Grand Rapids, Michigan
Grand Rapids has two Lithuanian cemeteries, three clubs and a church - all of them over a century old and yet all of them still operating. This tenacity of the old Lithuanian district makes Grand Rapids unique among American cities of such size.
Grand Rapids Lithuanian church and parish
While in many Lithuanian districts, it is the church that holds the most Lithuanian decorations, Grand Rapids Ss. Peter and Paul church, while rather large, lacks Lithuanian details. Constructed in the 1920s to replace a smaller church-school, the church was renovated in the 1960s and repainted in the 1980s. The 1960s refurbishment simplified the altar, while the 1980s refurbishment removed the Lithuanian inscriptions under the stations of the cross. According to the priest Dennis Morrow of the church, in Grand Rapids, unlike in many other Lithuanian parishes, the post-WW2 refugees did not overwhelm the entire community and thus their calls for more ethnic detail in the church went unheard. Furthermore, the church never had traditionally opulent historic stained glass windows, so rather simple ones were installed in the 1960s.
The only Lithuanian details at the church can be found at the World War 2 veterans memorial nearby, which has Vytis (Lithuanian coat of arms) on it.
The large buildings further on used to house a parish school and a convent (built in 1964), however, currently these are closed and they are used only for parish events.
A bench in front of the church has been built to commemorate priest Dennis Morrow of Lithuanian descent.
Grand Rapids Lithuanian clubs
Grand Rapids has three Lithuanian clubs. These clubs also double as members-only bars (although non-members may be able to come in as well).
The most well-known one is the Vytautas Kareivis Aid Society, established in 1910. Its building sports a Lithuanian flag and symbols. Inside, it has a bar and a Heritage room. Among the Lithuanian memorabilia there one can find a military uniform. At its beginning and long after that, Vytautas Aid Society was a paramilitary organization and its members used to march the American streets in these Lithuanian uniforms. Eventually, the Society changed. For example, well until the 1980s there was a requirement that a person who joins must be a Lithuanian through a paternal line (i.e. have a Lithuanian surname) but now a maternal line is also acceptable and women are allowed to join. Non-Lithuanians may join as associate members and since 2000s, non-Catholics are allowed to join as well. Only the Lithuanians could become full members, however. Vytautas Aid Society has some 450 members, 125 of whom are full members (2023).
Less well known is the Lithuanian Sons and Daughters Association (est. 1909, building constructed in 1913). Its building has "Lyceum Lithuanian Sons Aid Society" inscribed on it, as the inscription was made at the time the organization was men only (females have been admitted since 1921 after bi-gender Historicist Daukantas society merged into it). While the Vytautas Kareivis Aid Society historically represents the patriots/nationalists, Lithuanian Sons and Daughters represented the leftists and communists. As such, the organization was shunned by most Lithuanians after the Soviet occupation of Lithuania and many people in both the church and the Vytautas Aid Society claim that their parents would advise them not to go to the Lithuanian Sons and Daughters. Today, however, Lithuanian Sons and Daughters members claim their organization is non-political, so much of the rivalry is historical. As a leftist organization, Lithuanian Sons and Daughters amassed less Lithuanian memorabilia and, in fact, in the modern times, it is sometimes referred to as just "Sons and Daughters", while Polish heritage seems to be at least as celebrated as Lithuanian heritage. It has images of its founding members (1913), 20th-anniversary members (1929) and Simonas Daukantas near its streetside entrance (it is interesting to understand that these images hang there since the time World War 1 had not yet begun and Lithuania was ruled by the czar). The main entrance is behind. The hall on the second floor is big but it has no Lithuanian details (although originally, it had been painted with murals showing Lithuanian countryside). It has some 150 members of whom 150 are active (2018).
Predating the two secular Lithuanian societies were two Catholic Lithuanian societies: the Ss. Peter and Paul aid society (est. 1891) and St. George Aid Society (est. 1903). Both have also erected their clubhouses: Ss. Peter and Paul Aid Society in 1902 and St. George's Aid Society in 1907 (renovated in 1949). Both buildings still stand, however, Ss. Peter and Paul building is no longer used for the original purpose. That is because in 1964 both societies merged into one and use only the St. George building (now titled as St. George's, St. Peter and Paul Aid Society). While neither of the two buildings has any external Lithuanian details, the St. George's building has Lithuanian memorabilia inside, including Lithuanian flag, Vytis symbols, while its mugs are adorned by the Lithuanian coat of arms. St. George Society has 700 members, having rebounded from 50 at its lower point. Its clubhouse is two0floored, with the lower floor serving as a bar and the upper floor as a members-space and rental hall, hosting up to 250 people.
The "Aid Societies" typically were called so because they all initially acted also as charitable organizations to both their members and non-members. In the early days, support for members in times of need was especially important, as, at the time, there were no social guarantees, so the only way immigrants could ensure that they would not be left to poverty in case they get hurt in the job, for example, was to join such organizations where the well-off members would help their less well-off co-nationals. Vytautas Kareivis Aid Society especially continues this charitable mission, regularly supporting both Lithuanian and non-Lithuanian institutions of Grand Rapids. Nowadays, however, these societies also serve as ethnically-themed bars, and Grand Rapids has a culture behind such places, with its apex during the annual Pulaski days when it is common to visit many such historic ethnic clubs.
Grand Rapids Lithuanian cemeteries
The main Grand Rapids Lithuanian cemetery is the rather large Ss. Peter and Paul cemetery. Two of the most impressive memorials here is the Traditional Lithuanian wooden cross of 1987 (author Jurgis Daugvila), dedicated to the Lithuanian 600 years Christianization anniversary, and the Memorial for Lithuanian priests, dedicated in 1979. The priest's memorial symbolizes a Divine Invitation - to the priesthood, life, death.
Just beyond a fence (but with an entrance from the other side) lies the other Lithuanian cemetery of Grand Rapids: the Lithuanian Freedom Cemetery. It is small, only the plaque at the entrance and many surnames show it to be Lithuanian. There, socialists and non-believers used to be buried. According to the local priest Morrow, no more than 15% of total Lithuanians. At the later stages of the cemetery, the priest would have been invited to some burials as some people wanted to bury themselves next to their kin even though they became believers. Interestingly, some of the graves in the Freedom Cemetery are located away from the other graves and right beyond the fence of the Lithuanian Catholic Ss. Peter and Paul Cemetery, facing the Catholic cemetery, perhaps signifying that these people were denied burial at the Catholic cemetery for some reason despite wishing for it.
 
The map
All the Lithuanian locations, described in this article, are marked on this interactive map, made by the "Destination Lithuanian America" expedition (click the link):
Dayton, Ohio
Dayton may be far away from the other Lithuanian cities of the USA yet it has significant and lively Lithuanian heritage.
The main Lithuanian site in the area is the Holy Cross Lithuanian church. It is unique because even though it was built in 1912-1923 as a small and rather international-style church (American architect W. L. Jaeckle), it has been totally remodeled in the 1940s to become one of the most Lithuanian-looking churches in the USA. Behind that remodeling stood the inventors of the "modern Lithuanian style" Jonas Mulokas, Adolfas Valeška, and V. K. Jonynas. While the small frame of the church limited their possibilities to create a Lithuanian facade with Baroque-inspired towers, they did what they could, adding a Lithuanian-forms steeple and many pretty stained-glass windows.
The side windows are each based on a Lithuanian chapel-post (koplystulpis), a traditional wooden religious post that is considered part of the UNESCO-inscribed Lithuanian cross-crafting tradition. The stained glass windows behind the altar represent the Hill of Crosses near Šiauliai, at the time suffering the Soviet attempts of demolition. The side-altars are made of traditional Lithuanian woodcarving, crowned with sun-crosses. Even small details, such as the church main door, were not missed: they are now covered in Columns of Gediminas.
Like many Lithuanian-American churches, the Dayton one also has the lower floor of size equal to the upper floor main hall where community events take place, one of the major ones being the Kūčios (Christmas Eve dinner). There are many ethnic details, including a pretty hand-crafted wooden Lithuanian coat of arms (with an inscription "Let Lithuania live"), created by Antanas Lukoševičius in 1914, making it older than the Republic of Lithuania. There are other ethnic woodcarvings there as well, many of them made by the prolific local Lithuanian dievdirbys ("Godmaker") George A. Mikalauskas.
Outside the church stands a massive Shrine of Three Crosses that has been dedicated in 1964 to the Martyrs of Lithuania: hundreds of thousands of Lithuanians who had perished in the Soviet Genocide or were expelled from Lithuania, many of them for their religious beliefs or ethnic consciousness. The shrine also symbolically imitates the Three Crosses monument in downtown Vilnius, which had been destroyed at the time (with Lithuania independent, it has been since rebuilt). The original Three Crosses of Vilnius are, however, made of concrete, while the Dayton Three Crosses are made of the more traditional wood. Also, the crosses of Vilnius are identical, whereas each of the Dayton three crosses has different symbolism. The left cross is made in a style of the Vilnius region and the Our Lady of Gate of Dawn (Our Lady of Vilnius) painting motif adorns its center. The central cross represents Central Lithuania and its center has Rūpintojėlis, a traditional Lithuanian symbol of a sad Jesus, while its bark has an image of St. Casimir, Lithuania's patron saint. The third cross has motifs of Dzūkija (south Lithuania), with Our Lady of Šiluva (the first church-recognized Maryan vision of Europe) in the center on one side and Our Sorrowful Mother on the other side (Our Sorrowful Mother is a popular folk religious motif).
Church grounds also has a St. John shrine (1967) with Lithuanian sponsors listed and a Lithuanian flag constantly waving together with the American one. Inside there is also a Lithuanian flag, Hungarian flag, and Polish flag - as Hungarian and Polish churches have been closed, Lithuanians have accepted them into their own church.
The street next to the church is named "Rita St."; according to the locals, it is named after a Lithuanian although so far it remains unclear who that Lithuanian was or why the street was named so.
Old North Dayton neighborhood where the church is located was historically inhabited by immigrants who clung around their churches. On the entrance to the area near the bridge stand multiple memorials. The flags of the main immigrant ethnicities are constantly waving, among them the Lithuanian flag. There is also a mural of immigrants that also incorporates the Lithuanian flag. Other flags are American, Polish, Hungarian, Czech, Irish, Turkish, and German.
Old North Dayton also had a Lithuanian Club. However, it has been sold to Czechs and Slovaks in 1999 and no details of Lithuanian history remain (now it is a Czechoslovak Club).
There is also a surviving Lithuanian restaurant called "Amber Rose" as it was established by Ambrose (originally Ambrazaitis) family, Lithuanian descendents, in 1990. The restaurant has stained glass windows that represent a Lithuanian folk song "Išėjo tėvelis į mišką" ("The father went to the forest"). While the restaurant was sold to non-Lithuanians, it still keeps the Lithuanian dishes in the menu, as well as images of the original owners in the interior.
Among "Amber Rose" its "Lithuanian dishes" there is turtle soup. This dish is unknown in Lithuania and has been popularized already after the Dayton Lithuanians migrated to the USA. As locals have explained, it happened in World War 2 years when the meat was heavily rationed but no restrictions on turtles remained. To this day, "Lithuanian turtle soup" is also served during the Lithuanian festivals.
The map
All the Lithuanian locations, described in this article, are marked on this interactive map, made by the "Destination Lithuanian America" expedition (click the link):
Custer / Ludington, Michigan
Unlike in all the rest of the USA, Lithuanians did not come to work in mines or factories in the Custer / Ludington area. Rather, they became farmers just they were as in their old country. Typically, they used money they earned in temporary industrial works elsewhere in America to buy their land. At one time, this Lithuanian "colony" used to be referred to as "New Lithuania".
Lithuanians became a major force in all the villages in the area by the early 20th century. In 2000 census, those were still among the most Lithuanian villages in Michigan and Mid-West. For instance, Irons and Custer were 4% Lithuanian, Fountain and Luther were 3%, Scottville and Free Soil were 2%.
"New Lithuania" was a brainchild of a Lithuanian real-estate tycoon Anton Keledis, and, at its highest point, Lithuanians are said to have owned 360 farms in the area. Many of them are still owned by the descendants of some 1200 Lithuanians who moved to live here 100+ years ago, with some farms marked by honorary signs that they are owned by the same family for more than a century.
Lithuanian farmers' heritage in Custer area
Unlike elsewhere, Lithuanians never established their ethnic parishes in the "New Lithuania"; however, they had no need to as they simply dominated the Catholic churches anyways. Custer and Irons churches had Lithuanian priests and masses for a long time. Custer St Mary's Church, while built in the late 1960s, has an Our Lady of Vilnius bas-relief right over its main entrance (with a Lithuanian inscription) and Our Lady of Šiluva statue inside (right side of the nave), both Maryan devotions associated with Lithuania. The church also had a Lithuanian architect - the famous Jonas Mulokas; he is known for his "modern Lithuanian style" which merged the traditional ethnic elements with modern materials, however, here, as the parish was not officially Lithuanian, there are not so many Lithuanian details as usual, even though the "barn form" reminds of the agricultural traditions of both Lithuania and Custer area.
Another major remnant of the Lithuanian farmers' era is the Andrulis cheese factory that still manufactures Lithuanian (Baltic) Farmer's Cheese according to the recipe of the current owner's grandmother. The cheese factory has been established in the early 1940s and still operates in the same building with few changes in technology. The same family still owns it, with the 4th generation since establishment (5th generation since immigration) now beginning to take the helm. It is possible to buy the cheese at a small store near the factory entrance and, with prior arrangements and small groups, to get a factory tour. The factory, however, now operates irregularly: only when there are orders, as Andrulis cheese lacks preservatives to make it suitable for long-term storage. John Andrulis, one of the owners of the factory, by the way, was the one who donated the Custer church's entrance, as the plaque on the church marks.
There are more Lithuanian descendants who farm. Lithuanian farming heritage is celebrated by Lithuanian quilt, a barn decorated by Lithuanian flag colors and Lithuanian symbol in Fountain village. The farm owners Budzynskis participated in the barn beautification project "Mason County Barn Quilt Trail" which led to some 11 barns being covered with such artworks, often relating to the area's heritage or goals. The sign near Budzynski farm indicates that it is held by the same family for 100+ years.
Yet another farm that is held by the same family for 100+ years was even inscribed into the National Register of Historic Places, the most important US federal register of heritage where just a few Lithuanian heritage sites exists. That's the John and Katharine Tunkun Podjun Farm (original surnames: Tunkūnas and Puodžiūnas). In a story rather similar to that of many "New Lithuania" settlers, the farm's founder Jonas Puodžiūnas immigrated from Lithuania through the east coast (Boston) ~1898 to work in coal mines (Southern Illinois). There, he became disillusioned with the working conditions. Unlike some other Lithuanians, he did not drink alcohol and thus was able to save money. Therefore, when he saw Keledis's advertisements for farm land in Michigan in a Lithuanian-American newspaper, he took up the opportunity. He acquired what is now Tunkun Podjun farm in 1914, building its still-existing buildings such as the farm barn and farmhouse over the next 15 years. The authenticity of these buildings and their little change since 1910s-1920s was the reason why the Tunkun Podjun farm was inscribed in the NHRP. Like many male Lithuanian-Americans of the time, Puodžiūnas brought a wife for himself from Lithuania in 1904 - Kotryna Tunkūnaitė, together with whom he developed the farm. Also, like many Lithuanian-Americans of the era, their name got anglicized and shortened (Jonas Puodžiūnas > John Podjunus > John Podjun; Kotryna Tunkūnaitė > Katharine Tunkun). While the initial generation of immigrants had an endogamous marriage, later generations intermarried with other ethnicities of the area, however, they still remembered the roots. Tunkun-Podjun farm is located 45 minutes driving east of Custer near the village of Luther. This shows just how large the area of Lithuanian settlement was.
