latvian and Roma folklore, the Roma- fast in their community. In 1935, just 7.3 ni women with their character and psy- percent of Roma were living in cities, chological skills in a way were serving as while others remained in the countryside. countryside psychotherapists – women The Soviet regime tried to put an end to were walking from home to home, offer- the nomad lifestyle in the whole Soviet ing to listen in on the joys and sorrows of Union with administrative means. In the house, sharing advice or telling for- 1956, a special decree demanded registra- tune, helping out with small everyday tion of all “Gypsies”, their association with chores, and in exchange receiving food a permanent place of residence in cities or products or household goods. The con- villages and engagement in paid jobs. The ception that a real Rom considers paid ancient, romantic nomadic lifestyle was work beneath him is an exaggerated gene left in the past like a distantly glowing ralisation or an echo from the ideals culti- campfire. Today’s reality, the practical care vated during the hippie era – sources sug- for living and family welfare have pushed gest that Latvia’s Roma had to take up the ideals even further away. work from the very start. The history of Latvia tells not only about workers, but also horse traders, craftsmen, famous for- CAN BIRDS OF tune tellers, artists, cultural activists, etc. PASSAGE BE Latvia’s population census in 1897 shows3 that less than 10 percent of the COUNTED? 1,942 Roma registered in Latvia were working in farming. Agriculture could not According to an old legend, all Roma were be the traditional lifestyle of nomads, they once birds. One day while flying over the had to learn this as a new skill. Horse country, they saw a wonderful palace shining in the sun. Driven by longing, Roma – 3 Apine, I., Gypsies (Roma) in Latvia// The Fiery Tribe (Riga: publishing house “Imanta”, 2007.), p. 13 birds flew into the palace that was full of 7

 Kārlis Rudevičs. Painting “Once We Were Birds”, 1993. From the collection of the Romani Cultural Centre.

geese, hens and turkeys. They were in awe remained unchanged – they stayed with the of the guests’ beauty and started to entice birds who have forgotten to fly4. the colourful birds with gifts, gold and pre- If this beautiful legend can also refer cious stones – to make them stay in the pal- to the Latvian Roma, then a part of this ace. Soon all Roma were dressed in shining anxious soul is flying among us. It is a part gold. Only one bird resisted the temptation of the imperceptible myth of Roma that and did not touch the gold. It called on suits them so much. Even their exact pop- everyone to fly away, but nobody listened to ulation number has never been certain. him. With a heavy heart he flew up to the While wandering, Roma had often hidden sky and then crashed into the ground as a their identity or avoided being counted. stone. His death made all other Roma re- Before the war, there were about 4,000 turn to their senses. They tried to fly with Roma in Latvia (3,839 registered in 1935), their wings, but gold had made them too and half of them was exterminated during heavy. A small red feather came down from the terror acts of the Nazi in a period of the sky. It released Roma from the heavi- Second World War. After the positive ness of the possessions, but still it was not growth of the Roma population during able to lift them up on their wings any the Soviet period, their number increased more. The feather took off with the wind considerably. According to the population and flew away into the world. Roma were census in 2000, there were 8,024 Roma, following it and, anxiously beating their wings, turned into people. Only their souls 4 In an interview with Kārlis Rudevičs in January 2001. 8 accounting for 0.3 percent of the overall Russian Roma. The first one is calledLot - population in Latvia. On January 1, 2007, fitka Roma or the Chuhni by Russian there were 8,559 Roma registered. In rela- Roma, while the other is called Xaladitka tion to the intense migration to other Roma or the Fandari by Latvian Roma. European countries, mostly the UK, in The most visible difference is everyday 2019, there were only 7,060 Roma regis- language they use besides their native lan- tered in Latvia5. But Roma still believe guage – Latvian or Russian, but there that the number is twice as large – those are also differences in character, everyday who have remained in Latvia and those traditions and culture. Latvian Roma ad- who are living outside Latvia, but have mit that they are calmer, have a different maintained their Latvian citizenship and character, and they always add that “they family ties. Irrespective of their exact are more like Latvians”. number, it is a small minority in Latvia For many people Roma associate with that is connected to our land by ancient the image created by movies and perfor- cultural ties and loyal attitude to the state. mances, where the bright-coloured skirts Thanks to the natural gifts, Roma quite of the women are fluttered around, while easily learn to speak a foreign language, men definitely have a knife in their boots therefore it is easier for them to integrate which will flash in the air at a moment of among the native population. passion… However, life is not a stage, It is important to know that Latvian therefore both Russian and Latvian Roma Roma are divided into several subgroups in many areas have merged within today’s based on the migration history, places of society. What are the differences that have settlement and cultural traditions. Non- remained and distinguish them among Romani community identify them as rep- other nationalities? resentatives of common nationality of Definitely, it is their native language “Gypsies”, but it is an oversimplification. (Romanes), as well as the internal social Roma are distinct about their national organisation and the sense of togetherness identity and are aware that, while origi- for those whose life is based on the un- nating from one source, they have divided written and strictly followed Romanipen later into different streams – like in other rules – in simple words, it can be called the European countries, also here the Romani nation’s inner Constitution. There are a community is not ethnically homogene- number of Roma who do not hide their ous and there is a variety of dialects of the identity are proud of it. They are those Romani language. There are two largest who honour and develop the cultural her- Roma groups in Latvia – Latvian and the itage of Latvia’s Roma, while for other Roma it should be learned anew – they 5 Data of the Office of Citizenship and Migration Affairs of the Republic of Latvia, 2019. have forgotten it in the haste of social 9

