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BIRDS TWEET | 0:00:02 | 0:00:04 | |
WATER RUSHES | 0:00:14 | 0:00:16 | |
-This is the Revolt, the Peasants' Revolt? -Yeah, peasants. | 0:04:22 | 0:04:26 | |
-This is the old church? -Mm-hm. | 0:04:26 | 0:04:30 | |
-You see Mackiewicz. -The priest. It's in winter time in this photo. | 0:04:30 | 0:04:35 | |
It's very different in winter. | 0:04:35 | 0:04:38 | |
This is Father Skaiderus. And this is Gearoid from Ireland. | 0:04:53 | 0:04:59 | |
We're here to find out about the book smugglers. | 0:04:59 | 0:05:02 | |
-Yes. -Can we look inside? -You're welcome. | 0:05:02 | 0:05:06 | |
The church was built by a young priest, Father Mackiewicz, | 0:05:09 | 0:05:14 | |
who, several years later, became one of the main leaders | 0:05:14 | 0:05:20 | |
of a national and social uprising in Lithuania and Poland | 0:05:20 | 0:05:23 | |
against the Russian Empire. | 0:05:23 | 0:05:26 | |
The rebel priest, he was one of the only priests to actually stand up? | 0:05:26 | 0:05:31 | |
Yes. He was the only man of the cloth | 0:05:31 | 0:05:34 | |
who engaged in armed rebellion. | 0:05:34 | 0:05:39 | |
Bishop Valancius was engaged in cultural, national, | 0:05:39 | 0:05:45 | |
political renewment also, but he said to that priest, Mackiewicz, | 0:05:45 | 0:05:53 | |
"Don't go, you will lose your men | 0:05:53 | 0:05:56 | |
"and yourself will be executed," | 0:05:56 | 0:06:00 | |
but a young man, a young heart, a burning heart for freedom, | 0:06:00 | 0:06:05 | |
he didn't listen to the bishop, to the diplomatic. | 0:06:05 | 0:06:10 | |
He wanted it right now. | 0:06:10 | 0:06:12 | |
-But to take arms and to be leader... -Yeah. -..and go to forest, | 0:06:12 | 0:06:17 | |
to be a partisan, to be uncatchable, as the Russians called him - uncatchable guerrilla - | 0:06:17 | 0:06:22 | |
was the only example. | 0:06:22 | 0:06:25 | |
Book smugglers, book carriers, after the Revolt, | 0:06:44 | 0:06:48 | |
that was the result of the crashed Revolt. | 0:06:48 | 0:06:52 | |
The Revolt didn't succeed, but the fruits of it | 0:06:52 | 0:06:57 | |
was more and more national and international, maybe, movements. | 0:06:57 | 0:07:03 | |
-And this is the hanging itself? -Mm-hm. | 0:07:03 | 0:07:08 | |
-There was a bishop who also organised the book smuggling and printing? -Bishop Valancius. | 0:07:08 | 0:07:14 | |
And he published books | 0:07:14 | 0:07:16 | |
and he founded the first illegal publishing and distributing organisation. | 0:07:16 | 0:07:24 | |
That was the best part, as a result of the failed Revolt. | 0:07:24 | 0:07:32 | |
It was like a fire burning in the future. | 0:07:32 | 0:07:35 | |
So, was the resistance movement - | 0:07:38 | 0:07:42 | |
was it more to do with Catholicism or language? | 0:07:42 | 0:07:48 | |
Historically, everything worked together in one thing. | 0:07:48 | 0:07:55 | |
At that time, Lithuanian identity, they could not separate the Church from the language? | 0:07:55 | 0:08:01 | |
Not from the language and the faith. | 0:08:01 | 0:08:04 | |
Today, it's more complicated, maybe, but in 19th century, | 0:08:04 | 0:08:11 | |
it was, of course, inseparable, I suppose. | 0:08:11 | 0:08:17 | |
So, what do you think about this priest? | 0:08:19 | 0:08:22 | |
He's a good priest. | 0:08:22 | 0:08:24 | |
It's good that the Church was on the side of the peasants | 0:08:24 | 0:08:28 | |
and you had rebel priests to keep the language | 0:08:28 | 0:08:31 | |
and help the book smugglers. | 0:08:31 | 0:08:33 | |