While name anglicizations make it not possible to see the true numbers of Lithuanian descendants still living in the area, there are still some people with original surnames. These surnames are visible in the names of the driveways, which in this area have official streetnames and are typically named after the owners. In 2023, for example, one may still find Brazas Road and Noreika Road on the area maps. However, as time passes and farms change hands, these names disappear.
Another sign of any Lithuanina-heavy area are the traditional Lithuanian wayside crosses (a UNECO-inscribed immaterial world heritage). There is one near the Judis family farm, built by the owners to commemorate their trip to Lithuania in 1995, soon after the country became independent.
The area has no Lithuanian cemetery but Riverside Cemetery has many Lithuanian burials. There are also various other Lithuanian signs in the area.
Rakas Lithuanian scout camp
The largest Lithuanian institution in the area is undoubtedly the Rakas Lithuanian scout camp, covering some 83 acres (33 ha) of a rather pristine forest (40 acres are used).
Every summer, the camp holds the "main" 2-week long scout camp that draws some 250 scouts mainly from Chicago, as well as various smaller side-camps. In addition to the regular scouting ideals, the Lithuanian scouts of America also put a strong emphasis on the Lithuanian ethnic traditions: songs, dances, etc. The architecture of the camp is, therefore, very Lithuanian. There are multiple chapel-posts, each building is also covered in ethnic motifs.
The buildings are few and far between, however, as the scouts sleep in tents. The largest monument is near the entrance: it consists of a tower with a traditional scout symbol on top and 2018 renovation donors list nearby and on the bricks. There is also a memorial plaque that thanks Frank (Pranas) Rakas for the generous gift of land where Rakas now stands (actually, a 50 years lease paying 1 dollar a year; the land was bought out by the Chicago scouts afterward).
The camp consists of four sub-camps, each with its own kitchen. All are named in Lithuanian: Kernavė (after Lithuania's first known capital, est. 1966), Lituanica (after the Darius and Girėnas plane they used to become the first Lithuanians to cross the Atlantic), Nerija (after the Curonian Spit), Aušros Vartai (after the gate of dawn in Vilnius Old Town). There are additional buildings, such as the first-aid post, each with ethnic details. Many of the original buildings were constructed in 1965-1975 but later repaired.
A Vyčiai square with ethnic decor is dedicated to the lifetime scouts.
The territory of the camp is usually locked outside of the season and cannot be visited. During the main camp, some 250 people participate, 66% kids and 33% adults. At one time, the numbers stood at 1000.
The map
All the Lithuanian locations, described in this article, are marked on this interactive map, made by the "Destination Lithuanian America" expedition (click the link):
Manchester, Michigan
Manchester is famous among the Lithuanian-Americans for having two of the top Lithuanian camps in the USA: "Dainava" and "Pilėnai". Lithuanian-American camps are not simply places to spend summer holidays; rather, they are an attempt to recreate a piece of Lithuania abroad. Therefore, they have a fair share of Lithuanian monuments and artworks.
During the camping season (mostly summer), they attract hundreds of Lithuanians who seek to spend some time in a Lithuanian atmosphere and among other Lithuanians. Outside of the season and the main events, they are calm and feel more like Lithuanian parks/memorials.
Dainava Lithuanian camp
Dainava camp is the largest Lithuanian camp in America. It is also interesting as a tourist attraction as it has a lot of atmospheric sites and is effectively a large Lithuanian-themed park, 225 acres (91 ha) in size.
A symbolic heart of Dainava is its Hill of Crosses, a smaller copy of the famous Hill of Crosses near Šiauliai. It has been started in 1975 but, just like its bigger brother in Lithuania, it constantly grows as new crosses are added. Currently, there are 8 large crosses and many small crosses, with the smallest one being hung on the larger ones just like in Šiauliai. Lithuanian cross-crafting is a UNESCO immaterial world heritage and Dainava crosses follow this artform rigorously. Recently, more permanent metal crosses have also been built (e.g. 2011 one by Marius Narbutaitis and 2008 by Ateitininkai). Three of the large wooden crosses are dedicated to Jonas Masiliūnas, a Soviet-murdered Lithuanian interwar politician (1899-1942), Aidas Kriaučiūnas, and Bradūnas family. Like everywhere in Dainava, many crosses also have patriotic symbols in addition to the religious ones.
Another greatly atmospheric location is the Dainava open-air forest chapel where masses are held during the camping season. It is arranged so that behind its altar the Dainava Hill of Crosses would be visible in the distance. It is accessed by a narrow forest path. The path is surrounded by the Lithuanian stations of the cross. The forest chapel was created by priest Lukas Laniauskas. Next to the forest path entrance stands a Memorial to the founders of Dainava.
Dainava has so many religious symbols because it has been established by the American Lithuanian Roman Catholic Federation, of which a major part is Ateitininkai, a Lithuanian religious youth organization that has been banned under the Soviet occupation of Lithuania (1940-1990), yet it continued abroad in the USA. Catholic traditions are, therefore, an important part of the camps here. However, the Catholic art that is available in Dainava is also ethnic Lithuanian art, as traditional Lithuanian woodcarving style is always used to create it. One of the largest sculptures here is the Rūpintojėlis of Dainava - Rūpintojėlis being a traditional Lithuanian way to depict Jesus as a worried person. Catholic faith and Lithuanian culture are thus two pillars on which Dainava has been built.
The main building of the camp known as Adolfas Damušis house (also as "White House", built 1964) is surrounded by both religious and patriotic memorials, among them a wooden sculpture of St. Casimir (Lithuania's patron saint and the only Lithuanian saint), a memorial for Romas Kalanta (a Lithuanian who self-immolated against the Soviet regime in 1972) by Stasė Smalinskienė, a mural "Dainava - Our Lithuania" with the map of Lithuania, a ~2,5 m tall Rūpintojėlis engraved with stylized Lithuanian coat of arms (author Adolfas Teresius, 1999).
There is also a milepost showing the distances from Dainava to various major world cities (and the cities the Dainava users come from) - it shows Lietuva as ~7400 km away. Like in Lithuania, the distances are marked in kilometers rather than miles.
On the far west of the camp, there is a beach on Thorn lake (often referred to in Lithuanian as "Spyglys"). This was the only place in the camp where a beach could be made and even creating such a small beach required a considerable engineering effort by the Lithuanians in the 1950s (engineer Adolfas Damušis, Baltakis, Bajorūnas). From the beach area, one may climb a hill, symbolically called Rambynas after an important hill in Lithuania's Nemunas Valley. That is the highest place in the camp and thus a popular hike among the Dainava campers, however, it lacks monuments and the views are obscured by trees outside of the winter when they open up more.
At the road fork where one road leads to the main building and another one to the beach and Rambynas, there is the Main Dainava sign carved in wood with Columns of Gediminas and Cross of Vytis on its top.
Dainava grounds were acquired by Lithuanians in 1955 and the camp was constructed in 1956, and constantly expanded since. The goals of Dainava were to create a summer space for Lithuanian kids where they could speak in Lithuanian to other Lithuanian kids and celebrate the Lithuanian culture. These were held to be especially important in the 1950s by tens of thousands of refugees from Lithuania who have arrived in the USA; most of these refugees saw themselves as exiled people as they would have been killed back in Lithuania which has been just occupied by the Soviet Union and they sought to perpetuate the Lithuanian culture in the USA. These days, "heritage camps" are also popular; in these camps, the main language used in English, however, the Lithuanian traditions are still the focal point of the activities. In addition to children camps, there are also camps for Lithuanian families and teachers of Lithuanian schools.
The initial site for Dainava was meant to be at the mid-point between the massive Lithuanian "colonies" of Chicago, Cleveland, and Detroit; however, in such a case, the camp would have been difficult to maintain as it would be too far from every "colony" for any Lithuanian to quickly go there. As such, it was decided to acquire a donated-to-university lot not too far from Detroit instead, so Detroit Lithuanians could care for it.
Dainava is accessible for the public outside of the hunting season. The camping season itself is summer-only and in the other times of the year, one pretty much could have Dainava for himself/herself (however, the camp is guarded and it is permitted only to hike or sightsee there but not to party).
Dainava has several buildings where the camping people sleep during the camping time (mostly summer). These buildings are locked out-of-season.
Pilėnai camp of Šauliai (Lithuanian National guard)
Pilėnai camp is literally on the opposite side of the road from Dainava. It hosts arguably the most important Lithuanian patriotic memorial in Manchester, the Memorial for those who died for Lithuania. The memorial consists of a pyramid with a soldiers face and a Cross of Vytis on his helmet. The sides include Cross of Vytis, Columns of Gediminas. On the lower side of the right side, famous Lithuanian freedom fighters and activists are listed, while on the left are the famous battles of Lithuanian wars of independence. The pyramid is crowned by a traditional Lithuanian sun-cross and surrounded by two traditional Lithuanian chapel-posts (koplytstulpiai), as well as flagpoles where the Lithuanian and American flags are raised every day when the camp is in use. The author of the monument is Mykolas Abarius.
The camp gate is crowned by Iron Wolf sculptures (a traditional symbol of Vilnius city) and the columns of Gediminas. The total area of Pilėnai Camp is 20 acres (8 ha) and it includes a small lake. It has been expanded in the 2010s by acquiring additional land.
Pilėnai camp has been established ~1971 and is owned by the Šauliai movement, traditionally translated to English as "Lithuanian National Guard in exile" (also translated as "Lithuanian Riflemen"). Back in the years of the first independence of Lithuania (1918-1940), Šauliai were a potent paramilitary movement of patriotic volunteers who sought to learn better how to defend their homeland without joining the army. With tens of thousands of members, it was also a fraternal organization of such patriots. However, when the Soviets have occupied Lithuania in 1940, they added all the Šauliai members to the long list of people to be murdered or exiled. Some eventually managed to flee Lithuania and while Šauliai movement was destroyed in Lithuania itself, it continued "in exile" (being very patriotic, Šauliai generally saw their relocation to the USA as an exile rather than emigration, as they would have never emigrated if not the quick occupation without a real war and the subsequent Soviet Genocide).
The camp buildings hold various memorabilia for the Šauliai organization. Given the paramilitary nature of the organization, the camp also has a shooting range.
While Šauliai were on a long decline in America and their post-1990 recreation in Lithuania itself failed to reach the numbers the organization enjoyed between the wars, the Russian aggression in Ukraine has made the organization somewhat more popular in numbers as the perceived threat to Lithuania intensified greatly. Šauliai of Detroit that own Pilėnai increased threefold in numbers.
In addition to the Šauliai activities, Pilėnai also hosts the annual traditional Lithuanian Joninės (summer solstice) festival since 2010, attended by hundreds of Lithuanians (not just by Šauliai) who bring their own tents here. This is the best time to visit the camp and the Lithuanian memorial for non-members, as otherwise the camp is usually locked.
The map
All the Lithuanian locations, described in this article, are marked on this interactive map, made by the "Destination Lithuanian America" expedition (click the link):
West Frankfort area, Illinois
West Frankfort area community of Lithuanian miners is unique among such large communities in that it did not establish its own church, at least a long-lasting one, suggesting its heavily leftist leanings.
Still, Lithuanians were keen to lay their dead among co-nationals, so they established at least three Lithuanian cemeteries.
The largest among them is West Frankfort Lithuanian cemetery which is also the best kept one, having its own board. The most impressive sight there are lots of photos of the Lithuanians who are buried there: it seems West Frankfort used to have popular photographers even 100 years ago and most people would put the portraits on their gravestones. Most of the portraits survive well enough to be visible. There is a stone sign near the entrance signifying that it's a "Lithuanian cemetery founded in 1914". After the "Destination Lithuanian America 2018" team visited, the cemetery board has also installed a flagpole with Lithuanian and American flags as well as additional signs declaring the territory a Lithuanian cemetery.
The second-largest cemetery is located in Shakerag Rd. near Johnston City. It is referred to as Lithuanian-Masonic Shakerag Cemetery due to a unique arrangement where the same cemetery is shared by Lithuanian miners and non-Lithuanian Freemasons. The Freemason section is a little better kept and some Lithuanian gravestones are destroyed but others remain intact, laden with long Old Lithuanian inscriptions about the life histories of those buried there ("died in a mine explosion" and similar). The cemetery is hard to find as it is separated from the road by private property (which can be walked around, however, although the path is not immediately clear). It should not be mixed with another Masonic cemetery nearby that is easily accessible but has no Lithuanian graves. The Lithuanian section of the cemetery was named after the Grand Duke Kęstutis of Lithuania due to the organization that established the cemetery having had such a name.
The third Lithuanian cemetery is located in Ledford near Harrisburg. When discovered by the "Destination Lithuanian America 2018" team in 2018, this Ledford Lithuanian cemetery (also called "Old Catholic Cemetery" or misnamed "Old Hungarian Cemetery") barely looked like a cemetery at all: it was just a little-trodden path into the woods and in those woods, one was able to see numerous overgrown and, in many cases, vandalized Lithuanian graves dating to ~1910s. It took time to even see most of them (but the Harrisburg library has a book about everyone buried in the town if there were newspaper obituaries). The cemetery was long since unused and not mentioned in any sources. There are snakes and ticks in the area.
In fact, most of the locals at West Frankfort "Destination Lithuanian America 2018" team has met did not know the Ledford cemetery location at all, and none of them knew the Shakerag cemetery.
After the "Destination Lithuanian America" expedition work was published, however, Vilius Žalpys from Oregon and Lithuanian-American youth have organized a trip to clean the Ledford Lithuanian cemetery (expedition "Šaknys", 2021), removing the trees and righting some of the fallen monuments, while Lithuanian Scouts and Ateitininkai erected a new small cross. As such, the Ledford Lithuanian cemetery now looks like a cemetery once again.
Currently, the Lithuanian life of West Frankfort has largely dissipated. As Lithuanians faced discrimination in the beginning due to their unwillingness to join the union strikes, many Lithuanian families did not pass on their language and customs. In 2018, the only people who "Destination Lithuanian America" expedition discovered as speaking more Lithuanian than a couple of words were in their 90s. West Frankfort (and possibly other of the area's towns) had a Lithuanian Hall where the Lithuanian festivals, singing, and dancing used to take place (closed ~1983 as the immigrant generation passed away), however, the meager wooden building, now used as a storehouse, does not have anything to distinguish its Lithuanian history.
There are also bits of information about Lithuanian churches that may have existed in the area. Different sources talk about either a Lithuanian church in Harrisburg, or Ledford, or both; some talk about Lithuanian parishes, others talk about a mission of East St. Louis parish. Yet other sources make it seem Lithuanian priests simply held Mass in non-Lithuanian churches. In any case, these religious communities long since disintegrated (likely ~1940s). If you know more (or may disprove anything what is written here) please write into the comments.
The map
All the Lithuanian locations, described in this article, are marked on this interactive map, made by the "Destination Lithuanian America" expedition (click the link):
Washington, DC
Washington, DC is the political heart of the United States. Moreover, for 50 years (1940-1990), it was also the political heart of Lithuania. In that era, Lithuania was occupied by foreign powers: Soviet occupation lasted 46 years. The USA never recognized this act of aggression so the Lithuanian embassy in Washington (622 16th St., N.W.) continued to represent the independent Lithuania - in fact, Lithuanian embassy in Washington was, to some extent, its de facto government. Among its jobs in that era of hardship was to lobby the USA to support the Lithuanian freedom.
Embassy's causes were eagerly supported by the Lithuanian-Americans. They built a lavish Our Lady of Šiluva chapel that was meant to introduce Lithuania to the casual Americans.
These sites are also joined by the famous Lithuanian graves, of which there are numerous in the Washington cemeteries.