survival. The person’s position in the tradi- ANCIENT IMAGE OF tional Roma community depends on belonging to the certain social class or ROMA/GYPSIES “zorte” as Latvia’s Roma call it.6 When born in a Romani family, a person auto- Latvia’s folklore sources reveal a Roma matically inherits not only the ethnic ori- man as an ordinary, vital, slightly cun- gin, but also the social status in the com- ning, life-loving person – it is confirmed munity, and this status remains unchanged in folk songs, fairy tales, newspaper arti- and determines almost everything – how cles from the 19th century. Their dignity children will be brought up, how guests and wisdom of life is reflected in a folk are received, how much education and song that claims: “I was a daughter of a culture will be provided in the family. Ac- Gypsy, I learned all trades, I can do spells, I cording to representatives of the tradition- can practice sorcery, I can skin a lamb” („Es al Romani community, in the mutual com- čigāna meita biju, Visu darbu mācētāja, munication among Roma much depends Māku burt, māku riebt, Māku jēru on the “zorte” the family belongs to – nodīrāt.”)8 The positive and even admiring whether the family belongs to the highest attitude is demonstrated in an article of social class – “intelligentsia”, the medi- the 280th issue of “Baltijas Vēstnesis” um-class or so-called “Kolkhozniks” or newspaper of 1884: “berry-pickers”, or to the lowest class so- called “Chupari”7. Also, much of culture ”You will seldom find such perception and awareness will be deter- a nation in the world that is as mined whether the Roma is born in a wonderful as Gypsies. It is a homogeneous or a mixed family, whether wonder that this quite weird its members have assimilated or for some nation that has been living in reason have been expelled from the tradi- civilised Europe for several tional Romani community. This nationali- centuries, scattered among other ty is versatile, which can be brightly seen nations, has been able to also in the cultural heritage of Latvian preserve their features and Roma preserved in personalities, their traditions; time, climate and large work, literature, art, poetry, songs – it is political turns and examples set especially worth to highlight and popular- by other nations have not been ize it in the modern global world. able to introduce changes in 6 Another word which describes different „social clases” their lifestyle.” in Latvian Lotfika Roma dialect is word „šļaka.” 7 Kretalovs, D., Dzimtes lomas un to pārveides romu ģimenēs Latvijā// Zinātnisku rakstu krājums „Dzimtes konstruēšana” 8 Website of the Academic Library of the University of (Rīga: izdevniecība AVENS, 2016.), 79.lpp. Latvia www.acadlib.lu.lv/arc/cigani_Latvija 10

 Kārlis Rudevičs. Cover of book “Bimbars – Bimbarus”. Author’s edition, 2000. From the collection of the Romani Cultural Centre.

 Carl Huhn. Painting “Young Gypsy Woman”, 1870. From the collection of the Latvian National Museum of Art.