So, did the Church not help in Ireland, | 0:08:33 | 0:08:38 | |
to keep your language, to protect Irish? | 0:08:38 | 0:08:41 | |
The strange thing is the Presbyterian, Protestant Church. | 0:08:41 | 0:08:46 | |
They wanted to protect the language. | 0:08:46 | 0:08:50 | |
They published Bibles in Irish, the New Testament in Irish. | 0:08:50 | 0:08:55 | |
And in a way, the Catholic Church, | 0:08:55 | 0:08:57 | |
by supporting the national school system in the 19th century, finished what the English couldn't do - | 0:08:57 | 0:09:03 | |
they made the people speak English. They took control of the schools, | 0:09:03 | 0:09:08 | |
and the school system. | 0:09:08 | 0:09:10 | |
Children were punished if they spoke Irish. | 0:09:10 | 0:09:14 | |
They were made to feel it was a sin and they had to wear a stick | 0:09:14 | 0:09:19 | |
around their neck and if parents or older people caught children speaking Irish, | 0:09:19 | 0:09:25 | |
they put a notch on the stick and then the children get beat. | 0:09:25 | 0:09:29 | |
So it made them ashamed to speak the language. | 0:09:29 | 0:09:34 | |
I think also in Lithuania, the Church defends first herself. | 0:09:34 | 0:09:40 | |
And you understand that if they will defend the Catholic Church | 0:09:41 | 0:09:49 | |
and they use Lithuanian language, Lithuanian prayer books, | 0:09:49 | 0:09:54 | |
they will keep these peasants for all time. | 0:09:54 | 0:09:58 | |
How do you feel? | 0:11:42 | 0:11:44 | |
So, we're good? We go to work? | 0:11:52 | 0:11:55 | |
-Let's go. -Let's go to work. -To catch book smugglers. | 0:11:55 | 0:11:58 | |
MAN SHOUTS | 0:13:36 | 0:13:39 | |
DOG BARKS | 0:13:40 | 0:13:43 | |
And people are... Then they get the letters, | 0:15:19 | 0:15:23 | |
the newspapers, books. | 0:15:23 | 0:15:25 | |
They understand that there are a lot of people who think the same like they think. | 0:15:25 | 0:15:30 | |
Understand what's happening outside. | 0:15:30 | 0:15:32 | |
And I think they started understanding that we are Lithuanian nation, | 0:15:32 | 0:15:38 | |
that we could get independence. It's real, | 0:15:38 | 0:15:43 | |
because we have our language and so why we can't get our country freedom? | 0:15:43 | 0:15:48 | |
-So the paper, the word became almost like a new weapon? -Yes. | 0:15:48 | 0:15:53 | |
-I think an uncatchable weapon. -An uncatchable weapon, right. | 0:15:53 | 0:15:59 | |
BUZZ OF CONVERSATION | 0:15:59 | 0:16:02 | |
-What does it mean? -It's not to Siberia, just to the prison, but, you know? | 0:16:33 | 0:16:38 | |
People went to work. | 0:16:38 | 0:16:40 | |
-Hard work. -Or labour, labour camp? -Yeah. | 0:16:40 | 0:16:44 | |
So it means to the labour camp. | 0:16:44 | 0:16:48 | |
So, where to now? | 0:17:28 | 0:17:30 | |
We are going to visit one couple. | 0:17:30 | 0:17:33 | |
Her grandfather was a book smuggler. | 0:17:33 | 0:17:38 | |
Right. | 0:17:38 | 0:17:40 | |
-An actual descendant of the book smugglers. -Yes. | 0:17:40 | 0:17:43 | |
WOMAN SINGS | 0:17:43 | 0:17:44 | |
HE SINGS | 0:20:59 | 0:21:01 | |
There's probably more to learn, as we go along, so... | 0:23:03 | 0:23:08 | |
This barge will take us to the Baltic Sea. | 0:23:16 | 0:23:21 | |
Before, there were a lot of these barges. | 0:23:21 | 0:23:24 | |
Not smuggling, maybe, but just carrying wood from forests, or stones to sell. | 0:23:24 | 0:23:28 | |
Now, this is the last one. Like the last connection to the past. | 0:23:28 | 0:23:33 | |
And it's like the barge is carrying us through the past, | 0:23:33 | 0:23:37 | |