Lithuanian embassy in Washington
In addition to its aforementioned Cold War role, the Lithuanian embassy in Washington is also the oldest Lithuanian representation abroad. Lithuanians acquired this 5-floored towered Spanish Baroque villa in 1924 (6 years after establishing independence in 1918). Relations with the USA have always been of utmost importance to Lithuania because of the extensive Lithuanian-American community (193 600 people in 1930 or 6% of contemporary Lithuania's population). This community always provided a great help in advancing Lithuanian political and economic aspirations.
In 2008, the Lithuanian embassy received a new wing, doubling its size (1116 sq. m to 2488 sq. m). The old wing is now used primarily for ceremonial purposes. It is housed in the authentic building by architect George Oakley Totten, Jr completed in 1909 for senator John B. Henderson (although half of the building was demolished in 1965), inspired by the Palace of Monterrey in Spain. The building initially served as Danish and Swedish legations. However, only half of that original building remains, with the other half torn down.
At the time of the embassy acquisition in 1924, this area was a prestigious „embassy row“. During the 1970s, however, the location turned into an unsafe ghetto. Most other embassies relocated, but, understandably, the then-occupied Lithuania had no funds to do so (even the renovations of the embassy, like the one at 1982, required fundraising among Lithuanian-Americans, as the occupied Lithuania could not have supported its embassies). However, staying put proved to be a wise decision in the long run, as the area gentrified in the 2000s.
Throughout its history, Lithuanian embassy has been located next to the Cuban embassy, the narrow alley between them being a kind of Cold War front at the time when Cuba became communist while the Soviet occupation and Soviet Genocide made Lithuania extremely anti-communist. Ironically, the Lithuanian embassy was incidentally damaged by anti-communist Omega 7 activists who targetted the Cuban legation in 1979.
Inside the Lithuanian embassy in Washington, the most lavish room is ceremonial hall on the second floor. This hall is used for the official events in the embassy.
The second most interesting room is in the embassy‘s „tower“. That room is said to have been loved by Stasys Lozoraitis, the long-term Lithuanian representative in the USA in the Cold War era. The room is unheated and unconditioned, so it sees little use today, however.
The embassy may be visited during the Open House events yearly, and, according to embassy employees, anytime by a prior request. An information plaque in front of the building describes both its history and the story of Lithuanian independence restoration.
Lithuanian chapel in America‘s largest church
Basilica of the National Shrine of the Immaculate Conception is the largest Roman Catholic church in North America and the tallest building in Washington, DC (100 m). Built in a period of 41 years (1920-1961), the National Shrine is also famous for its many chapels dedicated to the ethnic communities of the USA and their original homelands. Lithuanian chapel is named after Our Lady of Šiluva, the earliest church-recognized apparition of Virgin Mary in Europe (Šiluva village, Lithuania, year 1608).
However, her large statue (which stands on top of a stylized Šiauliai‘s Hill of Crosses) forms just a small part of the enormous chapel, where artworks are not meant to convey religion alone, but also to represent Lithuania to Americans at the time of great trials and tribulations.
While the chapel is introduced by the guides of the free Shrine-tours, only some of the many motifs are explained. Here we explain more.
The mosaic on the left side of the chapel depicts, among other things, traditional wooden churches and belfries of Lithuanian villages, a Lithuanian chapel-post, a Rūpintojėlis (traditional Lithuanian image of a sad Jesus), the „school of sorrows“ (secret Lithuanian home-school at the time Lithuanian language had been banned in the 19th century Russian-ruled Lithuania) and a secret Holy Mass during a time of the Russian-led anti-Catholic religious persecutions in Lithuania. The slogan above the mosaic says, in Lithuanian „Please save, oh the Highest, that beloved country“.
The mosaic on the right side of the chapel depicts, among other things the Vytis (coat of arms) with a traditional Lithuanian sun-cross marching against the Medieval crusader force, the coronation of King Mindaugas (the Lithuania‘s sole church-recognized recognized king), Saint Casimir (the only Lithuanian saint), various famous buildings of Lithuania, ranging from churches to the castle of Gediminas and Vilnius city gates, and the coats of arms of Lithuania and Vilnius. The slogan above the mosaic says, in Lithuanian „Let your sons draw strength from the past“ (this is part of the National Anthem lyrics).
The vault of the chapel depicts four greatest Maryan sites in Lithuania and their Mary paintings.
The fresco above the main entrance depicts emigration (a Vytis of Lithuanian coat of arms going across the ocean from the grave of the unknown soldier in Kaunas, Lithuania to the Freedom statue of New York).
Lithuanians constructed this chapel in 1966. It may well be said that the permit to build it was miraculous in itself, as Lithuanians were sidelined originally but received the right after one other community backed off (having been unable to raise the money). Currently, many American communities have their chapels in the National Shrine, yet most of them have chapels in the basement where they can be only small. Merely a few communities have large main-church chapels like the Lithuanians do.
Graves of the famous Lithuanians in Washington
Washington, DC has never been an industrial city so it failed to attract a larger Lithuanian community. Therefore, save for the largely ceremonial chapel in its National Shrine, it lacks a Lithuanian church. Lithuanian mission with monthly mass operates at Epiphany parish (2712 Dumbarton St., NW) since 1985, however.
Despite this, Washington (its suburbs, to be precise) has no shortage of famous Lithuanian graves.
The Lithuania-related famous soldiers are buried in the Arlington National Cemetery while the civilian cemeteries have many graves of those Lithuanians who fled the Soviet Genocide in the 1940s, were accepted by the USA as refugees and chose Washington as their residence.
In Arlington, the most famous graves are that of Walter Sabalauski (original Lithuanian: Vladislovas Sabaliauskas), who is far more famous in the USA than Lithuania as he spent most of his life there and fought in numerous USA‘s wars. An air assault school was named after him and his regular gravestone is in the book of top Arlington graves.
The Arlington grave of Samuel J. Harris, on the other hand, is more famous among Lithuanians. He is the sole non-Lithuanian-American who has died for Lithuania. This happened in 1920 when he was part of the US soldiers dispatch to Lithuania to train its newly-established army, as it fought an uphill struggle at its War of Independence against Poles, Russian imperialists, and Russian communists. Communists were those who shot Samuel Harris in Kaunas. Afterwards, Lithuania built him a pretty Arlington gravestone with both Lithuanian and USA coats of arms and paid his wife a pension. During the Soviet occupation of Lithuania, Harris‘s grave served as a site of Lithuanian-American events, presumably aimed at inspiring the USA to help Lithuania once again.
Another area for famous Lithuanian graves is the Cedar Hill cemetery beyond the Washington DC limits. There, the famous Lithuanian-American poet Henrikas Radauskas lies, known for his decisively urban poetry. As per the cemetery rules, only his surname could have been inscribed on the gravestone but an overgrown grave plaque has a citation of his poem (translation: „and the blooming of a green leaf you have taken with you“).
Statesman Kazys Škirpa was another interee at the Cedar Hill (his pretty grave with the Columns of Gediminas is empty now, however, as his remains have been reinterred in Kaunas after independence). Kazys Škirpa was one of the masterminds of the 1941 anti-Soviet June revolt. While the revolt was successful and the Soviets fled, the Škirpa‘s dreams of being able to reestablish a free Lithuania were too far-fetched as Lithuania was swiftly occupied by the Nazi Germany, who effectively put the would-be-prime-minister-of-Lithuania Škirpa at a house arrest in Berlin and, as he continued to demand independence, he ended up a political prisoner in the Nazi Germany. Freed after World War 2 ended, he fled to the USA, where he led the pro-Lithuanian-freedom movement at one time.
Škirpa‘s grave is surrounded by other Lithuanian graves, all of them adorned by Lithuanian symbols (such as Vytis and the Iron Wolf). Further up the hill lies the Lithuanian linguist Leonardas Dambriūnas who helped publish the first Lithuanian-language encyclopedia in Boston.
Lithuanian traces in the National Mall
While there is no Lithuanian-American memorial or museum in the Washington‘s famous central National Mall, there are Lithuanian traces.
Among the aviation pioneers described in the Smithsonian Air and Space Museum are the Lithuanians Steponas Darius and Stasys Girėnas, who became instant martyrs in Lithuania after their New York-Kaunas flight failed near its destination.
The sculpture garden near the Air and Space Museum has a statue „Figure“ by Lipchitz, a Jewish sculptor from Druskininkai, Lithuania. The Smithsonian Holocaust museum has images of Eišiškės town Jews.
You may also search for Lithuanian names on the famous Vietnam war memorial, where all the Americans who died at this war are listed (however, take note that far from every Lithuanian-American had a Lithuanian surname by that time).
A memorial that is more important to Lithuanians is the memorial of 100 million communist victims, which also, by its nature, commemorates over half a million ethnic Lithuanians who perished under the Soviet occupation of Lithuania and Lithuania Minor. Sadly, the memorial is very small and even such a monument took many years to build, this depicting the rather sad situation with the commemoration of communist-genocides victims in the USA, which is often opposed by the world powers such as Russia.
In 2022, Museum of Communism Victims also was opened in Washington DC. Some of its exhibits were donated by Lithuania.
Lithuanian organizations in Washington
Washington, DC and its suburbs house various pro-Baltic umbrella organizations such as The Joint Baltic American National Committee (est. 1961) which unites Lithuanian, Latvian and Estonian members. These three nations have been united by history as all three suffered Russian Imperial, German and Soviet occupations.
One organization that is not Lithuanian but is inherently related to Lithuania is the Voice of America, the studios of which may be visited on tours. Created as a radio station to present the information from the free world to the nations behind the Iron Curtain, the Voice of America have been popular in Lithuania as well. Currently, however, there is no longer a Lithuanian-language programming in Voice of America as Lithuania itself now has a free media.
 
The map
All the Lithuanian locations, described in this article, are marked on this interactive map, made by the "Destination - America" expedition (click the link):
Indiana and its Lithuanian Riviera
Northern Indiana was absorbed by suburban Chicago - "Lithuanian-American capital". So many Chicagoans have moved into the Lake Michigan coasts there that the area became known as the "Lithuanian Riviera" among the Lithuanian community. Most of the "Lithuanian Riviera" is in Indiana, but it stretches well into Michigan. In numerous towns Lithuanian memorials have been built and Lithuanian institutions created.
"Lithuanian Riviera" reached its apex as many Chicago Lithuanians have chosen this area for their holidays in the 1950s-1980s because of the area's dune-clad Lake Michigan coasts being similar to the Lithuania's top resort of Palanga, still a vivid memory for many Lithuanians who fled the Soviet Genocide. While the Lithuanian heritage sites and memorials in the area generally date to these times, the Lithuanian affinity for this area is older than that, with the pre-WW1 Lithuanian immigrants to Chicago already enjoying the "Lithuanian Riviera" in the summers back in the 1930s.
In the mid-20th century, typically, Lithuanian men used to arrive here to spend summer weekends, while the Lithuanian women and children would spend entire summers here (in those days, much fewer women worked and it used to be a common practice among all ethnicities). As they became older and retired, many have moved to "Lithuanian Riviera" full time. Moreover, as Lithuanian districts in Chicago disintegrated, some younger families have moved to this area and commute to Chicago every day, treating the "Lithuanian Riviera" as Chicago suburbs, making some of the area's towns and villages to be among the most Lithuanian in the entire USA.
At the same time, however, Lithuanian Riviera gradually lost popularity as a vacation destination, as far-away destinations such as Florida, Hawaii, and the Caribbean became much more easily accessible (in terms of time and cost), while most women began to work, rendering the "pretty summer home for wife and kids" idea obsolete.
In addition to the laid-back lakeshore suburbs of "Lithuanian Riviera", Indiana's Lake Michigan shores also has several historic industrial cities that had strong Lithuanian heritage (Gary, East Chicago).
Lithuanian Riviera of Indiana - Beverly Shores, Michigan City
The heart of Lithuanians in Indiana and the whole "Lithuanian Riviera" is the resort town of Beverly Shores near the famous Indiana Dunes of Lake Michigan. 12,5% of its ~700 inhabitants are Lithuanians. In 1968 a local park was renamed after Lituanica plane; a symbolic memorial dedicated to Darius and Girėnas who piloted that aircraft in a doomed first air mail voyage across Atlantic also stands here in a middle of a pond (1971, author Juozas Bakis). It represents the broken wing of the downed Darius and Girėnas's aircraft "Lituanica". Beverly Shores also has a Lithuanian club, however, it has no building of its own.
Beverly Shores is also unique among the US cities and towns in that, while it has no Lithuanian church, it has a Lithuanian mass celebrated in the local parish. As by the time Lithuanians moved into Beverly Shores many of them were older, they did not build their own church, however, they were able to make significant alterations to the St. Ann of the Dunes church in 1970 (originally, the church had been built in 1950). Its wings and the unique glass wall behind the altar were designed by a Lithuanian architect Erdvilas Masiulis (who also designed numerous homes in Beverly Shores) while its interior eventually received Lithuanian donations of Rūpintojėlis (traditional sculpture of a sad God) by Daugvila and an altar cross made of amber (a material traditionally associated with Lithuania).
Lithuanian atmosphere of Beverly Shores is also strengthened by the high number of traditional Lithuanian wooden crosses (UNESCO World Heritage artform) that adorn the local houses, as well as Lithuania names and symbols. Jurgis Daugvila, one of the most famous Lithuanian-American cross-crafters, had a home in Beverly Shores.
Historically, there were also numerous Lithuanian guesthouses. A lakeside heritage trail plaque that lists the town's historic guesthouses reveals that many of them were named in Lithuanian - either in names related to the Lithuanian seaside (Baltic, Nida, Palanga), or in anglicized Lithuanian surnames that were common among first wave migrants. Many of these guesthouses were demolished after 1970s as parts of the coastal dunes became protected and the government removed the houses built on top.
In the nearby Michigan City International garden various sections are dedicated to various ethnicities. There is also a Lithuanian section. After spending decades of being quite derelict, the gardens were restored in the 2010s and now also host annual ethnic festivals, including a Lithuanian one. At the heart of the park's Lithuanian section is the historic Lithuanian presidents memorial, began in 1941 as interwar Lithuania's final president Antanas Smetona (who fled Lithuania to the USA in 1940) planted a tree there. Later, the Smetona's post has been joined by two more posts for the two other interwar Lithuanian presidents: Aleksandras Stulginskis and Kazys Grinius. Other ethnic gardens in Michigan City are dedicated to Poles, Romanians, Norwegians, Native Americans, Germans, and Scotts.
Recently the Lithuanian section was expanded with a traditional Lithuanian chapel-post (a.k.a. Wayside shrine, koplytstulpis) that was donated by the Knights of Lithuania in 2016.
Lithuanian sites in the industrial cities of Gary, East Chicago and South Bend
The cities of Gary and EastChicago that are located between Chicago and the Lithuanian Riviera have a very different history: they were industrial powerhouses that housed many Lithuanians before the World Wars but became Black-majority since then, with nearly all Lithuanians leaving them behind.
Once Gary had a Lithuanian St. Casimir church (constructed, 1927, closed 1998) and St. Casimir school (located in the first church building, built 1918). Both buildings survive (1368 West 15th Avenue) and are now used for the same purposes by the Black-majority Power and Light church. In the church, two Lithuanian stained-glass windows survive. The one on the left side near the altar inscribed with letters "Moterų dovana" (a gift from women), while the one on the right "Vyrų dovana" (a gift from men). Those are the only two original stained-glass windows that survived the devastating fire of 1970 04 12. During its reconstruction after fire 1974, the new church has also received many other new stained glass windows by a famous designer A. Valeška, as well as a unique Lithuanian folk-inspired wooden artwork at its entrance (with a traditional Lithuanian sun-cross) and a wooden tower. None of those remain in the church after it was sold, however.
As most of Lithuanians have left the area and the church suffered a fire in 1970, the parishioners tried to relocate the parish to the suburbs and even got a donation promise for a lot as well as found a buyer for their church. Diocese, however, forbade the relocation, essentially condemning the parish to closure on the long run.