Colourful and touching scenes with par- artist Kārlis Rudevičs (1939-2002), having ticipation of Roma have been featured by developed the character of Bimbars based Latvian writers Jānis Jaunsudrabiņš (1877- on tales of the Roma nation. In the intro- 1962) and Doku Atis (1961-1903), and duction to his book, he characterised the also other authors have reflected on Gyp- Romani folklore and the living tradition sies. The famous Latvia’s Baltic-German of tales: “Fairy-tales, legends, funny stories painter Carl Huhn (1831-1877) created a and folk songs played a significant role in romantic painting “Young Gypsy Woman” the life of Gypsies in the pre-television era. that features social reality and is a part of Those were pastimes in cold winter eve- the permanent exhibition of the Latvian nings, sitting by a warm fireplace or in National Museum of Art. The painting summer by a glowing campfire, and they made in 1870 depicts a young girl as a were also the bonding point of families and child of nature playing music – realistic whole clans. Fairy-tales, legends, songs and and romantic at the same time. The best funny stories were listened to by everyone – reflection of the national’s colourful image the old ones, the young ones and children. with an elegant ease has been created by A good story-teller was respected and the brightest Latvia’s Romani poet and warmly welcome everywhere. The Gypsy 11 folklore is very rich, admirably colourful Bimbars of course has his own special and full of fantastic imagination.”9 Romani wisdom. He is naive, even sim- Roma enjoy stories about magic, rising ple-minded, but kind-hearted and always of the dead from graves and other supra- optimistic. He is aware of his position in national phenomena. Roma and Latvians the world order and is not grumbling or have similar folk songs about orphans, complaining about it. He is driven by hon- pubs and recruits, also stories and anec- est intentions, but his small cheats turn dotes about the witty “Gypsy” who fooled out as naive misunderstandings. He does the landlord. The character of Bimbars not have an inferiority complex, he is sure was based on all these sources, and in that God wishes him only well. He does Kārlis Rudevičs’ poetry demonstrates the not lack initiative and self-pride – having archetypical image of Latvia’s “Gypsy”. no possessions on his own and with his Already the first verse reveals features single shirt on his back, he is proud to of the character and structure of the fami- present a simple bean to the baron as a ly and the whole nationality: gift. Bimbars is polite and well-wishing, therefore he receives presents for all his “Bimbars does not come from an completed and uncompleted works. Bim- ordinary family – it is famous on the bars is able to laugh at himself – when he Baltic coast; his father comes from the is sawing a branch on which he himself is Bird tribe who is no friend to deceit and sitting, when bragging in a pub he orders fraud, he raised his son decently – his a bowl of mustard or is pretending to be a first Gypsy boy. The only thing he was dead man rising. This is what he is: not able to teach him was to sow and to furrow. He himself did not have to do “You may ask whoever you any job because his wife was the want – Bimbars is well-known bread-winner – whisperer, fortune among people, he is still alive in teller. Bimbars was growing up on his Latvia. He is somewhere among own, young and healthy as an oak in a Roma. A simpleton and a meadow. Also, his eleven brothers were daredevil, helpful and kind- all musclemen. Still, Bimbars stood out hearted, a strongman, but naive among his brothers both in vigour and as a child, always the merry spirit – he was the strongest one, he Gypsy boy, exactly what Gypsies 10 was the smartest one.” always have been.”

We can only agree with the author – life

9 Rudevičs, K., Bimbars (Riga: author’s edition, 2000.), p.5 would be much sadder without Bimbars 10 Ibid., p. 9. and his compatriots! 12

 Choir of “Friend of Gypsy” organisation on April 29, 1933, at the Latvian Conservatoire. Jānis Leimanis in the centre. Photographer Roberts Johansons. A photo from the archives of the Museum of the History of Riga and Navigation.

75 NOTEBOOKS nicknamed Berņis – a religious, educated and bright Roma man. This outstanding AND FIRST BOOK cultural activist was born in Skrunda in 1886 and until 1898 spent his childhood During Latvia’s first independence period, among nomads in Kurzeme forests. He the Romani cultural heritage gained a vis- finished the school of Kuldiga Russian or- ible shape. The archives of the Latvian thodox parish, went to Aizpute district folklore received 75 notebooks where the school, but did not finish it because of the Romani folklore was described in a very poor material situation11. Being a strong careful and round-lettered handwriting in believer, he studied the Bible and in 1931 two languages at once – the native Ro- completed its translation into the Ro- manes and Latvian language. It happened manes. He established an organisation in 1933 and 1934, when this invaluable contribution to the cultural history was 11 Vīksna, M., Introduction//J.Leimanis “Gypsies in Latvia’s forests, homes and markets” (Riga: publishing house Zinātne, ensured by Jānis Leimanis (1886-1950), 2005.), p. 9. 13