through this smuggling territory. | 0:23:37 | 0:23:39 | |
Soon we will get to Tilze. It was like the capital for the old smugglers. | 0:23:39 | 0:23:45 | |
So, where are we now? | 0:23:45 | 0:23:47 | |
100 years ago, there was Prussia. | 0:23:47 | 0:23:52 | |
-This was... -Prussia, Prussia, Prussia. -Prussia. | 0:23:52 | 0:23:55 | |
And there was Russia. | 0:23:55 | 0:23:57 | |
And, now, there is Russia. | 0:23:57 | 0:24:01 | |
And there is Lithuania. | 0:24:01 | 0:24:03 | |
Russia... Prussia? | 0:24:03 | 0:24:07 | |
Russia, Prussia. | 0:24:07 | 0:24:08 | |
-Russia, Lithuania? -Lithuania. Yes. | 0:24:08 | 0:24:10 | |
So, where is Prussia? | 0:24:11 | 0:24:15 | |
Prussia disappeared. | 0:24:15 | 0:24:17 | |
-Like an illusion? -Yes. | 0:24:17 | 0:24:20 | |
This is Tilze. | 0:24:20 | 0:24:23 | |
And now it's Soviet, the new name, this town here. | 0:24:23 | 0:24:28 | |
-Tilze is now Soviet? -Yes. | 0:24:28 | 0:24:30 | |
And it's where many Lithuanian books were published during the press ban. | 0:24:31 | 0:24:36 | |
One of the biggest publishers of Lithuanian books was Otto von Mauderode. | 0:24:36 | 0:24:43 | |
Maybe we can find his publishing house. | 0:24:44 | 0:24:48 | |
OK. Let's go. | 0:25:09 | 0:25:11 | |
This is from a short story that was written by Vincas Kudirka, | 0:28:52 | 0:28:59 | |
called Memoirs Of A Lithuanian Bridge. | 0:28:59 | 0:29:03 | |
It's a satire about Russification. | 0:29:03 | 0:29:08 | |
It is the bridge that tells the story. | 0:29:08 | 0:29:11 | |
The basic idea is that a Russian officer and a Jewish contractor make a deal | 0:29:11 | 0:29:18 | |
to repair a bridge, each year. | 0:29:18 | 0:29:22 | |
-But the bridge is... -Wasn't broken? -Wasn't broken, | 0:29:22 | 0:29:27 | |
so year by year, the bridge becomes... | 0:29:27 | 0:29:33 | |
-More Russian? -Yes. | 0:29:33 | 0:29:36 | |
So they try to Russify the bridge? | 0:29:36 | 0:29:39 | |
-They try to Russify, they change it... -Like the books? | 0:29:39 | 0:29:42 | |
-Like the books. -The alphabet? -Yeah. | 0:29:42 | 0:29:44 | |
-Here is the...the Russian. -The Russian. | 0:29:47 | 0:29:50 | |
-And this is the Jew? -Jewish, yeah. | 0:29:50 | 0:29:52 | |
It's a very stereotyped caricature. | 0:29:52 | 0:29:56 | |
-You can't now... -Compare? | 0:29:56 | 0:29:59 | |
Yeah. | 0:29:59 | 0:30:00 | |
These nationalism today and 100 years ago, because... | 0:30:00 | 0:30:07 | |
I think maybe Kudirka was trying to help Lithuanians define themselves | 0:30:07 | 0:30:14 | |
and contrast to other people who live here. | 0:30:14 | 0:30:16 | |
-So, you find out who you are by saying who you're not? -Yes. | 0:30:16 | 0:30:20 | |
Do you know, when I read this story, I thought it was a bit anti-Semitic. | 0:30:20 | 0:30:25 | |
It made me worry if too much nationalism is a bad thing. | 0:30:25 | 0:30:31 | |
Kudirka, I think, was the main leader | 0:30:42 | 0:30:45 | |
-of our ideology of national... -Consciousness. -Consciousness. Yeah. | 0:30:45 | 0:30:51 | |
And, here also, in Kudirkos Naumiestis where Kudirka lived. | 0:30:52 | 0:30:58 | |
-This is where he lived? -Yes, he lived and died in this town. | 0:30:58 | 0:31:01 | |
And the museum is on the same place where his house was standing. | 0:31:01 | 0:31:07 | |
Kudirka was also a translator. | 0:31:25 | 0:31:27 | |
-Joan of Arc? -Yes. -The Maid of Orleans. | 0:31:27 | 0:31:31 | |
Ukininkas, The Farmers' Journal, and Varpas, The Bell - | 0:31:31 | 0:31:36 | |