East Chicago also had its Lithuanian church (erected 1913, since demolished, formerly 3903 Main Street) and still has a street named after Lituanica airplane.
Deeper inland, the industrial city of South Bend never had a strong Lithuanian community, however, one Lithuanian has made enough impact there to have a sculpture erected to him. That was Edvardas Kraučiūnas, brother of Feliksas Kraučiūnas (a basketball star who helped Lithuanians win the 1937-1939 European basketball championships). Like Feliksas, Edvardas was very capable in sports and coached the team of South Bend's Notre Dame University. With the importance Americans put on varsity sports, the university has erected sculptures for many of its famous coaches; a nearby street is named after Kriaučiūnas as well. However, instead of using the Lithuanian name "Edvardas Kriaučiūnas", the name "Moose Kraus" he adopted later is used. Kriaučiūnas adopted that name because, while he still was a player in the university, his own coach was unable to spell his Lithuanian name. Edvardas Kriaučiūnas (Moose Kraus) sculpture is sitting on a bench on the side of Notre Dame University's stadium.
Union Pier and Michigan's Lithuanian Riviera
One of the most Lithuanian resort towns of the Lithuanian Riviera was Union Pier, which at one time had 7 Lithuanian resorts that would have hosted the Lithuanian men visiting from Chicago for weekends and Lithuanian women/children for prolonged times in summer. As these practices declined and many older Chicago Lithuanians bought their own summer homes in the Union Pier, just a single Lithuanian resort remained: Gintaras Resort on the Lake. However, this last one was also closed in 2019. The last remaining visibly Lithuanian vestige is now Milda Corner Market - a Lithuanian shop operating since 2001 and marked with a Lithuanian flag.
One of the most famous Lithuanian resorts in the "Riviera" actually used to stand inland: that was the Tabor Farm that used to be owned by the Adamkus family (who later became the president of Lithuania) and attracted much of the Lithuanian-American elite. However, Tabor Farm has been sold and demolished since, leaving no traces.
The map
All the Lithuanian locations, described in this article, are marked on this interactive map, made by the "Destination Lithuanian America" expedition (click the link):
Interactive map of Lake Michigan southern shore Lithuanian heritage
St. Louis, Missouri and Illinois
St. Louis is one of the great historic metropolises of the USA which were developed in the 19th century while gradually settling the Western plains of the American continent.
Mississippi River which straddles the city served as a premodern freight highway. Industry developed along it attracting European migrants, including Lithuanians.
East St. Louis Lithuanian church
Church of Immaculate Conception at East St. Louis (1509 Baugh Ave) is one of the best examples of Lithuanian-American national romantic architecture. It has been designed by Jonas Mulokas, its stained-glass windows created by Vytautas Kazimieras Jonynas (year 1956), for whom it was the first such major work. Together, these two authors created the post-WW2 style of Lithuanian churches where they sought to represent their lost homeland as best as they could (after all, the post-WW2 migrants have been forced from their country by Soviets rather than emigrating on their own will).
The forms of the church aren't resembling any single historical style but they are not modern either. Even the Christian church elements have been "ethnicized" here: the cross is mixed in form with sun and moon (inspired by peasant or even pagan Lithuanian symbolism), the front side has bas-reliefs in the form of crosses of Vytis and towers of Gediminas, the main entrance incorporates Vytis, while the tower is inspired by Baroque although not copying it directly (this is symbolic as at the time Baroque was regarded to be the most Lithuanian of Western styles due to its prevalence in Vilnius church architecture). There are ethnic wooden carvings above doors.
Inside, the altar is also decisively ethnic Lithuanian, carved from wood (author Petras Vėbra).
The most striking parts of the interior are 55 stained glass windows, most of which have Lithuania-related topics. The southern wall is adorned by 8 stained-glass windows of Mary-related places of Lithuania, with reimaginations of the local paintings of Mary in the foreground and famous buildings in the background (the northern wall is likewise covered with 8 windows with Maryan sites outside Lithuania). There are also historical scenes, such as the Baptism of Mindaugas (first king of Lithuania).
Especially related to Lithuania are the stained-glass windows in the top arches, where historical Lithuanian personalities (both religious and secular) and coats of arms of the Lithuanian cities are presented. There you may find images of the Patron of Lithuania St. Casimir, first king Mindaugas, the "national poet" Maironis, grand duke Vytautas (who expanded Medieval Lithuania the furthest), an activist against Russification of Lithuania bishop Motiejus Valančius, the founder of Vilnius University Protasevičius.
There are so many ethnic Lithuanian details that it is impossible to list every single one and the church could serve as a kind of repository of the Lithuanian history, as nearly every wooden or metal decoration follows a Lithuanian folk pattern or design, or uses the traditional Lithuanian symbols.
The parish is much older than the church itself, established in 1895. Its first church has been constructed in 1897, enlarged in 1928 and destroyed by fire in 1943.
Since the year the current church was built East St. Louis became an infamously unsafe district, declining in population from ~80 000 to ~20 000. Despite that, the church remained open, even though 11 of 13 Catholic churches in the area have been closed by 2018. Its location next to a highway attracts attention and even new parishioners, as the members of the parish have told "Global True Lithuania". Nevertheless, the church also had some problems: two of the Lithuanian sun-crosses that have adorned the roof had to be removed after there was an attempt to steal them and put in a safer place near the basement stairs. In the basement, one can find a parish hall where the Lithuanian activities, as well as post-Mass events, take place, as well as a small parish museum. There, you can also see the images of the way the church had to look like as designed by an American architect L. Prens. While even that design included some Lithuanian features (as was likely requested by the Lithuanian parish and its then-pastor Deksnys), altogether it looked much more like a regular church of the era. Architect Prens died, however, and the order has been entrusted to Mulokas and Jonynas who ethnicized the entire design of the church. Only the basement (opened in 1945 as a church while construction continued) was built according to the Prens design.
East St. Louis Immaculate Conception church looks is similar to the All Saints Lithuanian church in Chicago and also has similar elements to the Nativity BVM church of Chicago (the last of them being created by the same tandem of designers).
In the empty lot next to the East St. Louis Lithuanian church, a Lithuanian school used to stand. It was opened in 1934, closed in 1968 and burned (arson suspected) in 1976.
Between the former school and church, a sculpture of Our Lady of Šiluva was erected in 1951, which still stands. Rituals of crowning the sculpture used to be performed by the schoolchildren.
Collinsville and its Lithuanian Lutheran church
Further east the suburb of Collinsville has a small white church built by Lithuanian Lutherans in 1903, known as the Jerusalem Lutheran church (305 Collinsville Ave).
This is one of merely 3 Lithuanian Lutheran churches in the USA, two other ones standing in Chicago. The building is small and wooden. It still has Lithuanian names of the sponsors inscribed on its stained glass windows, among them "Shimkus" (possible relatives of the US congressman Shimkus).
The church has been also organized by the victims of Russian occupation but the earlier Imperial (1795-1915) rather than the Soviet one (1940-1990). The pastor Keturakaitis who established this church previously worked as book smuggler in Lithuania, importing Lithuanian books into Russian-occupied Lithuania at the time the Russian regime banned Lithuanian language (he had served a prison term for that). In Lithuania, he lived in Tauragė, an area that used to be near the border of the Russian and German empires and had many Lutherans. It was precisely the Lutheran areas of Lithuania that gave most emigrants for the Collinsville coal mines and even before Keturakaitis came, they used to have Lutheran worship in their homes or other churches.
The parish reached the high point after World War 2, when the community has sponsored arrival of the refugees from Lithuania who fled the Soviet occupation. Most refugees sought that the church would become associated with the Lithuanian Lutheran church, however, while many older parishioners preferred a continuing Missouri Synod affiliation, leading to a dispute among the "old" and "new" parishioners. The dispute ended up in favor of Missouri Synod; however, most of the proponents of the Lithuanian Lutheran church then left the parish, attending only the ethnic Lithuanian but not the religious festivals. Some of them still supported the parish, though, but the number of parishioners declined since, although non-Lithuanians sometimes joined.
Even though in the 2000s only some third-to-half of the congregation was of Lithuanian heritage, the parish sponsored a construction of a Lutheran church in Palanga, Lithuania then.
Lithuanian heritage in downtown St. Louis
St. Louis metropolis straddles across two states as the Missouri/Illinois borderline here follows the Mississippi River. Both the aforementioned Lithuanian communities are located on the Illinois side but the Missouri side (which also has the St. Louis downtown) also had its own Lithuanian church dedicated to St. Joseph, acquired from Protestants in 1916 in the historic Lafayette Square district famous for its turn-of-the-century architecture (address: corner of Park Avenue and MacKay Place). Small, looking as if built of stones, the church has been closed in 1970 when Lithuanians left the then-poor neighborhood.
St. Louis is also famous for its City Museum. For kids, it may seem to be a large playground while for adults, it is a work of art and a memorial for the declining American cities. Much of its interior is filled with the details of demolished pretty buildings and closed institutions. Among the main details is the St. George bas-relief that used to be above the main entrance to the Chicago St. George Lithuanian church, demolished in 1990.
The map
All the Lithuanian locations, described in this article, are marked on this interactive map, made by the "Destination Lithuanian America" expedition (click the link):
Omaha, Nebraska
Omaha may look strange among the American cities with Lithuanian communities as it is far from both the Atlantic Ocean and the Great Lakes where most Lithuanians settled.
However, it was not the location that used to attract Lithuanians but city size (and thus job opportunities). When the first Lithuanian wave of migration was gaining momentum in 1890 Omaha was the second-largest US city this far west (after San Francisco). The "Manifest destiny" to conquer the "Wild West" has already been completed; the Native American lands were partitioned and White settlements were established in many locations. However, most of them were small: even Los Angeles had merely 50 000 people (smaller than cities of Lithuania back in that era). However, Omaha had a population of 140 000 and thus dominated a massive region. It was growing swiftly as well: from 31 000 inhabitants in 1880 to 213 000 in 1915.
Omaha Lithuanian church area
Still, the number of Lithuanians was only 400 thus the erection of a wooden church in 1907 had been a tremendous initiative. An initiative that seemed to be compulsory to every immigrant community of the era. South Omaha thus had 23 churches, most of them ethnic. The current St. Anthony Lithuanian church (5402 South 32nd Street) has been constructed in 1936 after the original one burned down.
Its establishment met opposition: the bishop proved to be extremely hard to convince that Lithuanians are a separate nation with their own language. He did not understand why Lithuanians could not pray at English churches as the Irish do. An urban legend(?) says that the bishop changed his mind after Lithuanians said: "Do you wish that we, like Irish, would lose our language?". Struggle for Lituanity continued even after the church was established. It included long (eventually successful) campaigns to invite Lithuanian nuns to teach at a local school and replace a Polish priest with a Lithuanian one. All this evidenced that the church became a kind of "Homeland outside homeland" rather than merely a place to worship God. It (or nearby localities) was used for watching Lithuanian movies, theater, listening to Lithuanian lectures, doing picnics.
The St. Anthony’s school was built in 1924 and a nearby convent to house Lithuanian St. Casimir nuns in 1945.
A defining moment for the Omaha Lithuanian community was the Soviet re-occupation of Lithuania (1944). At the time, some 100 000 Lithuanians successfully fled Lithuania, thus avoiding Soviet occupation and genocide. They lived in refugee camps until ~1948, looking for countries that could accept them. The USA was the preferred country but it required invitation/sponsorship letters from Americans for the Lithuanian refugees to be allowed in (in these letters, the sponsors would guarantee that the invited person had a job and to take care of them). Typically, these letters were only accessible to those who had relatives in the USA. Here came Reverend Jusevičius, the priest of Omaha St. Anthony Lithuanian Church, who wrote many invitation letters himself or asked others to do it. Thus he invited over 1000 Lithuanians, making Omaha one of the largest Lithuanian communities at the time. Reverend Jusevičius did whatever he could to help them survive, as even the church basement was turned into a dormitory for these refugees.
The massive influx of patriotic Lithuanians required more premises for secular ethnic activities. A new school building has been constructed in 1953.
However, many of the American-born generations showed less attachment to their old homeland, they often created mixed families. Furthermore when Omaha packing houses closed, many migrated to other cities. At the same time, free public schools became common in the USA and there was no longer a dire need for volunteer Lithuanian nuns to staff Lithuanian parish schools; the numbers of girls wanting to join the nuns have thus also declined with laypeople staffing the school which was not desired to some Lithuanian parents. Due to all these reasons, the church and school attendance dropped, the school was closed in 1980.
An interesting moment in parish history has been the appointment of priest Peter Stravinskas in 2005. He attracted new parish members who lived in other areas of Omaha and were not satisfied with their own parishes. However, he was not that interested in the Lithuanian character of the parish. Old parish members were disappointed; especially so after Stravinskas spent the parish funds that were saved up in order to prove to the archbishop that the parish is financially solvent (In the USA, many Lithuanian parishes were suppressed citing bad financial situation). Afterward, the parish was indeed closed in 2014.
Of all the Omaha St. Anthony Lithuanian parish buildings, only the St. Anthony church itself has a Lithuanian inscription on its cornerstone („Šv. Antano bažnyčia 1936“), as well as a Lithuanian-styled sun-cross, while the other buildings have English-only inscriptions.
Historically, the area around the Omaha Lithuanian church was also the Lithuanian district, as Lithuanians would choose homes within walking distance from the church and other Lithuanian activities and businesses would also have developed there. When the first Lithuanian wave settled, this part of Omaha was considered to be a separate city of South Omaha (annexed by Omaha in 1915). The businesses of the First Wave included grocery stores, bakeries, and a Lithuanian newspaper.
The Lithuanian activities in the area expanded even more with the post-WW2 refugees who formed the Lithuanian Scouts, Lithuanian Choir, Theatrical Group, Ethnic Dance Group, Omaha Lithuanian American Community, Omaha Lithuanian Women’s Club, Lithuanian Veterans Group, Hunter and Fisherman, and other groups. They published books, opened beauty shops, drug stores, bakeries, grocery stores, medical practices, construction companies, bars, and nursing homes in the area.
Even though our parish was closed, the Lithuanian Community remains active sponsoring picnics, Kūčios, having fund-raisers for charitable donations, and having Lithuanian displays at ethnic events around the city.
Lithuanian path of the sun at the Lauritzen Gardens
Omaha Lithuanian community is still active, even though aging (the new generation has generally not joined the activity and there were few recent immigrants). Under their initiative, Omaha twinned with the city of Šiauliai in Lithuania. In 2015-2017, a joint initiative of the two cities was to create a Lithuanian sculpture garden "Path of the sun" in Lauritzen Gardens of Omaha. The path has numerous Lithuanian wooden sculptures inspired by such locations in Lithuania itself as Raganų kalnas (Witches Hill) in Neringa and the Hill of Crosses.
The artworks have been created by Aurimas Šimkus from Kurtuvėnai (near Šiauliai) who was returning to Omaha to expand the Path annually while it was under construction.
Among the figures depicted are Jūratė and Kastytis, characters intertwined by forbidden love in a Lithuanian tale. Jūratė, a sea goddess, lived in an amber palace under the Baltic sea and fell in love with fisherman Kastytis; in revenge, the main god (of Thunder) Perkūnas destroyed Jūratės castle, thus making the Baltic amber.
Eglė, the Queen of Serpents – a rather similar although gender-reversed love story between a fisherman’s daughter and a serpent prince who lived in the sea – is also represented in another sculpture.
The Lithuanian tales are described on plaques near the sculptures.
Arguably the most impressive, though, is the wooden entrance to the path, itself carved in various ethnically-inspired patterns, with the sun represented on its top. Elements such as benches are also done in Lithuanian style.
There were plans to build an even bigger Lithuanian garden but they have been shelved so far.