“Friend of Gypsies” (“Čigānu draugs”) whose members gathered in a building belonging to the Edinburg Orthodox Church at Jomas Street in Jurmala. Jānis Leimanis conducted the organisation’s choir, organised concerts and became a remarkable cultural activist. In 1933, he at his own initiative started work as a tempo- rary employee at the archives of folklore, collecting Romani folklore – in total 500 folklore units were recorded in 75 note-  Juris Leimanis at the military service of the books, including legends, stories, fairy- Latvian Army, 1938. Photo from family archives. tales, anecdotes, proverbs, songs, schla-  Cover of book “Gypsies in Latvia’s forests, gers, etc. His contribution proved that the homes and markets”. Publishing house “Zinātne”, 2005. Romani culture has ancient roots, that Roma understand the past and are also following the flow of time – integrating tion, therefore he sent Juris and his two into the society, respecting the country, other foster sons to school. Juris finished valuing education, not hiding their origin, Bulduri elementary school, studied at the but finding pride in it. There is nothing Riga Teachers’ Institute, graduated from embellished in the stories recorded by Rainis’ Gymnasium, served at the cavalry him. It is a very vital world where people of the Latvian Army. After the army, believe in fate, but do not stop playing he enrolled in the vocal class of Latvia’s with it. Based on Leimanis’ stories, the Conservatoire, but World War II de- first Romani book was published in 1939, stroyed all future plans. “Gypsies in Latvia’s forests, homes and The Leimanis family was among those markets”, whose author was then 33-year Roma who, by the grace of God, survived old Juris Georgs Leimanis – Jānis’ foster the genocide. They had settled in the vi- son. cinity of Talsi where, thanks to Kārlis Juris Leimanis (1916-1973) was born Krūmiņš, the massacre against the Roma in 1916, in Yaroslavl, Russia, where his left them untouched. The book “Gypsies parents had been in exile, but in 1921 the in Latvia’s forests, homes and markets” is a family returned to Latvia. After the death direct, laconic, but very colourful and of his father, Juris in early childhood was vital portrait of the Roma nation. “A accepted in the family of his father’s Gypsy is free as a cloud in the sky, and now brother Jānis. Leimanis senior was well you want to hold a cloud in the reins. What aware of the role and necessity of educa- will come out of it?” women say in the 14

beginning of the book when their men Romani camps throughout summers with started sending children to schools. Lei- romantic nostalgy – there were campfires manis’ example shows that belief and edu- and horses, there were songs and tales, cation bring only good, and being a Rom parties and pranks, but the family was is not an obstacle for active social life – sustained through the whole winter for quite the contrary. the money earned in summer kolkhoz work and they could send their children to school! Those Roma who were gifted SOVIET TIME AND with agility and entrepreneurship soon “COMPLETE JAZZ started to use the weak points of the Soviet regime – deficit. They travelled BAND” around the vast country, they knew where and what could be obtained, how to buy, The Soviet period in the life of Latvian sell, profit and not get jailed for the crime Roma meant that they had to settle down, of speculation – activity that today is work and send children to school even considered legal business. Some Roma though the education level was not con- managed to live quite well during the sidered important in Roma families and Soviet times, but everybody had food and higher education was not particularly a roof over their head. The Soviet regime valued – in their opinion, for working in a turned out socially well for Roma, and collective farm (kolkhoz) or factory and even culture was not forgotten. earn a living. Nobody was wondering why The first decades after the war were the Romani children arrived at school characteristic with flourishing of amateur only in early October when the berry culture in all areas, including in the Rom- season in forests was over – the important ani community. There were a number of thing was that they arrived at school at all! amateur groups during the Soviet period Gathering “fruits of the forest” (blueber- that sparkled for a short time, excited the ries) was a traditional Latvian Romani audience and then disappeared. Those occupation and it has not changed even who took up music as their living – musi- today. cians on the stage and in pubs – were To a certain extent, the Soviet time steadier in their art of stage. Natural gifts was quite close to the traditional Romani and popularity of Romani music ensured lifestyle, especially in the countryside. demand in the entertainment sector, the Collective farms needed weeders, harvest- talented ones just had to learn and play ers, workers in the forest and with the music. Ventspils Roma shone especially cattle – Roma were the ideal workforce bright on stage. Juris Leimanis continued for that. The Soviet children remember what his foster father Jānis had started in 15