these were illegal newspapers that Kudirka founded in Soviet, | 0:31:36 | 0:31:41 | |
in Tilze, where we just left. | 0:31:41 | 0:31:44 | |
These are prayer books. | 0:31:45 | 0:31:48 | |
-It's written in Lithuanian language, but only... -Cyrillic? | 0:31:48 | 0:31:52 | |
..Cyrillic alphabet. | 0:31:52 | 0:31:53 | |
And this guy in the model is Muravyov. | 0:31:57 | 0:32:00 | |
-The hangman? -Yes. | 0:32:00 | 0:32:01 | |
How many people did he hang? | 0:32:01 | 0:32:03 | |
-I don't know. I think... -A lot? -..a lot, yeah. | 0:32:03 | 0:32:08 | |
-The national anthem. -National anthem. | 0:32:15 | 0:32:18 | |
Kudirka wrote the words and music also for the national anthem. | 0:32:18 | 0:32:23 | |
And what is your national anthem? | 0:32:23 | 0:32:25 | |
We have three. | 0:32:25 | 0:32:27 | |
One for the soldiers, one for the Queen and one for the rugby players. | 0:32:28 | 0:32:34 | |
I bring some examples for Varpas in double-bottom of my magic box. | 0:32:40 | 0:32:47 | |
-It's The Bell. -Varpas, The Bell. -Yes. | 0:32:49 | 0:32:53 | |
Just a normal newspaper? | 0:32:53 | 0:32:54 | |
-I think... -But illegal, yeah? -Yeah. | 0:32:54 | 0:32:57 | |
So he was bringing modern news of what's going on around the country, | 0:32:57 | 0:33:02 | |
simple journalism... | 0:33:02 | 0:33:04 | |
And also he puts his translatings. | 0:33:04 | 0:33:06 | |
-And translations. -Translations, yeah. | 0:33:06 | 0:33:09 | |
-And also traditional folk songs. -Yes. | 0:33:09 | 0:33:12 | |
So, Varpas really was... The Bell really was to awaken people... | 0:33:12 | 0:33:18 | |
to the importance of their own language, | 0:33:18 | 0:33:22 | |
rather than Polish or Russian? | 0:33:22 | 0:33:24 | |
Yes. That is why Kudirka is so important for us, | 0:33:24 | 0:33:27 | |
as Basanavicius was also. | 0:33:27 | 0:33:29 | |
These publishers are our national heroes. | 0:33:29 | 0:33:33 | |
You can see their names everywhere, in every town and city. | 0:33:33 | 0:33:37 | |
Why do they plant oak? Why choose oak? | 0:34:28 | 0:34:30 | |
Also, in Ireland, it's a tree which is linked to old mythology | 0:34:39 | 0:34:45 | |
and old pagan times, almost, like a magical tree. | 0:34:45 | 0:34:49 | |
Is it possible to be Lithuanian without Lithuanian language? | 0:37:58 | 0:38:03 | |
Can you ask? | 0:38:07 | 0:38:08 | |
So, in Ireland, we have two languages. | 0:38:14 | 0:38:20 | |
And there was a shift to English. | 0:38:20 | 0:38:24 | |
Would he still consider them to be Irish - the ones who do not speak...? | 0:38:24 | 0:38:28 | |
From my own experience, sometimes I work writing poetry in Irish, | 0:39:32 | 0:39:40 | |
talk in Irish, and sometimes I drift, I forget Irish, | 0:39:40 | 0:39:46 | |
and communicate in English. | 0:39:46 | 0:39:49 | |
But, in essence, I still feel Irish. | 0:39:49 | 0:39:53 | |
Doesn't matter if I'm writing in English or Irish? | 0:39:53 | 0:39:58 | |
I can switch, but still feel the same essence. | 0:39:58 | 0:40:03 | |
You are the same. Without language, you are not the same. | 0:40:10 | 0:40:16 | |
Is it not possible to keep a balance? | 0:40:34 | 0:40:38 | |
It's impossible? | 0:40:40 | 0:40:42 | |
He called me an illusion. | 0:41:19 | 0:41:22 | |
He don't call YOU an illusion. | 0:41:22 | 0:41:25 | |
You are real. | 0:41:25 | 0:41:26 | |
But your imagination that you could put two things together, | 0:41:26 | 0:41:31 | |
two languages together, and still feel yourself, like Irish? | 0:41:31 | 0:41:38 | |
-That's an illusion? -It's an illusion, he said. | 0:41:38 | 0:41:41 | |