Omaha Lithuanian bakery "chain" and mural
Omaha has two Lithuanian bakeries, this mini-chain was established by Vytautas and Stefanija Mackevičius in 1963 and is operated by their relatives. The original Lithuanian "Lithuanian Bakery and Deli" is at 5217 S 33rd Ave. It is operated by Mackevičius’s children. The bakery was originally started with making sourdough rye bread. "Napoleonas" tortas, a sweeter version of a typical Lithuanian dessert, is their most famous product but they also still offer bread and other baked goods Much of the sales are now through other shops and through the internet, allowing the bakery to expand (while the front building is originally built by Lithuanian hands in the 1960s, the back extension has been constructed in the 2000s).
The key defining feature is its 2015 Lithuanian mural depicting Lithuania, its culture and history, as well as Omaha Lithuanians. The topics represented in that “Lithuanian tale” have been suggested by Omaha Lithuanians – they include priest Reverend Jusevičius who invited the Lithuanian post-WW2 refugees to Omaha, former Omaha Lithuanian bars (with paths leading to them forming Columns of Gediminas
Another of Omaha’s Lithuanian bakeries, Lithuanian Bakery and Kafe, is a selling point for the products of the other bakery, also offering a possibility to eat locally at the tables. They serve lunch and do catering for different events around the community. Located in a modern strip mall, it nevertheless has Lithuanian symbols such as the flag and sells Lithuanian cookbooks published by the Omaha Lithuanian Women’s Club.
Omaha Lithuanian graves
Among the famous Omaha Lithuanians was a composer of Lithuanian marches Bronius Jonušas. He was buried in Evergreen Memorial Park cemetery under a unique gravestone designed by a famous Lithuanian-American architect Jonas Mulokas. The gravestone depicts musical notes piercing through the Lithuanian columns of Gediminas symbol. After Lithuania restored its independence in 1990, Bronius Jonušas’s remains were moved to Lithuania (like those of many patriotic Lithuanians who saw themselves as exiles in the USA) but the monument remains.
Most of the other Lithuanians of Omaha were buried in
Additional reading: Joseph F Rummel, George Jonaitis, George Mikulskis, Joseph Jusevich Mūsų šventas lietuviškas žodis: Šv. Antano kultūrinės vienovės troškulys [anglų k.].
Los Angeles, California
Los Angeles is the most Lithuanian US city west of Chicago. It has some 20 Lithuanian heritage sites and some 38000 Lithuanians (out of 51000 in California).
Los Angeles Lithuanian parish grounds
The main heart of Lithuanian Los Angeles is St. Casimir Lithuanian parish in Los Feliz area. Established as a parish in 1941, it is the last Lithuanian parish created in the USA. It is also the only one developed nearly from scratch by the DPs, post-WW2 Lithuanian refugees who fled the Soviet Genocide in 1944 (while the parish has been established by earlier Lithuanian immigrants who moved from the East Coast, it quickly became imbibed with DP spirit).
As such, the Lithuanian parish is not actually dominated by the St. Casimir Lithuanian church itself (built 1951). The rather modest building has a modestly Lithuanian interior, with traditional Lithuanian woodwork behind its altar and stained-glass windows with Lithuanian inscriptions and the colors of the Lithuanian flag. Traditional Lithuanian sun-crosses that merge both Christian and Pagan iconography are both in the interior and also on the church‘s back wall and roof. Yet, St. Casimir Lithuanian church is still a far cry from the massive Lithuanian churches of the Midwest or East Coast.
The land area owned by the parish is, however, much larger (~85 a), and includes many other buildings and memorials. This goes in-line with the DP emphasis on Lithuanian ethnic culture – for them the parish was not simply a place to pray, but also (or arguably even primarily) a community hub that consisted of a Lithuanian school, halls for Lithuanian secular activities, a meeting place, a location to erect monuments thus creating a piece of Lithuania close-by (of Lithuania that was stolen from them by the Soviet occupation).
The history of this generation of Lithuanian emigrants is represented by the DP monument near the entrance to the church. It consists of three wooden pillars, representing the three different parts of the life of the people who developed the Los Angeles Lithuanian parish: „Lithuania“, „Exile“, and „America“. „Lithuania“ is represented by a Medieval soldier with columns of Gediminas symbols. „Exile“ (represented by a traditional Lithuanian depiction of sad Jesus – Rūpintojėlis) means the time they have spent in hiding and then in refugee camps in Western Europe vainly hoping to return to a „liberated Lithuania“. For the DPs, that period was from 1944, when the Soviet Union reoccupied Lithuania and some 10000 Lithuanians successfully fled westwards, to 1948, when the hope was finally lost they were resettled in countries such as the USA. For their whole lives, these people considered this to have been an exile, since, had they remained in Lithuania, most of them would have likely been murdered or imprisoned by the Soviets; they didn‘t want to leave Lithuania but effectively ran away from their lifes, spending some years of fear, poverty and dwindling hope first in Nazi Germany and then lands occupied by the Western Powers. „America“ is the final phase of settlement in the USA and it is represented by a person in Lithuanian ethnic clothes looking at an American eagle. Every wooden post is crowned by a traditional Lithuanian sun-cross. This monument has been created by artist Arūnas Zvinakavičius in 2008 and donated by Venckus and Giedraitis families.
Among the other memorials of the parish, the most striking is the Bernardas Brazdžionis courtyard, dedicated to the most famous Los Angeles Lithuanian Bernardas Brazdžionis (1907-2002), whose patriotic poetry used to inspire Lithuanians all over the world in the struggle for their country‘s independence and even find its way into occupied Lithuania itself despite being banned there by the Soviet authorities. The courtyard has a bust of the famous poet as well as his quotations.
On the ground, this poem alluding to Lithuania‘s occupation and independence (both happening in Brazdžionis‘s lifetime) is inscribed „Praėjau, kaip ir tu, žemės bendrakeleivi / Pro daugybę šios žemės stebuklų, / Ir mačiau, kaip dangus temo ir kaip vėl nusiblaivė / Dar žadėdamas žiedą pavasario kuklų“ [I have passed by (just as you did, my co-traveler on this Earth) / Beside the many miracles of the world / And I have seen how the sky darkened and how it became clear again / Promising to give a modest blossom of the spring]. On the wall is the text from arguably the most famous Brazdžionis poem that called Lithuanians to fight for Lithuania: „Šaukiu lietuivį burtis prie lietuvio ir gyvą širdį prie gyvos širdies“ [I call Lithuanian to join a Lithuanian and a living heart to join a living heart]. The courtyard also serves as a kind of „walk of fame“ to all the Lithuanian poets and writers who created beyond Lithuania; three more names are inscribed there: poet Pranas Lembertas (1897-1967), writer Algirdas Gustaitis (1916-2002), and writer/poet Alė Rūta (1915-2011).
Interestingly, the courtyard has been constructed in 2012 mostly by relatively recent immigrants from Lithuania, and their Just Millin' Around theater, also operating in the Los Angeles Lithuanian parish. Many of these immigrants came after Brazdžionis was already dead or near his death time. However, this follows a general tendency whereby the top DP generation Lithuanian-American artists and writers are better known in Lithuania (and thus to recent immigrants) than to other DPs (and, especially, their children). This is because works by Lithuanian-Americans such as Brazdžionis was the sought-for "forbidden fruit" of freedom during the Soviet occupation and were soon elevated to the status of landmark Lithuanian works of all time after independence, becoming an important part of official school curricula. Arguably, while the newly-liberated Lithuania of the 1990s was eagerly looking to America and "Lithuanians who were always free" (i.e. Lithuanian-Americans) for inspiration, DPs always looked to Lithuania itself (especially its pre-1940s history and traditions) for similar inspiration.
Other memorials include a Lithuanian traditional cross for the Lithuanian independence restoration (1990 03 11), a mark showing distance to Kaunas (that‘s because Los Angeles and Kaunas are sister cities), numerous murals depicting Lithuania, mostly by Lithuanian immigrant artist Rolandas Dabrukas.
Within the parish grounds, there is a Lithuanian Hall building where Lithuanian events of Los Angeles would take place. It has two halls, with a more modest basement hall and an impressive grand hall adorned by images of Lithuanian grand dukes, Los Angeles Lithuanian priests and a teacher of the local Lithuanian school. Originally, that building was used as a presbyterian church. In 1948, it was acquired by Lithuanians, thus „setting the Lithuanian foot“ on this lot of land. From then on until the main church was built in 1951, the Lithuanian Hall building has been used as the Lithuanian church; afterward, it was repurposed for secular activities.
Nearby there is a Lithuanian school that teaches Lithuanian culture and language on Saturdays (once it used to serve as a general parish school for Lithuanian kids on weekdays as well but now it is rented out as public schooling has generally replaced religious schools in the USA). The school has Lithuanian traditional ornaments and the coat of arms (Vytis) on its facade. Lithuanian Saturday heritage school has been established in 1949, to be joined by kindergarten in 1955 and a primary parish school in 1956, with the current Lithuanian school building erected in 1960.
Even the Pastor‘s house is styled in a unique Lithuanian way, with bas-reliefs colored in the colors of the Lithuanian flag.
Once a year, the St. Casimir parish yard hosts the largest Lithuanian festival west of Chicago, the Los Angeles Lithuanian days (since 1986), attracting thousands of visitors for a weekend of Lithuanian foods, Lithuanian souvenirs, and – arguably most famously – Lithuanian singers and dancers. This festival unites the original DP generation and their children, as well as later (post-1990) Lithuanian immigrants, as well as English-speaking descendants of various Lithuanian-Americans, their non-Lithuanian spouses, and even Los Angeles residents of various ancestries and races who simply want to try out the Lithuanian culture that forms a part of the tapestry of Los Angeles diversity.
Lithuanian-American National Center of Los Angeles
Lithuanian-American National Center some 10 blocks (and a river) north of the church is the second Lithuanian hub in Los Angeles. Typically, the pre-1950s Lithuanian immigrants into the USA were divided into three large groups: the Christian Democrats who used to center their lives around the Lithuanian parishes (often the largest groups), the largely agnostic, atheist, or anti-religious Leftists, and the Tautininkai (sometimes translated as nationalists) who saw ethnicity as more important than religion and detested the internationalizing influence of the Catholic church (despite still being Catholics).
The Lithuanian-American National Home was created by Tautininkai. A major impetus for its creation has been the Los Angeles archdiocese decision of 1959, which, in addition to its status as a Lithuanian parish, has expanded its functions to cover non-Lithuanian Catholics who lived in the nearby areas. This change created a fear that the church would be eventually stripped of its Lithuanian character and thus Lithuanians eagerly donated for a separate National Home that would be fully Lithuanian owned.
A building acquired in 1961 has two halls on its second floor, one of them full of Lithuanian symbols and used for that purpose while the second one serves mostly for rent. The first floor is rented out helping the institution (now with some 100 members) to survive (previously, Lithuanian activities used to take place there as well). As the St. Casimir Lithuanian parish has remained mostly Lithuanian, with a Lithuanian pastor, there has not been such an urgent need for the community to use the Home and most of the activities remained in the parish (thus, the events at the Center are comparatively scarce).
Still, as the St. Casimir Lithuanian parish has more and more non-Lithuanian parishioners (mostly Hispanic and Philippine immigrants) the fear of „losing the parish“ constantly lingers.
Until the mid-2000s, the National Center was marked by a large inscription with the name/purpose of the building. Since then, however, only a small plaque near the entrance with a Lithuanian coat of arms declared the building‘s purpose (in order to avoid attracting attention by potentially anti-Lithuanian people of other ethnic and racial groups), as well as an acronym ALNC.
Lithuanian-named buildings in Los Angeles „Little Lithuania“
As is common in the USA, the Lithuanian church served as a hub for the Lithuanian district: it was never Lithuanian-majority, but most of Los Angeles Lithuanians lived there and the Los Feliz area around the Lithuanian church has more Lithuanian sites than anywhere else in Los Angeles or Western USA for that matter. A plaque „Little Lithuania“, attached to the parish wall in Griffith Park Boulevard, reminds this. In Los Angeles, there are numerous ethnic enclaves marked this way.
Numerous buildings in the surrounding area have names related to Lithuania as they were developed by Lithuanian developers. One of them is Villa Trakai. It has been developed by a developer who also was a leader of a local chapter of Šauliai, a Lithuanian patriotic paramilitary organization. The Villa Trakai thus also served as a hub of Šauliai until some 2010s.
Another nearby building with a Lithuanian-related name is Amber Crest apartments that also had a Lithuanian developer.
Lithuanian heritage in Santa Monica and San Fernando
Another large cluster of Lithuanian-named buildings is in Santa Monica. There, a group of Lithuanian developers have been present since it was still a somewhat forgotten suburb rather than a posh resort. One of them is Albinas Markevičius of Roque and Mark. Lithuanian-named buildings there include „Rūta“ (meaning „Rue“ in Lithuanian language, a symbolic national flower of Lithuania). There is also a Lithuanian coat of arms on building no. 937 at 3rd street (between Washington and Idaho Avenues).
California Lithuanian Credit Union also operates in Santa Monica, with some 160 million dollars in its reserves; it has been instrumental in transferring money to Lithuania after its independence, with some 10-20 thousand dollars transferred as donations every day.
All this has attracted numerous Lithuanians in the area, making Santa Monica the second-largest Lithuanian hub in the Los Angeles conurbation. That said, besides businesses, this community had not built communal buildings (churches, clubs) or monuments. The California Lithuanian Credit Union building, however, houses several Lithuanian businesses, among them Markevičius's, and has also housed the Lithuanian consulate at one time, making it the closest thing to a Lithuanian hub in Santa Monica (albeit with few Lithuanian details and just abbreviation CLCU).
Two streets named after Lithuania - Lithuanian Drive and a small Lithuanian Pl - have been named so in the suburb of San Fernando Valley under an initiative of Lithuanian architect Rimas Mulokas who lived there.
Lithuanian graves in Los Angeles
Los Angeles area and entire California has no Lithuanian cemetery. However, a rather major cluster of Lithuanian graves exists in Glendale Forest Lawn Cemetery, one of the prettiest and most important cemeteries of California. On its landscaped hills such celebrities as Michael Jackson, Walt Disney, and Humphrey Bogart have been buried.
The „Lithuanian area“ is located in Triumphant Faith zone. Some third or half burials in some rows there are Lithuanians. While, in-line with cemetery rules safeguarding its architectural appeal, Lithuanians are buried under plaques rather than under traditional wooden crosses or massive gravestones, many of these plaques are uniqelly Lithuanian. They are adorned not only by Lithuanian symbols (such as Columns of Gediminas or Cross of Vytis) but also by epitaphs written by the Los Angeles‘s most famous Lithuanian son, the poet Bernardas Brazdžionis.
The most famous Lithuanian burial in the cemetery is arguably Jonas Mulokas, the most famous Lithuanian-American architect who almost single-handedly has developed a unique „modern Lithuanian“ style that manifested itself in numerous post-WW2 Lithuanian churches (in Chicago, New York, Custer, St. Louis).
Moreover, Riverside National Cemetery in southeastern LA suburbs has a grave of Frank John Lubin (better known in Lithuania by his birth name Pranas Lubinas; 1910-1999). A spectacular basketball player of his era he was the captain of the US national team in the 1936 Berlin Olympics. Afterward, he returned to play for his homeland Lithuania and helped it to defend the European champion title in Kaunas in 1939 serving both as captain and as a coach. Basketball remained Lithuania's national sport ever since and Lubin(as) is considered to be the father of Lithuanian basketball. Due to the Soviet occupation of Lithuania (1940), he returned to the USA and served in the Air Force in World War 2, hence he is buried as a veteran. Section 50, Grave 5241.