 “Ame Roma” band – the brightest star on the stage among Latvia’s Roma. From the collection of the Romani Cultural Centre.

culture – he was singing, organised events FROM RESTAURANT with others, and in the early 1960s he created a performance of the Romani wed- TO PHILHARMONIC ding with 60 participants. This troupe travelled across Latvia and other Soviet Combining the ethnical Romani peculiar- republics. ity and commercially profitable popular Juris Leimanis’ son Pēteris like other music genre, a professional band “Ame contemporaries worked as a musician Roma” was established in Riga. Its ideo- both unofficially and in a paid state job – logical forerunner was Moscow’s “Gypsy” he played music in bands in the popular theatre “Romen” („Ромэн”), popular culture centre of railwaymen and in the across the Soviet Union. In 1931 it was city club and restaurants. Officially, he had established by active Romani youth who nine Roma employees in the Ventspils bu- wished to fight against the pseudo-Roma- reau, but in fact there were many more ni stage image – vulgarity and banality. musicians – there had been a “complete During the Soviet stagnation period this jazz band”, the experts claimed.12 theatre troupe was well-known among Latvian Roma and its guest performances were warmly welcomed. Cooperation and ties developed, and “Romen” artists be-

12 Tihovska, I., Real Gypsy Music. Authenticity and Ethnicity came the authority for Latvian Roma in Music of Latvia’s Gypsies (Roma) (Riga: Institute of musicians. When “Ame Roma” was estab- Literature, Folkore and Art of the University of Latvia, 2017.), p. 176. lished and made tours across the Soviet 16

Union, the support of “Romen” empow- The refined restaurant culture of the ered them. “Ame Roma” band was the Soviet times opened gates for Arturs’ mu- brightest contribution to Latvian culture, sical career in Riga. Even though all peo- which polished the zeal and the talent ple were considered equal, the restaurant rooted in the genes to high professionality. atmosphere was enjoyed by the elite only There were several leaders in the band and and they dictated the demand – they they changed. Those that were especially appreciated Romani romances. Restaurant remarkable included dancer Valērijs “Ruse” included Arturs Kopiļenko’s solo Čunčukovs and musician Sando Rudevičs performance in the 1974 variety show, but (1965-2012) whose talent and working ca- in 1976, at the request of the restaurant’s pacity developed the bright image of the administration, he created Romani band band and helped it to get integrated “Ame Roma”, gathering several Romani among professionals. families in it. The band was loved by Vocalist and guitar player Arturs the audience and appreciated by profes- Kopiļenko (1939-2018) had been with the sionals – evidence of which is visible in band for the longest time and became its 1985 when “Ame Roma” was listed among leader. He was born in a family of Ukrain- the professional groups of Latvian SSR ian Roma in 1939 who moved to Latvia in state philharmonic. The time until reor- 1956 where he soon started the career of a ganisation of the philharmonic in 1990 musician. In the late 1950s, during his was the band’s finest hour that lasted for military service, he was already conduct- five years – there were 30-40 concerts a ing an orchestra. Later, besides his work in month, the concerts were sold out and A.Popovs’ Riga Radio Factory, he played they excited audiences in Latvia and in a band. across the Soviet Union. Musicians enjoyed the fame and were actively travelling – the tour schedule was saturated, and the music touched the people’s souls everywhere they went. The repertoire included popular songs – Russian ballads, Romani folk songs and dances that were accompanied by the catchiest Soviet mel- odies. The audience was satisfied and the musicians also were able to achieve their goals – to promote the best of the Romani culture. Under the lead of Arturs Kopiļen-  Arturs Kopiļenko – a Romani musician all his life. From the collection of the Romani Cultural ko, they were doing it professionally, with Centre. devotion, zeal, keeping to high artistic 17

criteria and passed it over to the next composition of the band. The band’s leg- endary leader passed away in early 2018 and was performing on stage until his last days. He was not only a talented musician and long-term leader of the band, but also an excellent teacher – having raised several generations of Romani musicians who are still touching people’s hearts and souls, making them cheer and grieve.