People who don't speak Irish, they're also an illusion? | 0:41:42 | 0:41:45 | |
No, they don't think that they need Irish, | 0:41:46 | 0:41:54 | |
so it's not illusion. | 0:41:54 | 0:41:58 | |
But illusion is when you are thinking about unreal things, yeah? | 0:41:58 | 0:42:06 | |
I think, as he said, | 0:42:06 | 0:42:09 | |
that you wrote your poetry in two languages? | 0:42:09 | 0:42:16 | |
It's illusion that you want to be an Irishman, | 0:42:16 | 0:42:22 | |
so you should write in Irish, not in English. | 0:42:22 | 0:42:25 | |
But Irish people have English and Irish. | 0:42:25 | 0:42:29 | |
-Yeah. -So they can move from one to the other. | 0:42:29 | 0:42:31 | |
-It's illusion. -It's not illusion. It's real! | 0:42:31 | 0:42:34 | |
It's illusion if you move from one to another. | 0:42:34 | 0:42:37 | |
-Now I'm speaking in English. -Yeah. -Which one is the illusion? | 0:42:42 | 0:42:45 | |
# Pretty river Sing a river song | 0:42:56 | 0:43:01 | |
# Pretty river Sing a river song | 0:43:04 | 0:43:08 | |
# Pretty river Flowing on and on... # | 0:43:11 | 0:43:16 | |
# ..Pretty river Flowing on and on | 0:43:43 | 0:43:47 | |
# Pretty river Flowing on and on | 0:43:49 | 0:43:55 | |
# Pretty river Sing a river song. # | 0:43:57 | 0:44:02 | |
HE SPEAKS IRISH | 0:44:36 | 0:44:38 | |
HE PLAYS BACK RECORDING | 0:44:45 | 0:44:47 | |
HE SINGS | 0:46:17 | 0:46:19 | |
So, there is very famous doors into university library. | 0:48:03 | 0:48:08 | |
It's like history of our language. | 0:48:08 | 0:48:11 | |
And, of course, the history of our country. | 0:48:11 | 0:48:14 | |
-Knygnesys? -Yeah, Knygnesys. | 0:48:14 | 0:48:17 | |
Jonas Basanavicius, Jurgis Bielinis also. | 0:48:17 | 0:48:22 | |
-Vincas Kudirka. -Vincas Kudirka. | 0:48:22 | 0:48:26 | |
They're all there, yeah. | 0:48:26 | 0:48:27 | |
-Come in. -Right. | 0:48:27 | 0:48:29 | |
What if there had been no book smugglers? | 0:49:28 | 0:49:31 | |
And everyone here was reading Russian? | 0:49:31 | 0:49:36 | |
-Or English. -Or English. | 0:49:36 | 0:49:39 | |
Or Swedish. | 0:49:39 | 0:49:41 | |
What was if - it's like fairy tale. We never know. | 0:49:41 | 0:49:45 | |
-The Tower of Babel? -Yes. | 0:50:07 | 0:50:11 | |
But it seems that this tower became the tower of bubbles. | 0:50:11 | 0:50:16 | |
The tower of bubbles? | 0:50:16 | 0:50:18 | |
Yes, people speaking a lot of languages, | 0:50:18 | 0:50:21 | |
they have their own bubbles, their own space. | 0:50:21 | 0:50:24 | |
It seems they can't live without a bubble. | 0:50:24 | 0:50:28 | |
Do you think Lithuanian has a bubble? | 0:50:28 | 0:50:31 | |
It's a bubble from one side to live in the bubble of languages. | 0:50:31 | 0:50:38 | |
-You isolate yourself, yeah? Isolation. -Isolate, yeah. | 0:50:38 | 0:50:43 | |
But what is interesting, then two bubbles met, together. | 0:50:43 | 0:50:49 | |
What happens? Do they become the bigger bubble? | 0:50:49 | 0:50:56 | |
-Or they broke? -Burst? | 0:50:56 | 0:50:59 | |
Yes, and everything disappear, like illusion? | 0:50:59 | 0:51:04 | |
Like nations disappear from history. | 0:51:04 | 0:51:07 | |
-Like Prussia? -Yes. Like Prussia example. | 0:51:07 | 0:51:11 | |
Each time you need to find a compromise, | 0:51:11 | 0:51:15 | |
to live in your own bubble, in your own language, in your own country, | 0:51:15 | 0:51:19 | |
and communicate with others. | 0:51:19 | 0:51:22 | |
And how to save your bubble, because it's very thin. | 0:51:22 | 0:51:28 | |
-It's very... -Fragile. Yeah. -Yeah. | 0:51:28 | 0:51:31 |