Al Jolson arguably has the most impressive graves among people born in Lithuania and one of the most impressive in Los Angeles altogether. A Jew who was born in Seredžius, Lithuania, Jolson went on to become one of Hollywood's top entertainers, known for his blackface roles (at the time in the USA, blackface was not considered controversial). His grave in Hillside Memorial Park cemetery includes a canopy, a small statue of his, and a waterfall perpetually going down the cemetery hill. Having been brought to the USA by his parents very young, he did not associate himself with Lithuania and his birthplace is not mentioned on his grave; instead, there is a reference to "Sweet singer of Israel".
Lithuanian scout camp „Rambynas“
Lithuanian scout camp „Rambynas“ is located in Holcomb Valley some 2-3 hours east of Los Angeles by car, over 2000 meters (7000 feet) above sea level. Still, it is intricately vowed into the Lithuanian life and history of Los Angeles.
Lithuanian Scouts of diaspora (mostly Lithuanian-American) are a separate organization from the US scouts and Lithuanian scouts back in Lithuania. In addition to the usual scouting activities, during their two-week-long summer camps, they put a great emphasis on learning the Lithuanian culture (traditions, songs, etc.). „Rambynas“, like other similar Lithuanian scout camps in America, was established by the Soviet Genocide refugees after World War 2, in this case, in 1952, and their goal was to ensure their children would learn the Lithuanian culture and way of life in an attractive way, also fraternizing with other Lithuanian children and speaking Lithuanian. Right now, however, the camps are accessible to English-speakers as well (who wish to discover their heritage or just have a scout camp with a unique cultural education).
The Lithuanian atmosphere in „Rambynas“ is created not solely by the events but also by the buildings and memorials. The key memorial is a traditional Lithuanian cross, dedicated to Romas Kalanta and all fighters for Lithuania‘s freedom. It has been constructed in 1972 after Romas Kalanta self-immolated against the Soviet occupation in Lithuania. Anoter inscription on the foundation of the cross reads „Esu išrautas iš Lietuvos pakelių kuriose amžiais budėjau“ (I was pulled out of the Lithunian roadsides that I have guarded for ages). This represents the fact that Soviets (an atheist regime) demolished many traditional Lithuanian wayside crosses that once dotted nearly every village and road; the „Rambynas“ cross, located in the free world, is thus a symbolic „new life“ of the crosses destroyed in Lithuania itself. Next to the cross, Lithuanian and American flags are raised every morning during the scout camps. Under the cross, the traditional Lithuanian symbol Columns of Gediminas has been created out of pebbles.
Once you are a scout, you are one for life, and, in „Rambynas“, even after death, as the dead Lithuanian scouts of the Los Angeles area are immortalized here in a Vyčiai memorial. In Lithuanian-American scout pageantry, adult scouts are called „Vytis“ (plural – „Vyčiai“), after the Lithuanian coat of arms. Each dead Vytis has a metal post with his name. There is also a stone monument with scouting-related inscriptions, such as „Tėvynė klaus, pareikalaus, / Tavęs, brolyt, reiks atsakyt: / Kodėl gerai jai nedarai - / Ką tu į tai? Ką tu į tai?“ (The Homeland will ask, will request / You, oh brother, and you will have to answer / Why don‘t you do good to her / And what will you reply? What will you reply?).
Rambynas area has numerous Lithuanian inscriptions. The name of the camp itself refers to Rambynas hill near Nemunas river in Lithuania that was important for Lithuanian pagan traditions (read more at True Lithuania article).
Rambynas is also in a unique place geographically and historically, as scouts here build their tents in the holes that have been left by gold diggers who scavenged these areas in the 19th century. There are still some claim marks left, while not far away from the camp a miner hut has been rebuilt. The camp is accessible only by an untarred road and is in a relative willderness. The vegetation is mostly Jeffrey pines and ponderosas.
Some 100-200 scouts participate in the annual camps at „Rambynas“, mostly from Los Angeles but some also coming from other West Coast cities or other Lithuanian scouting regions of Americas. One weekend also hosts guests, such as parents of the scout children, who have a separate camp within Rambynas. The scout camp covers 12 acres (5 ha) in area.
Other Lithuania-related places in Los Angeles
Los Angeles has numerous minor Lithuania-related sites spread throughout its massive area that have not actually been created by Lithuanians.
Little Tokyo has a memorial for Chiyune Sugihara, a Japanese consul to Lithuania in 1939 has been illegally issuing Japanese visas to numerous Jews from Lithuania and Poland who were thus able to leave the area before it was invaded by Nazi Germany (saving thousands from the Holocaust).
At least two sites serve as memorials to Los Angeles sister cities that include Kaunas, Lithuania. In Sister Cities Plaza, a Kaunas city flag permanently waves (among those of other sister cities), while near the Los Angeles Municipality, a post gives distances to every sister city, including Kaunas.
The famous massive tapestries Los Angeles cathedral of Our Lady of Angels show the world‘s key religious figures walking towards the altar / God. Among those, there are two Lithuanians: blessed Jurgis Matulaitis and St. Casimir.
University of California Los Angeles Franklin D. Murphy sculpture garden has a sculpture by a Lithuanian author Vladas Vildžiūnas gifted by the Lithuanian alumni of the university in 1977 (this is specified in the plaque). Called Bird Goddess it also relates to Lithuanian Marija Gimbutas, who worked in the university and developed theories on the Baltic (and European in general) prehistoric mythology. The story of the sculpture is written on its foundation.
One of the most famous sites in Los Angeles, the Hollywood Walk of Fame, also has Lithuanian details. There are stars for Lithuanian actors Charles Bronson (real name - Karolis Bučinskis) and Ruta Lee - both located in the important spot next to Chinese Theater and surrounded by the stars of some of the most famous Hollywood actors and directors. Furthermore, Al Jolson (whose grave is mentioned above) has as much as three stars dedicated to him (in Hollywood Walk of Fame, separate stars are added for achievements in separate fields: motion pictures, television, radio, recording, live performance; therefore, people whose careers - like Jolson's - spanned several fields, may get several stars). These three people are the only ones in Hollywood Walk of Fame who definitively considered themselves Lithuanian and participated in Lithuanian activities (Bronson, Lee) or were born in Lithuania (Jolson). There are other persons whose lives are related to Lithuania "in softer ways" (e.g. having some ancestors from Lithuania) immortalized in the Walk of Fame stars, such as Robert Zemeckis (Lithuanian father), William Shatner (Litvak grandparent), and more.
Los Angeles is also one of three US cities to have a Lithuanian consulate (together with Chicago and New York City). It is operating in rental premises inside a multistory building, though.
Rhode Island
Rhode Island is the smallest US state.
The Lithuanian community here is also small in extent, concentrated in a single district of Providence. This district, however, has numerous Lithuanian buildings and monuments.
Until being closed down in 2017, St. Casimir Lithuanian church was its hub. This church was constructed in 1934-1935; it is now used by a non-Catholic denomination. Unlike in the other neighboring states, there were never any more Lithuanian churches in Rhode Island.
Next to St. Casimir church stands a memorial to the Lithuanians that commemorates all the groups of Lithuanian people the Providence Lithuanians though to be especially worthy of commemoration. Like many Lithuanian memorials in the USA, it is dedicated to "Lithuanians who fought and died for freedom and those who perished in labor and concentration camps during 50 years of Lithuania's occupation". It is also dedicated to the 5 Lithuanian men from the parish who perished while fighting for the USA in World War 2. And it is dedicated to "Lithuanian Americans who built St. Casimir's church and endowed it with strong faith and rich traditions". The monumental stone is crowned by a traditional Lithuanian sun-cross, merging the Christian and pagan symbolics.
Not far away from the church stands the American Lithuanian Citizens Beneficial Club of Rhode Island. It was established in 1914 as an organization to help sick or distressed Lithuanian-American members but gradually transformed into a venue of Lithuanian activities. It constructed the current building in 1955, however, it closed its doors for good during the COVID pandemic in 2020, becoming one of several Lithuanian-American clubs to not survive the COVID restrictions. Local enthusiasts attempted to convert a building into a cultural space for the current inhabitants of the district and (more controversially) a homeless shelter, however, as of now, the building stands abandoned. The Lithuanian bas-relief and sign still survive. The interior consists of two floors, with a bar in the basement and the main hall on the upper floor.
Both the Lithuanian church and the club were greatly hit by the changing fortunes of the district surrounding them: it has became associated with criminals and drug addicts, making many Lithuanians unwilling to use these premises anymore. In their final years, therefore, both institutions were frequented by just some 10-20 Lithuanians with significant Lithuanian activities no longer taking place. ~3500 Lithuanians live in Rhode Island today, no longer concentrated in any single district.
Despite a small Lithuanian community Rhode Island is unique for having Lithuanian independence day as an official holiday. The law § 25-2-28 "Lithuanian Independence Day" declares: "The sixteenth day of February shall annually be set aside as a day to be known as "Lithuanian Independence Day." The day is to be observed by the people of this state with appropriate exercises in public places".
The first Lithuanians are said to have arrived to the state in the year 1898. In 1907 already, however, "The Providence Journal" counted 1700 Lithuanians. Like in many other places, at first, Lithuanians cooperated with Poles in establishing a parish together. The St. Adalbert Polish parish had some 25% Lithuanian membership at the time it was founded in 1902. However, as elsewhere, this led to friction between the nations. Poles typically wanted to keep the "status quo" brought from Lithuania at the time, where Polish language was the language of literature, science, and faith for both nations, while the Lithuanian language was relegated to family conversations. Lithuanians, on the other hand, were undergoing a major national revival and sought to celebrate their own language and culture within the parish. As such, Lithuanian separated in 1919. Temporarily praying in the cathedral, they acquired a former Greek Orthodox Church in 1921. After the current church was built in 1935, the old church was transformed into a Lithuanian school. This school was replaced by a larger school building in 1938.
 
Map of the Lithuanian sites
All the Lithuanian locations, described in this article, are marked on this interactive map, made by the "Destination - America" expedition (click the link):
Wisconsin
Wisconsin to the north of Chicago has some 10 000 Lithuanians most of whom are descendants of those who arrived before World War 2 and the rest - shortly after World War 2. Therefore Lithuanian buildings of Wisconsin are old and in many cases closed, with only some inscriptions remaining. All of them are located in the old cities and towns on Lake Michigan shores. In this article, they are listed north-to-south.
Their exact locations are marked on this online interactive map of Wisconsin Lithuanian sites.
Sheboygan Lithuanian church, cemetery, and Vaitkus grave
Sheboygan is the Wisconsin's oldest Lithuanian community, dating to the 19th century. It has an Immaculate Conception Lithuanian church (2705 S. 14th St.) and cemetery (land acquired in 1929). While the church with such name still exists, it is a new building that was constructed together with a school in 1960 when the parish was already on the verge of becoming non-Lithuanian; the old church has been destroyed and nothing Lithuanian exists in the new church. Likewise, while the Lithuanian burials still predominate in the cemetery (which is thus the sole Lithuanian cemetery in the entire state of Winsconsin), there is nothing more Lithuanian there. Older Lithuanian burials (the ones with more Lithuanian inscriptions) are located in Southside cemetery.
In its suburb of Kohler the Lithuanian Transatlantic flight pioneer Feliksas (Felix) Vaitkus (Waitkus) is buried. He flew successfully from New York to Ireland in 1935, that way doing the first successful Lithuanian landing after the Transatlantic flight, something the pilots Darius and Girėnas had failed to do. However, Darius and Girėnas have actually passed over Ireland as well - it is just that they chose to continue their flight to Lithuania (ultimately leading to their demise in what is now Poland) while Vaitkus chose to abandon further attempts to reach Lithuania due to bad weather. For this reason, while Vaitkus received hero's welcome at Lithuania at the time, he is far less known than Darius and Girėnas. Still, he was the only person to cross the Atlantic this way in 1935, notorious for bad weathers, and the sixth person in the world to do it alone in a single-engine plane (this is even marked on his grave). Vaitkus is buried in the family zone of a rich local family he married into. Unlike that of many Lithuanian immigrants', Vaitkus's (who was born in the USA to Lithuanian parents) life has been far more affluent: he served in the air force and he completed university studies, and he had a wife from a major local family. Later in life, he worked for Boeing.
Port Washington Lithuanian heritage
While the cute town of Port Washington seemingly has nothing Lithuanian today, it once boasted a small St. Ambrose Lithuanian church (~100 seats) which had a congregation of 30 families and 50 singles. The church was closed in 1964 and demolished in 1965, replaced by apartments.
Milwaukee Lithuanian church and museum
In Wisconsin's largest city of Milwaukee, the Public Museum includes a "European village" exhibit full of houses that represent the European countryside cultures of 1875-1925 (at the time when European villagers would immigrate to Milwaukee en-masse). Among the 32 cultures represented the Lithuanian ethnicity is exhibited as well. The village is dedicated to "All past, present and future immigrants in appreciation of their contributions to American culture". A small Lithuanian hut has been recreated there, with an interior stuffed with Lithuanian things and its exterior decorated in Lithuanian wooden carvings. Compared to the homes of the larger communities it is smaller, as Lithuanians were not among the city's major communities. Other Lithuanian details in the "Village" are the word "Lietuviai " near the entrance and a Lithuanian doll in the gallery of ethnic costumes. In general, the museum is a universal one that covers nearly everything, from animals to Native Americans to history to the planets.
A building of St. Gabriel Lithuanian church still stands in Milwaukee as well (construction began at 1913). It is now used, however, by the Congregation of the Great Spirit, effectively a Native American Catholic parish. No Lithuanian details remain outside.
Racine Lithuanian church
Racine once had a St. Casimir church. It has been closed down in 1998 (merging it with Irish, Slovak, German and Polish parishes). The building (815 Park Ave) currently serves as a Baptist chapel. The inscription "St. Casimir RC Church" over the door has been removed and so was the statue of St. Casimir over it, with nothing Lithuanian remaining.
Kenosha Lithuanian church
Kenosha has a St. Peter Lithuanian church (2224 30th Ave) - the current building dating to 1966. Like in Sheboygan, it has been constructed together with a school, replacing the older Lithuanian church, with a plans to add new church later. The plans never became a reality, however, leaving Kenosha with a church that looks more like a school hall from the outside.
Unlike in Sheboygan, however, in Kenosha the Lithuanian heritage has been preserved far better: there are Lithuanian details such as Lithuanian anthem in the church, while the underground church hall has a large mural dedicated to the parish's Lithuanian roots that has been unveiled in 2001, long since the parish is no longer Lithuanian. It includes ethnic symbols of Lithuania such as the flag, Vytis, as well as Lithuania's religious buildings: the Hill of Crosses, the Three Crosses in Vilnius, a traditional roadside cross and Lithuanian ethnic patterns. Once, the church hall also served as a school cafeteria, however, the school has been closed in the early 2010s and the premises rented out.
Lithuanian anthem, pictures of Lithuanian priests are also available near the church entrance, while outside one may see the Divine Mercy symbol that has originated in Vilnius, Lithuania.
Since 1926 the church is being cared for by Maryan fathers; however, as of 2018, they are Polish rather than Lithuanian.
 
The map
All the Lithuanian locations, described in this article, are marked on this interactive map, made by the "Destination Lithuanian America" expedition (click the link):
Washington (State)
Washington State like all the US Pacific Coast has little Lithuanian heritage as there have been few Lithuanian communities.
One exception is the Roslyn Lithuanian cemetery (est. 1909). Being the only Lithuanian cemetery in the Western USA it became a kind of pilgrimage site for some Lithuanian immigrants there. Celebrations of Vėlinės (the traditional Lithuanian day of the dead) are commonly held there, symbolically memorizing the graves of loved-ones left back in Lithuania. They are attended by the fairly recent Lithuanian community of Seattle as well as the Lithuanians of Oregon. Lithuanians from these cities also helped renovate the cemetery, installing a new fence with the Lithuanian coat of arms on it, as well as building gravestones for those Lithuanians who were buried without gravestones with legible names.