LET DARKNESS LEAVE OUR LIVES

Two outstanding men were most passion- ate about the self-confidence, culture and future of the Roma nation – Kārlis Rude- vičs and Aleksandrs Belugins (1942-1997).  Kārlis Rudevičs. Portrait of liguist Aleksandrs Belugins, 1997. From the collection of the Their contribution to consolidating and Romani Cultural Centre. educating Latvia’s Roma community is in- dispensable. As Latvia restored its independence, they could make their dream of among his ancestors. He wonderfully mas- life come true – awaken the spirit of the na- tered different Romani dialects and devot- tional identity among their nationals, prove ed his life to studying this culture. After the that they can be proud of their ethnicity. military service, he graduated from the The main thing that is needed for that – Faculty of Foreign Languages of the Uni- awareness of their own culture and educa- versity of Latvia and adopted a creative tion! Their joint work is the Romani ABC pseudonym “Ļeksa Mānuš” for his further book, the Latvian/Gypsy dictionary, for- scientific work – “Ļeksa” is a short version mation of the first Gypsy National Culture of his full name Aleksandrs in the Romani organisation, and also their personal language, while his surname “Mānuš” example played as important role. means “man”. Besides the scientific work, Aleksandrs Belugins’ family was multi- he wrote poetry, studied the Romani cul- national, there were Russians, Latvians, ture, translated and wrote publications Germans, Lithuanians, Poles and Roma about the Romani religion, culture and art. 18

In 1996, two Romani ABC books were worker. His artistic soul was combined published in Latvia – in Latvian and with strong leadership skills. He passion- Russian Romani dialects, illustrated by ately believed in his ethnic nation and he his compatriot Kārlis Rudevičs. In 1997, excelled it by creating art. the “Gypsy-Latvian-English and Latvian- Kārlis Rudevičs was born shortly be- Gypsy dictionary” was published which is fore World War II as the tenth child in the a unique event in the scientific communi- family. He lost his parents quite early, ty and for the Roma nation.13 therefore his life was not easy. Still, he studied at the prestigious Riga Secondary School No. 1 and was writing poems in Latvian starting from the age of nine. They were published in children’s news paper “Pionieris” (“Pioneer”) and turned out to be so good that he was awarded with a voucher to prestigious pioneer camp “Arteks”. Since the age of 13, Kārlis had to start an independent life and work hard, and it hardened his character and strengthened his willpower. Even though he was able to obtain only secondary education, the talented youngster studied the world’s art on his own, literature, history, philosophy and languages. At the age of 21 he started a family that became the source of his pride and inspiration, ensured bright emotions for full-bodied art, and served as a moral example to others.

 Kārlis Rudevičs. Self-portrait, 1997. From the As Latvia restored independence, in- collection of the Romani Cultural Centre. tense public activities were started. In 1991, Kārlis together with his son Nor- The brightest representative of the Roma- munds convened a meeting of Latvia’s ni culture, Kārlis Rudevičs, had a special Roma at the House of Journalists and es- talent in literature and painting, at the tablished the Latvian Gypsy National Cul- same time being a patriot of Roma nation, ture Society. Sando Rudevičs was elected a good organiser and outstanding public its chairman, and his duties were later taken over by his brother Normunds. 12 re- 13 Information from the Romani Cultural Centre, www.romucentrs.lv gional representations were established, 19

his art, he both held close to realism and strived into existential contemplation. One of his most favourite motives was the road – a symbol that is an integral part of the Romani culture. The artist believed – “there is no way to happiness, the way itself is happiness. While you approach your goal, your eyes are glowing and you are happy, but when you achieve your goal, the routine starts”.

 Cover of Romani ABC book. From the collection of the Romani Cultural Centre. CONTINUATION OF CULTURAL WORK events were organized to consolidate the Roma people and strengthen their cultur- AND TRADITIONS al identity. In 1996, the first solo exhibition of Latvian Romani culture – it is a campfire Kārlis Rudēvičs was organised at the Reu- of the past and present where both repre- tern’s House. Latvia’s cultural space grew sentatives of other nationalities and Roma richer with four collections of poems by themselves can find wisdom of life and Kārlis Rudevičs which were followed by a fulfil their hearts. The new Millennium number of solo exhibitions of paintings. At the time of Millennium, he was shining like a shooting star at the sky of the Latvi- an art, attracting with his bright talent and ability to reveal the vast soul of Roma. He strengthened the prestige of the Romani culture not only in Latvia but on a global scale. Kārlis Rudevičs was the first Roma- ni artist, poet and developer of the Roma- ni literary language in Latvia, the only Roma representative awarded with the

