The journey east is a slow revelation. First, the coniferous monotony of Vidzeme. Then, near Jēkabpils, the landscape begins to fold . Low hills. Birch trees stripped half-bare. And then – the lakes. They appear without warning: Cirišs, Rušons, and later, the sprawling majesty of Lubāns, Latvia’s largest lake, more a flooded plain than a proper body of water. The grandmother points: “Ūdens dvēsele” – water’s soul. By the time we pull into Rēzekne at 10:15, my notebook is already wet with dew from the open window.
Later, a swim. October water is bracing, but Latgalians believe every lake has a ūdensmāte – a water mother – who heals joint pain. I emerge shivering, convinced my knees are younger. Placebo or magic? In Latgale, the distinction is irrelevant.
I skip the city center’s chain cafes. Instead, I take tram #3 to , a working-class district on the old Polish border. Here, wooden houses lean into each other. A bar called “Pie Alekseja” serves piva (beer) and šprotes (sprats) on black bread. The clientele: factory workers, a retired KGB officer (he tells me; I don’t ask), and a young Latgalian poet named Zane. She recites a line from memory: “Mūsu valoda ir migla / Mēs elpojam cauri vēsturei” (Our language is fog / We breathe through history). She gives me a photocopied chapbook. Price: a promise to read it on the train home. Day 4: The Sacred Triangle – Aglona, Andrupene, and The Old Believers’ Island No bicycle today. A hired car (€35, driver Jānis, who chain-smokes and listens to Latgalian folk metal). Destination: the holy triangle of Latgale.
Aglona is to Latgalian Catholics what Mecca is to Muslims. The basilica, built in 1760, is baroque but humble – white, twin towers, a statue of the Virgin on the roof. Inside, the famous icon of Aglona Mother of God (painted 1698) is covered in votive offerings: silver hearts, crutches, wedding rings. Mass is in Latgalian – a language that sounds like Latvian spoken underwater, soft and guttural at once. I am not religious, but when the choir sings “Esi sveicināta, Marija” , I feel what the anthropologists call hierophany – a rupture of the ordinary.
Rēzekne is often dismissed as grey, post-industrial, forgotten. V3 forced me to look again. The city’s heart is the – a towering, brutalist-symbolist sculpture of a woman holding a cross, erected in 1939 and defiantly restored after Soviet neglect. She stands on a hill overlooking the railway yards. From her feet, you see the real Rēzekne: not the crumbling factories, but the wooden houses with sky-blue shutters, the Orthodox church with a green dome, and – crucially – the new Latgale Culture and History Museum (reopened 2025 after a decade of renovation).
A final detour to the remote village of on the shores of Lake Peipus (the border with Russia is 2 km east). This is an Old Believer community that fled Tsarist persecution in the 17th century. They do not use electricity on Sundays. They pray in a chapel with no windows. They bury their dead in unmarked graves facing east.
A detour. Kaunata is not on most maps. It has a Catholic church (white, modest) and a Soviet-era cultural center (concrete, boarded). But behind the center, a miracle: a across a narrow strait. Operated by Jānis, 67, who has pulled the rope for 30 years. Cost: €0.50. We cross in silence. He points to a house on the opposite shore: “Mans tēvs tur dzimis. 1923. Viņš runāja tikai latgaliski līdz 20 gadu vecumam. Tad nāca latviešu valoda. Tad krievu. Tad atkal latviešu. Tagad – klusums.” (My father was born there. He spoke only Latgalian until age 20. Then Latvian. Then Russian. Then Latvian again. Now – silence.)
The journey east is a slow revelation. First, the coniferous monotony of Vidzeme. Then, near Jēkabpils, the landscape begins to fold . Low hills. Birch trees stripped half-bare. And then – the lakes. They appear without warning: Cirišs, Rušons, and later, the sprawling majesty of Lubāns, Latvia’s largest lake, more a flooded plain than a proper body of water. The grandmother points: “Ūdens dvēsele” – water’s soul. By the time we pull into Rēzekne at 10:15, my notebook is already wet with dew from the open window.
Later, a swim. October water is bracing, but Latgalians believe every lake has a ūdensmāte – a water mother – who heals joint pain. I emerge shivering, convinced my knees are younger. Placebo or magic? In Latgale, the distinction is irrelevant. latgale trip v3
I skip the city center’s chain cafes. Instead, I take tram #3 to , a working-class district on the old Polish border. Here, wooden houses lean into each other. A bar called “Pie Alekseja” serves piva (beer) and šprotes (sprats) on black bread. The clientele: factory workers, a retired KGB officer (he tells me; I don’t ask), and a young Latgalian poet named Zane. She recites a line from memory: “Mūsu valoda ir migla / Mēs elpojam cauri vēsturei” (Our language is fog / We breathe through history). She gives me a photocopied chapbook. Price: a promise to read it on the train home. Day 4: The Sacred Triangle – Aglona, Andrupene, and The Old Believers’ Island No bicycle today. A hired car (€35, driver Jānis, who chain-smokes and listens to Latgalian folk metal). Destination: the holy triangle of Latgale. The journey east is a slow revelation
Aglona is to Latgalian Catholics what Mecca is to Muslims. The basilica, built in 1760, is baroque but humble – white, twin towers, a statue of the Virgin on the roof. Inside, the famous icon of Aglona Mother of God (painted 1698) is covered in votive offerings: silver hearts, crutches, wedding rings. Mass is in Latgalian – a language that sounds like Latvian spoken underwater, soft and guttural at once. I am not religious, but when the choir sings “Esi sveicināta, Marija” , I feel what the anthropologists call hierophany – a rupture of the ordinary. Low hills
Rēzekne is often dismissed as grey, post-industrial, forgotten. V3 forced me to look again. The city’s heart is the – a towering, brutalist-symbolist sculpture of a woman holding a cross, erected in 1939 and defiantly restored after Soviet neglect. She stands on a hill overlooking the railway yards. From her feet, you see the real Rēzekne: not the crumbling factories, but the wooden houses with sky-blue shutters, the Orthodox church with a green dome, and – crucially – the new Latgale Culture and History Museum (reopened 2025 after a decade of renovation).
A final detour to the remote village of on the shores of Lake Peipus (the border with Russia is 2 km east). This is an Old Believer community that fled Tsarist persecution in the 17th century. They do not use electricity on Sundays. They pray in a chapel with no windows. They bury their dead in unmarked graves facing east.
A detour. Kaunata is not on most maps. It has a Catholic church (white, modest) and a Soviet-era cultural center (concrete, boarded). But behind the center, a miracle: a across a narrow strait. Operated by Jānis, 67, who has pulled the rope for 30 years. Cost: €0.50. We cross in silence. He points to a house on the opposite shore: “Mans tēvs tur dzimis. 1923. Viņš runāja tikai latgaliski līdz 20 gadu vecumam. Tad nāca latviešu valoda. Tad krievu. Tad atkal latviešu. Tagad – klusums.” (My father was born there. He spoke only Latgalian until age 20. Then Latvian. Then Russian. Then Latvian again. Now – silence.)