Currently, Roslyn has just 800 inhabitants but back in 1910, it has been a major coal-mining center attracting numerous immigrants. Instead of establishing cemeteries solely along the religious/parochial lines (as have been common), 26 small cemeteries have been erected in Roslyn side-by-side. Some of them are dedicated to different ethnicities: in addition to the Lithuanian cemetery, there are also Croatian, Serbian, Slovak, and other cemeteries. Roslyn is an attractive tourist town these days and the whole cemetery complex is well marked and cared for by the town. There is even a screen near the entrance where one could see stories and videos about all the cemeteries, including the Lithuanian one.
In 2009 a Lithuanian cemetery memorial has been constructed at Roslyn Lithuanian cemetery for 16 000 USD. The memorial was built to commemorate the 100 year anniversary of the cemetery. Its construction – just like most of the cemetery cleaning works - has been organized by Vilius Žalpys, a Lithuanian from Portland, who also reignited the local Lithuanian club. On its back, the memorial has a list of not only all the burials in that cemetery (46) but also of Lithuanians buried elsewhere in the area. As most Lithuanian surnames have been changed (e.g. anglicized) after emigration to the USA, on this memorial they are typically written twice: the original Lithuanian version and the US version. On its front, the memorial has the inscription “Lithuanian Cemetery”, an English poem by Vilius Žalpys (“Lithuania, so far from your shores we have traveled, to those beautiful mountains we call home. The roots of my family now grown here, but forever will my heart be yours”), as well as Lithuanian coat of arms.
Lithuanian cemetery of Roslyn also has a fence adorned with a Lithuanian coat of arms (Vytis) and numerous new gravestones built for the people who, according to Žalpys’s painstaking research, were buried there but lacked gravestone. These gravestones are built by Žalpys in a more ethnic fashion than was common in the early 20th century: using the Vytis emblem as well as a “Born in Lithuania” description.
The second cemetery in Roslyn where numerous Lithuanians are buried is the Polish cemetery, also sometimes referred to as the Polish-Lithuanian one. As was common in the USA, at first, Poles and Lithuanians would form common organizations (parishes, clubs, cemeteries). That was because prior to being annexed by the Russian Empire in 1795, Lithuania for a long time formed a single country with Poland (Polish-Lithuanian Commonwealth). In this unified country, the Polish language and culture predominated for science, literature, religion, and other public affairs (while the Lithuanian language was relegated to private matters). However, as the national revival has swept through Lithuania ~1890s, Lithuanian speakers began seeking to replace the Polish language with their native Lithuanian even in the higher domains. For Lithuanian-American communities, this meant having to “divorce” their parishes, clubs, and other institutions from the Polish ones. While no language would be needed in the cemetery, gradually, Lithuanian-Americans also began seeking their own cemeteries as well. So, in 1909, Lithuanians established their separate cemetery in Roslyn.
Now, the old Polish(-Lithuanian) cemetery has solely the Polish flag waving, however, Žalpys-built commemorative plaque describes the history of it being the common burial ground for Poles and Lithuanians at one time (before the two nations went on their separate ways), with at least 18 Lithuanians buried there. It also includes both the Polish and Lithuanian coats of arms.
Yet another cemetery in the region where a larger number of Lithuanians is buried is that in Cle Elum (Laurel Hill Memorial Park), where at least 41 found their rest. There, Vilius Žalpys constructed a Lithuanian traditional cross, crafted by himself and funded by other Lithuanian-Americans, in 2018 (the date being that of the centenary of the Republic of Lithuania). The cross is made of separate parts in order to be easily repairable, one of the parts being the metal “sun disc”. Lithuanian traditional crosses typically incorporate the pagan-originated sun motif in addition to the typical Christian form of a cross. A plaque on the cross describes it as a gift from Kititas County Lithuanian Club to Cle Elum (a club Žalpys himself nurtured, despite not being from there).
In Seattle itself, the Lithuanian community, lacking their own building, meets at the Latvian House as Latvians are a "brother nation". The University of Washington in Seattle has a Baltic studies program as part of the Scandinavian Chair. There is a Lithuanian library section in the University Library.
Maine
Maine has one of the prettiest and most popular Lithuanian locations in the USA: the Lithuanian monastery and park in Kennebunk resort. Moreover, there is some historic pre-WW1 Lithuanian heritage in the Rumford/Lewiston area further north, as well as a Lithuanian sculpture park up north.
Kennebunk Lithuanian Franciscan monastery
The calm town of Kennebunk attracted the attention of Lithuanian Franciscans who fled the Soviet Genocide, arriving there in 1947. They acquired a 1908 Tudor-style manor originally built for industrialist A. Rogers (architects Green and Wicks) for their monastery. With Lithuania occupied, the convent served as Lithuanian Franciscans' global hub. In 1953, the Kennebunk Franciscans attached a nice chapel to the manor. Its pretty expressionist stained-glass windows and metal decor elements were created by a famous Lithuanian church interior designer V. K. Jonynas. The windows are especially Lithuanian, as both the inscriptions and the depicted scenes are related to Lithuania (the Gate of Dawn in Vilnius, St. Casimir, the coat of arms of Vilnius, etc.).
The former manor grounds were effectively turned into a Lithuanian park (19 ha) which now attracts many American tourists as well. In addition to calm walking paths with nice river views, it has an impressive Stations of the cross chapel for those who died for Lithuanian freedom by another Lithuanian-American star-architect Jonas Mulokas. The monument is a good example of his attempts to create a new architectural style that would be both modern and Lithuanian. The materials are thus modern, however, the design evokes village belfries of the Lithuania Mulokas lost. The sculptures of the chapel are by Vytautas Kašuba, a famous Lithuanian-American sculptor.
The park is teeming with more Lithuanian artworks: a wooden Lithuanian chapel-post that came from EXPO 1939 New York Lithuanian pavilion (this is a unique form of Lithuanian folk art), a sculpture by V. K. Jonynas from the EXPO 1964 Vatican pavilion that depicts Triple church: triumphant (in paradise), fighting (on Earth), and suffering (in hell). The common Lithuanian interpretation is, however, that the "suffering church" was a depiction of the situation in Soviet-atheist-occupied Lithuania at the time, when many churches and all the monasteries were closed, and the religious people persecuted (often killed, exiled or imprisoned) - the fact which led to the relocation of Lithuanian Franciscans to America in the first place.
Another large artwork by Jonas Mulokas is his Lourdes (a manmade cave with a Virgin Mary statue, 1953), crowned by a Lithuanian mini-chapel. The wall of the chapel includes a prayer inscription asking the Virgin to defend the Fatherland. Lithuanian coat of arms is also depicted. Undoubtedly, the "Fatherland" in this case is Lithuania rather than the USA, as back in the 1950s, many Lithuanian Soviet-Genocide-refugees still believed that Lithuania could be liberated and they could "return soon", and that their stay in the USA would be temporary (unfortunately, Soviets proved to overstay their expectations and only a few did actually return after the "belated" 1990 independence). The Lourdes used to serve as an altar for an outside mass; however, the mosquitos drove the believers away and now the mass is held in the monastery chapel.
It is possible to spend a night within the Franciscan park as the Franciscan Guest House operates here. It has 65 rooms and is the most Lithuanian hotel in the USA. Numerous Lithuanians work there, there are many Lithuanian inscriptions and adverts. The guests may read English descriptions of all the artwork in the park. The guest house is located less than a mile from both the beach and the Kennebunkport resort center, making it a pleasant hike. The Lithuanian park itself includes nice walking paths with river views, non-Lithuanian artworks too (e.g. the native saint Kateri Tekakwitha sculpture). The complex has three other buildings with Lithuanian-seaside-related names - "Baltija" (named after the Baltic Sea), "Palanga" (named after the Lithuania's top resort) and "Kretinga" (named after a nearby town with a heavy Lithuanian Franciscan history). Each of them is used by the guest house.
The main Guest House building itself was constructed in 1959 as a Lithuanian gymnasium (high school) and it has replaced the manor stables. However, the gymnasium closed down in 1969 as there were few Lithuanians in the region. This meant that the students had to move in on a boarding-school-basis from Chicago, Boston, New York, and elsewhere, which proved unpopular. After all, the monks themselves would likely have not chosen Kennebunk for their monastery if not the negative attitudes of the local bishops towards the Lithuanian "refugee monks" in the more Lithuanian areas of the USA. Still, the situation may came out to be better, as Kennebunk is a very calm place popular among tourists, far from the urban areas and the associated negativities (high crime, ghettos, etc.) which have "consumed" numerous other Lithuanian sites in America, which were abandoned after the "white flight" had emptied their districts.
The entire Lithuanian complex of Kennebunk has been funded by Lithuanian-Americans whose surnames now are inscribed on many of its objects. Today, however, the area attracts non-Lithuanian Americans as well, perhaps the most so among the Lithuanian-American sites of New England. It is even described in the "Lonely Planet" books. G. W. Bush Sr. is said to have visited the site regularly as he had a house in Kennebunkport. In fact, when Lithuania campaigned for the restoration of its independence in 1990, the Lithuanian Franciscans organized a march from the monastery to the Bush's house (he was president back then), asking for his support.
After Lithuania became independent (1990) and opened up, the Lithuanian activities in Kennebunk declined somewhat as the Lithuanian Franciscans have moved their hub back to Lithuania. Parts of the Lithuanian religious activities have folded earlier, e.g. minor seminary in the 1960s and the recollections house in the 1970s. However, the Lithuanian atmosphere remained, the Lithuanian monuments were restored in 2004. At its apex, some 30 Lithuanian Franciscans lived in the monastery. At the beginning of the monastery (and now) merely four. The Guesthouse is taken care of by secular people since 2001.
Lithuanian sites of Maine countryside
Maine towns of Rumford and Lewiston are the only ones in the state which had significant prie-WW2 Lithuanian communities.
In Rumford, the Lithuanian history is reminded by the LPK Lithuanian cemetery. The entrance lists its opening date as 1920 whereas a nearby grave of the cemetery founder Viskantas (Wiskont) lists it as 1923. In any case, the first significant wave of burials came in the 1950s and just a single grave has Lithuanian inscriptions as by that time many Lithuanian-Americans of Rumford area preferred English. Still, Lithuanian surnames (either original, Anglicized or Polonized) are abound. „LPK“ in cemetery name likely means „Lietuvių piliečių klubas“ (Lithuanian citizens club) that used to operate in the town. The cemetery is a part of a larger cemetery complex by the road. The cemetery was owned by a Lithuanian association until 1998, at which point it was ceded to the municipal cemetery.
Rumford also had the St. Rocco Hall that served as a Lithuanian club and was frequented by the workers coming from the factory. It closed down ~1960s and the white wooden building is now abandoned with no Lithuanian signs.
On the contrary, the Lithuanian Hall of Lewiston (St. Bartholomeus Society, SBS) still has a nice facade inscription about its original purpose. The building of 1914 now serves as a pawn store, however, the pre-WW2 interiors survive. The building has been inscribed into the list of heritage buildings of Lewiston.
Lithuanian sculpture park in Maine's northern end
Alexander town right next to Canada border has numerous Lithuanian sculptures, many of them built by the local Paegle family. One hub for them is the Alexander Art Trail, the entrance to which reads Lithuanian Heritage Trail. Here, Paegles hired numerous wood artists from Lithuania to create traditional Lithuanian sculptures. Most are Lithuanian in style with some also being Lithuanian in content: e.g. the legendary Lithuanian Iron Wolf or the depiction of a secret Lithuanian school at the time Lithuanian language was banned by the Russian Empire (this sculpture is named "Home School" to be more understandable for American audiences). The sculpture of two people at the end of the trail represent Paegles themselves.
Paegles also developed a private island in a nearby lake, which they officially renamed Baltic Island. This island also has a sculpture of a Lithuanian pagan goddess of forests Medeinė (a copy of a sculpture that stands in Vilnius), Lithuanian and Latvian flags and a bunker-like History Dome, where lots of images describe the story of Paegle family, while multiple time capsules includes the wishes and thoughts of the local people. While the Alexander Art Trail is freely accessible to any visitor, the Baltic Island is accessible only with owners' permission.
Roland Paegle was a Latvian sculptor while his wife Grazina is a Lithuanian. At the time of their marriage, both nations suffered a similar occupation by the Soviet Union, which their parents escaped by leaving for Western Europe and then the USA in the 1940s. Thus, the History Dome images tell a lot about Roland's and Grazina's activities in protesting against the Soviet occupation. Their biggest achievement was the lobbying effort that led to freeing a Lithuanian political prisoner Simas Kudirka, who was then allowed to leave for the USA.
While Paegles lived in New York, Alexander area became their retreat and a place for their artistic goals. The sculpture-building spree reached its apex after Lithuanian independence in 1990, when Paegles would visit Lithuania and Latvia regularly, bringing charity there. During these visits, they learned more about the Baltic wooden sculpture tradition and met numerous sculptors, whom they invited to create for their art park and island in Maine.
 
Map of Maine Lithuanian sites
All the Lithuanian locations, described in this article, are marked on this interactive map, made by the "Destination - America" expedition:
Minnesota
Agricultural Minnesota has been too far west of the main pre-WW1 American industrial cities where most Lithuanians settled. Thus the local Lithuanian community established 1922 was too small to continue working after 1970 (re-established 1991). There are no Lithuanian churches, halls, or other such buildings.
However, there is a village Wilno called so after the Polish name of the Lithuanian capital Vilnius. This is one of quite few settlements named after Lithuanian cities. The village's main street also has a Lithuanian-themed name Kowno (after Kaunas, Lithuania's 2nd largest city). Interestingly, although Lithuania at the time had a big Polish community, the founders of the village were not Poles from Lithuania but rather Poles for Poland. Lithuanian placenames were used as a kind of advertisement as they were attractive to Polish immigrants. At the time, there was still a feeling that Poland and Lithuania are somewhat fraternal lands due to their common history during the previous Polish-Lithuanian Commonwealth era. Wilno was thus even mentioned in Polish press as "America's Lithuania", despite having little to do with Lithuania besides having similar placenames and a rather similar landscape.
The village of merely a few houses is outflanked by the gothic revival St. John Cantius church (3069 Kowno Street, built 1902), nicknamed "cornfield cathedral" (it has stained glass of Lithuania's patron saints St. Casimir and St. George but this is due to similar Polish-Lithuanian histories). Wilno is known to be an epitomic Polish agricultural community (something that Lithuanians did not establish, preferring industrial labor).
The only site in the Minnesota's largest conurbation that is vaguely related to Lithuanians is the St. Paul Landmark Center. This building served as Federal Court and it was here where the most famous Lithuanian-American criminal Alvin Karpis was tried in 1936. Karpis was considered "Public Enemy No 1" for his numerous abductions and America's last train robbery. The building is now accessible to tourists and various historical plaques explain the history of various halls. Karpis features prominently in those. He is among the listed top criminals, he is quoted, and there is also a separate plaque describing his ultimate trial. One may also visit the room 317 where he pleaded guilty. However, nowhere it is said that he was Lithuanian. Minneapolis / St. Paul did not ever have a historic Lithuanian community and, in fact, Karpis himself was not from here. Sentenced to life in prison, Karpis was paroled in 1969 and died in 1979.
Florida
Over the recent century, Americans have been attracted to Florida in large numbers, often to spend their retirement.
Most of Florida's Lithuanians arrived there after living in other states (rather than directly from Lithuania). After earning money in northern cities some of them began exchanging their former homes into ones at the Floridan seaside. There Lithuanians have attempted to recreate what they left in New York, Chicago or Boston: Lithuanian religious and secular organizations and clubs. However, the times of grand buildings had already passed by that time and so the Florida Lithuanian heritage is more modern and modest.