Order of Three Stars, Latvia’s highest state  Activist and organiser of Romani cultural award. In 1997, a documentary was shot life in Sabile, Ēriks Kleins. Photograph from the about the artist – “Sketches of Gypsies”. In family’s private archives. 20 has presented the same challenges to Roma as to other nations – pragmatic realism and globalisation is dominating the world. The social and material challenges are those that change models of living and cultural processes. There is less time and interest in amateur arts even though they are supported and promoted in different ways – Ēriks Kleins, Dainis Krauklis and Kaspars Arhipovs are especially active in strengthening the Romani cultural heritage, development of the cultural and civic society of their nation. The creative temper of the Roma is present also in Latvia’s popular music, it is an integral part of today’s cultural life. This special sparkle strikes in the Romani songs and romances, including in musical performances when the Romani artists  Kārlis Rudevičs. “Portrait of Lawmaker step on the stage, such jovial and talented Normunds Rudevičs”, 2000. From the Romani solo artists as Kaspars Antess, collection of the Romani Cultural Centre. Dzintars Čīča and the brothers “Ričs”. The Romani folklore traditions on stage are continued by “Ame Roma” band val “Roma World” that has been held and the Rudevičs family. Roksana Rude- since 2015 is a colourful, world-level and viča is the head of the Latvian Roma Mu- popular event, while the public education seum of History and Art and organisation is conducted by events organised by the “Roma Cultural Centre” that actively pre- “Roma Cultural Centre” on the Romani sents the Romani art heritage, culture and culture and history, including the Roma traditions to a broader society, reducing genocide in Latvia during World War II. the common stereotypes about the Roma. In 2016, the Baltic Roma Senior Confer- The organisation is respectfully represent- ence was organised to commemorate the ing Latvian Roma in the world – there is genocide victims, attracting more than not only the Roma museum, but also 200 participants, and an archive of geno- there is publishing house, international cide eyewitnesses and survivals was estab- cultural and educational events are organ- lished. In cooperation with organisation ised. International Romani Culture Festi- “International Romani Union”, the “Roma 21

 International Romani Festival – the brightest Romani cultural event in Latvia. From the collection of the Romani Cultural Centre.

Culture Centre” in 2015 successfully or- Prague, he was elected the organisation’s ganized the World Romani Congress that High Commissioner. For many years he attracted participants from 27 countries of has been active in the Minorities Advisory the world, and Normunds Rudevičs was Council of the President of Latvia, and the elected the president of the International Consultative Council for Roma integra- Romani Union. tion policy of the Culture Ministry. Nor- Kārlis Rudevičs’ son Normunds Rude- munds Rudevičs’ activities and achieve- vičs has been the chairman of the Nation- ments confirm that he is the ambassador al Culture Society of Latvia’s Gypsies since of Latvian Romani culture and inspirer 1993, in 1998, he was elected as Member of many creative ideas both in the local of Latvian Parliament of the 7th Saeima; community and abroad. in 2000, he became a member of the organisation “International Romani Union”, and, during the World Roma Congress in At present, the family’s youngest representatives are on their way to fulfil their talents – Roksana Rudeviča is singing and dancing in “Ame Roma”, she is active in civic, public and cultural work, while her sister Ornella Rudeviča, in addition to performing arts, has taken up painting. She is proud of the Roma ethnic temper and the rich culture that is reflected in the explosion of colours and exotic themes. “It is the soul of my nation” said the promising artist who is reaching for high goals. Ornella marked her 21st birthday with the first solo exhibition at the Riga City Council, and the exhibition gained popularity. She wants her art to inspire the whole Romani community that has its in- dispensable role in the culture of man- kind. Both sisters want to strengthen the conviction – Roma have many things to be proud of!

 Roksana and Ornella Rudevičas – caretakers and guardians of the Romani culture. From the collection of the Romani Cultural Centre.

 Union of Integrated Society ALTERNATIVES. 2018.  Ornella Rudeviča. Painting “Kanaudz”, 2018. From the collection of the Romani Cultural Centre. A SHORT INTRODUCTION TO LATVIAN ROMANI CULTURE