Some 32 000 Lithuanians call Florida home today (only Illinois, Pennsylvania, California, Massachusetts and New York have more). Such growth in Lithuanian numbers coincided with general growth of Floridan population. In 1900 (when Lithuanians were already arriving en masse to America) Florida had merely 500 thousand people while today it hosts 20 million (in comparison Pennsylvania, the top Lithuanian destination during the first migration wave, only grew from 6 to 13 million during the same era).
St. Petersburg Lithuanian club
The largest Lithuanian community of Florida is located in and around St. Petersburg, which has the sole Lithuanian club of the state (4880 46th Avenue North). The building is modest but rather lively as Florida still attracts new Lithuanian-Americans (often relocating from the north). In the club, Lithuanians gather for Lithuanian lunches, library, and school. The heart of the club is its great hall and small hall, both decorated with works of major Lithuanian-American artists.
The club was established by the first wave of Lithuanian-Americans (those immigrated before World War 1). After World War 2, many of them were elderly. It coincided with the time it became popular for Americans to retire in Florida. St. Peterburg became the conurbation most popular for that among Lithuanians. In 1960, some 300 Lithuanians already lived there.
Being accustomed to having their own Lithuanian clubs in the northern USA, in 1963-1964 they also built such a club in St. Petersburg. The existence of this club and the articles in the Lithuanian-American press written by St. Petersburg Lithuanians attracted more Lithuanians to the area. ~1970 the DPs (Soviet genocide refugees who fled Lithuania ~1944) also began settling in Florida, as they too were aging. They gradually took the organization of the club.
In the years 1976, 1980, and 1989 the Lithuanian club building was expanded. Initially, it consisted only of a single great hall, so the annexes included another (smaller) gall, a bar, a library, restrooms, warehouses and more. The club was expanded from 451 sq. meters to 970 sq. meters. The building is functionalist in style, without Lithuanian architectural details (previously there was a large wooden Columns of Gediminas symbol near the entrance but it was removed as it decayed). During events a Lithuanian flag is masted near the door while a commemorative plaque there declares that the club is dedicated to Charles Bliza who was instrumental in its construction.
Some third of the club members live in Florida in winters alone and they go back to their homes in the northern USA for the rest of the year. There, they are also members of the local Lithuanian parishes and clubs. In total, St. Petersburg and its suburbs has some 3000 Lithuanians and they make 2% of the population in St. Pete Beach. However, not all Lithuanians participate in the club activities. Historically, some of the St. Petersburg Lithuanians from the pre-WW1 migration wave were radical leftists; they had their own organizations and did not participate in establishing the club. Some of the third wave immigrants (those arrived after 1990) did not join the club either.
The club is open on Sunday afternoons.
St. Pete Beach Lithuanian sites
St. Pete Beach is the most Lithuanian town of the area. There, ~1975 Lithuanian Franciscan priests established a St. Casimir Lithuanian Catholic mission which has acquired a modest two-floored house on 555 68th Ave. At the time, Lithuania was occupied by the atheist Soviet Union which had banned Lithuanian monasteries and friaries. Many priests and monks were killed, tortures or expelled as the Soviet Genocide progressed. In 1944, some of them managed to flee to the USA, staffing the Lithuanian parishes there.
The story of the Lithuanian mission is thus similar to the story of the entire Florida Lithuanian community. ~1975 many of the refugee Lithuanian priests were aging and the mission was a place for them to retire. In this retirement, however, they would still provide services for Florida Lithuanians - some of them, perhaps, retired members of the priests' former parishes up north.
The mission building had two apartments with four bedrooms. The garage of the house was transformed into a small chapel, decorated in Lithuanian style by the famous Lithuanian-American artist Rūkštelė. Lithuanian priests of the mission also used to hold Lithuanian mass in the non-Lithuanian church at Gulfport.
The chapel and mission have been closed in 2017. Since then, the Lithuanian mass in the area is only held in Gulfport and only in special circumstances such as the main holidays.
Near the former chapel, a Lithuanian Jonas Valauskas has built two apartment buildings named in Lithuanian. "Venta", named after a Lithuanian river, was constructed in 1972 while "Nida", named after one of the most famous Lithuanian resorts, was built in 1976. Initially, most of the residents there were Lithuanians but now Lithuanians no longer live there, although the Lithuanian names and plaques remain.
South Florida Lithuanian monument and museum
The second largest of Florida's Lithuanian "colonies" developed around West Palm Beach, now effectively a suburb of Miami.
While there were Lithuanians who came to work there as nannies to the local rich, the Lithuanian heritage visible now was mostly created by Soviet Genocide refugees who initially moved in from Lithuania to Midwest and Northeast in the 1940s but then remigrated to Florida as they aged.
To them, Lithuanian heritage was especially important and they decided to be buried in a single area of Royal Palm cemetery. The lot they bought was named Lithuanian Garden (it is marked by such a plaque).
The heart of the garden is a monument to beloved Lithuania, a horizontal stone slab inscribed with a cross in a circle. Interestingly, the inscriptions on it are different in Lithuanian and English languages. While in Lithuanian, it is dedicated "Mylimai Lietuvai" ("To the beloved Lithuania"), in English it is "Dedicated to the United States by Lithuanian-Americans" (i.e. to the country that gave them refuge). In the front of the monument there are Lithuanian patriotic symbols: Columns of Gediminas, Coat of Arms (Vytis), crowned Cross of Vytis. On the side there are English inscriptions "Liberty", "Freedom", something especially important to Lithuanians in 1984, when this memorial was built, as at the time Lithuania was still occupied by the Soviet Union. Next to the monument, surnames of the foundation benefactors are inscribed (Jonas and Albina Jakubauskas).
Lithuanians are buried in several rows behind the monument. While in Lithuania gravestones are typically large freestanding monument (and such practice is common in many of the America's Lithuanian cemeteries), in West Palm Beach Lithuanians have used American-style plaques for their graves. In addition to the name and surname, however, many of the plaques also have Lithuanian patriotic symbols inscribed on them.
To the south of West Palm Beach Lake Worth historical museum hosts not solely the information about the town's history and today but also has a hall dedicated to its immigrant ethnicities. There, three ethnicities are represented, among them Lithuanians (the other two are Poles and Finns). Lithuanian exhibits include Lithuanian traditional arts and crafts: margučiai (painted Easter eggs), ethnic strips, dolls with ethnic clothes. It also includes maps of Lithuania, the Lithuanian national anthem, pictures of Lithuanian Grand Dukes. There are few explanations, though. Everything was donated by local Lithuanians, some of whose surnames are written near the exhibits.
Previously there was also a large Lithuanian community in Juno Beach where an annual festival of raising a Lithuanian flag takes place; over time, the community withered.
Other Lithuanian communities in Florida
In the rest of Florida Lithuanians mostly live in coastal towns and resorts as well. The communities exist in Daytona Beach, Miami, Cape Coral, Pompano Beach, Palm Beach, formerly also existed in Sunny Hills.
Miami once had a Lithuanian-American Citizen Club that was located in where the Miami Casino now stands. The club was closed in some 1980s and sold to Miami Jai Alai to make parking.
There is no additional Lithuanian heritage in Florida that is known to us.
Sioux City, Iowa
Sioux City (Iowa) had its own Lithuanian St. Casimir church (2524 Leech Ave) among its early 20th-century immigrant heritage when the Missouri River served as America's main highway and the cities on its banks swelled from factory workers.
Sioux City St. Casimir church had enough architectural value to be inscribed into the National Register of Historic Places in 1998. Originally founded by 1000 local Lithuanians (in 1915) in a place near city stockyards the church was designed by a famous Prairie School architect William L. Steele who decided to build the iconic domed tower on an otherwise simplified gothic revival building. William L. Steele was also responsible for the Woodbury County Courthouse building.
The church interior has also been impressive, created by a Lithuanian-American Adolfas Valeška ~1950. Like many new members of the congregation at the time, he was a Lithuanian artist on the run from Soviet genocide and censorship. He is also known for having created props for Chicago Lithuanian opera.
Sadly, the NRHP inscription did not save the church from the diocese-induced demise. Wishing to do away with the ethnic parish the Diocese of Sioux City forbade accepting new members ~1990 (even though the parish was solvent), held the final mass in 1998, and tore down the historic church building in 2007. Only the old priest's house remains on the site while the church itself has been replaced by a modern single-floored detached dwelling.
The Valeška's interior decorations and even the dome have been saved, however, through the arduous work of the local Lithuanians.
Two Valeška paintings and the St. Casimir statue are now located in Trinity Heights, a religious shrine / religious-themed sculpture park. It is in the same building as is the wooden Last Supper; descriptions of the St. Casimir Lithuanian church are available nearby.
While the aging local Lithuanians would like to put the rest of the saved church remains in Trinity Heights as well (hopefully as a kind of separate sculpture), as of 2021, they are still stored in various private places. The dome is at 42.492197, -96.397614 in State Steel (visible from the Virginia street), the stained-glass windows are stored in Nativity Parish, the stones with church name that used to be above and beside the door are located in a private farm of local Lithuanians.
Sioux City was the second westernmost city in the world to have a Lithuanian church (after Los Angeles).
Texas
Yorktown, Texas is the home to America’s oldest known Lithuanian community.
Most of the current Lithuanian-Texans, however, are not related to it. The population of Texas skyrocketed recently (from 9 000 000 in 1960 to 26 000 000 today) and Lithuanians were among many migrants the state attracted. Many of them are Lithuanian Americans who moved in from the north. These are, however, new trends and the massively growing Texan cities lack old Lithuanian churches, schools, or memorials.
However, it has been little known that the first Lithuanians moved into Texas in 1852, soon after the Mexican-American war. They moved in from then-German-ruled Lithuania Minor rather than the Russian-occupied and more economically backward Lithuania-proper (where serfdom still existed and migration was thus hampered). Having been raised in a German-dominated society, these Lithuanians then integrated into German-American communities (although their surnames still told of their Lithuanian origins). Together with Germans they also shared a migration goal: to find empty land lots in Texas, after a long journey by ship and then on foot into the interior.
Yorktown Lithuanian cemetery
A key symbol of Yorktown Lithuanian roots has been Smith Creek Lithuanian Cemetery, once overgrown and derelict. It has been restored by the genealogy-interested descendants in the late 20th century. A sign was built, showing it as a Lithuanian cemetery, as well as a painted Lithuanian flag.
The gravestones were mostly saved as much as they could, however, if parts of them had been completely destroyed, they mostly were not rebuilt, thus the cemetery remaining authentic to its 19th-century roots.
Some 30 tombstones survive fully or partially there though the total number of burials may have been bigger. The cemetery is located near a former village of Smith Creek where many Lithuanians used to live. In many sources, the cemetery after Jonischkies (Joniškis) family who used to own the land. Before Jonischkies, Kerlick family used to own the land, hence the cemetery sign now reads "Smith Creek Cemetery. Kirlicks Jonischkies. Lithuanians.". Several Lithuanian families used to be buried there, as well as at least one German family, based on the ties to the area and Jonischkies.
Most of the burials there took place in the 19th century, beginning in the 1860s (the oldest tombstone dates to 1864 on a Kerlick grave). The cemetery fell into disuse after a modern cemetery has been built in Yorktown (St. Paul’s); later Lithuanian burials are located there. Until some 1930s, the Smith Creek Lithuanian cemetery was still well-cared for by the descendants of those buried there. However, as the generations who still remembered them passed away themselves, the cemetery became derelict and overgrown. It was discovered as such by people searching their Lithuanian roots in the 1970s.
The inscriptions on the gravestones are mostly German with the remainder being English, despite the same people having talked, read books, and written letters in Lithuanian. This went in line with the situation in Lithuania Minor itself at the time they have left it (before the Lithuanian National Revival). In those days, in Lithuania Minor, German was considered the “prestige language” and thus used for domains such as science or public records even by those whose native language was Lithuanian. Such diglossia was also the reason why the Lithuanian roots of many Yorktown families were obscured for so long, as, without further research, it was easy to believe the (great) grandparents only/mainly spoke German as this was, e.g., the language of their epitaphs.
Yorktown Lithuanian memorial plaque
Some descendants of the early Lithuanian Texans funded a memorial plaque in Yorktown after they had learned of their origins through genealogical research. This is one of just a few Lithuanian-related plaques in the USA and, interestingly, it is located in a town where the 2000 census counted 0 Lithuanians (37% report German ancestry). The plaque reads: "Lithuanians in Texas. Among the many European immigrants arriving in Texas in the mid-19th century was a small group of Lithuanians who settled in the Yorktown vicinity of De Witt County. Due to their eventual assimilation with the numerous German immigrants in the area, the Lithuanians and their contributions to the history of this region were overlooked for generations. Records reveal that the first Lithuanian family to settle in this area probably was that of David and Dora (Scholze) Stanchos. They arrived about 1852, making them among the earliest documented Lithuanian immigrants to America. By 1874 they were joined by about 70 more immigrants, most from the province of Gumbinnen in what was then part of East Prussia. Leaving their homeland for a variety of religious and political reasons, the Lithuanians arrived in Texas primarily through the ports of Galveston and Indianola. Establishing farms in the area, the Lithuanians became American citizens and contributed to the history and culture of this area. Men from the community fought on both sides of the American Civil War. A small graveyard south of Yorktown known as Jonischkies Cemetery contains the interments of many of these early settlers.".
Notes: the original Lithuanian surnames of David and Dora Stanchos were likely Dovydas Stančius and Dora Stančienė. The original versions of other anglicized or germanized Texan Lithuanian surnames are: Kirlikas (Kirlikcs), Mertinas (Mertine), Lundšėnas (Lundschen), Ragošius (Ragoszus), Joniškis (Jonischkies), Gelžius (Gelszus), Lenkaitis (Lenkeit), Mastaitis (Mosteit), Vaičys (Weichies), Vaišvila (Weischvill), Gudaitis (Guddaitis). It should be noted that at the time, modern Lithuanian orthography was not yet created, leading Lithuanians to use letters of nearby "prestige languages" when writing their names. E.g. there was no Lithuanian "Š" yet, so Lithuanians used either German "Sch" or Polish "Sz" for the same sound (and may have also adopted English "Sh").
Gumbinnen is the German name of a town known in Lithuanian as Gumbinė. In 1945 this town and surrounding areas were occupied by the Soviet army, its inhabitants (both Germans and Lithuanians) murdered or expelled and then replaced by Russians. The town was renamed Gusev after a Russian communist who died there.
Yorktown Historical Museum
Yorktown Historical Museum has numerous Lithuanian-related exhibits: both those related to Lithuanian culture itself and to the early Lithuanians in Yorktown, e.g. copies Lithuanian-language letters, materials of Lithuanians who worked as freighters in the 19th century, a fishing net brought from Lithuania by Yorktown’s first Lithuania, signs they used to mark their cattle.
Due to its unique history and old age, the Yorktown Lithuanian community has attracted disproportional attention from researchers, both Lithuanian-American and Lithuanians from Lithuania (e.g. Vytis Čiubrinskas). A film has been created about the community and numerous books have been written. Some of these books are also available in the museum.
A film about the old Texas Lithuanians.
Yorktown Lutheran church
Given they came from Lithuania Minor, the early Yorktown Lithuanians were Lutherans. Together with the local Germans, they participated in building the town’s St. Paul Lutheran church. Originally established in 1874, it had its building replaced by the new one in 1930.
Inside, one may see Lithuanian surnames on some stained-glass windows, e.g. those of Jonischkies family. It was common to add the names of the donors of the church there.
Kerlick Street in New Braunfels
As time went by, parts of the Yorktown Lithuanians migrated to other Texan towns such as New Braunfels where one street and a park are named after William Frederick Kelick (Kerlick Lane). He owned 320 acres there and sold it; the city decided to name the street (as well as a nearby park) after him.