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                <text>CIUS conference audio (Part 16 of 16) &lt;br /&gt;&lt;br /&gt;Outline of presentation:&lt;br /&gt;&lt;br /&gt;What structure? (JPH)&lt;br /&gt;Partnerships necessary with Saskatoon and Winnipeg (the Ukrainian centers). Apply for grants in different provinces. We should strike an initiative group. (Jars Balan)&lt;br /&gt;We really need to do a much more thorough review of what has been done. The search can be expanded by volunteer labor. (Frances Swyripa)&lt;br /&gt;It’s a good idea to get started. Start to show what you will do differently. A quick and easy way to start is to start a website for the project. That way info you do have gets immediately posted. Thomas Nahachewsky’s database is a good place to start. Pilot project will need to concentrate on the new stuff – the training, etc. The project has to decide new material and/or new material. (Marusia Petryshyn)&lt;br /&gt;All projects start with an idea. You need a few people – half a dozen at the most. Go slow with an idea. Start in Alberta. Wait for the others. Collect the books. Contact architects, painters. Eventually you also need money. We should contact Teresa, the daughter of Anna Baran. (Peter Savaryn)&lt;br /&gt;Hard thoughts: What you do, you do. The rest is just talk. (Nick Ochotta)&lt;br /&gt;Establish technical committee. (Ostap Skrypnyk)&lt;br /&gt;John Lehr and Ed Ledohowski decided to form a Manitoba Working Group or contact group. Keep everyone aware. Things could be done once we get the technical standards. (Ed Ledohowski)&lt;br /&gt;Have the pilot project also collect existing materials. (Marusia Petryshyn)&lt;br /&gt;A low tech manual of instruction would be worth developing even now. A preliminary form. Something in hard form. The Manitoba people could produce one fairly quickly. (Stella Hryniuk)&lt;br /&gt;What are the legal requirements for putting stuff on web, on databases? Coordinating effort should deal with these issues. (Thomas Nahachewsky)&lt;br /&gt;Worried about the scope of the project. Terms of reference. Parish life? List of priests? We can get excited about social history, etc., but it may be too much. First committee needs to set up the terms of reference. (Ostap Skrypnyk)&lt;br /&gt;What is the technical architecture of the project? This is not a step-by-step project, but something done in parallel. Lets move and things should come together into a master plan. (Bohdan Hrynyshyn)&lt;br /&gt;We will need some official permission/blessing from the consistories to help us, to be partners in reaching the community. (Roman Yereniuk)&lt;br /&gt;Archives and other institutions would probably be happy to give us permissions when we provide money and manpower? (Frances Swyripa) We should offer training not only to students but volunteers. (Brian Cherwick)&lt;br /&gt;Put up links to the websites that we had today, put up the PowerPoint presentations, Frances’ survey, etc. right from today. (Anne-Marie Decore)&lt;br /&gt;In point form:&lt;br /&gt;•Obtain blessings of ecclesiastical authorities&lt;br /&gt;•Formation of initiative group based in Edmonton/CIUS&lt;br /&gt;•Preliminary database of existing materials, projects, archival sources, publications&lt;br /&gt;•Establish website for project, chat room, with blog, links to existing sources&lt;br /&gt;•Apply for U of A grant&lt;br /&gt;•Conduct pilot project&lt;br /&gt;•Develop questionnaire/template for gathering material&lt;br /&gt;•Develop training program for fieldworkers – students and volunteers&lt;br /&gt;•Develop training program for fieldworkers – students and volunteers&lt;br /&gt;•Identify potential partners, repositories&lt;br /&gt;•Establish technical committee – architecture of database&lt;br /&gt;•Establish provincial working groups&lt;br /&gt;•Develop manual for local congregations/groups (low tech handbook)&lt;br /&gt;•Need for legal direction/copyright advice&lt;br /&gt;•Establish terms of reference defining scope of the project, its short-term and long-term objectives&lt;br /&gt;•Need to work on parallel thrusts&lt;br /&gt;&lt;br /&gt;&lt;span class="element-text"&gt;&lt;a href="https://cius-archives.ca/items/show/2172"&gt;Outline found in this PDF&lt;/a&gt;&lt;/span&gt;</text>
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                <text> John-Paul Himka, Frances Swyripa, Ostap Skrypnyk, John Lehr, John Sokolowski, Ed Ledohowski, Stella Hryniuk, Roman Yereniuk, Gloria Romaniuk, Bohdan Hrynyshyn, Peter Holloway, Natalie Kononenko, Marusia Petryshyn, Thomas Nahachewsky, Jars Balan</text>
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                  <text>This year the program initiated Sanctuary: The Spiritual Heritage Documentation Project. A planning conference was held on 26 January 2008, and the materials are available on the CIUS Religion and Culture website: http://www.ualberta.ca/cius/religion-culture/c-sanctuaryworkshop.htm. The planning conference established the basic parameters of the project: &lt;br /&gt;&lt;br /&gt;digitizing, as comprehensively as possible, existing records, such as old photographs, paintings, and videos, whether in church, public, or individual possession, for a central digital record to be housed at the University of Alberta;&lt;br /&gt;&lt;br /&gt; systematically and comprehensively documenting anew all churches (exterior and interior), paintings, carvings, church vessels, furnishings, banners, vestments, bell towers, cemeteries, tombstones, and chapels in the Ukrainian prairie settlements, including making virtual reality movies;&lt;br /&gt;&lt;br /&gt; digitizing all historic recordings of church music from the parishes and videorecording liturgical services;&lt;br /&gt;&lt;br /&gt; interviewing on site (priest, caretaker, parishioners) and interviewing artists and architects who worked on the churches;&lt;br /&gt;&lt;br /&gt; linking the collected materials in a searchable database(s);&lt;br /&gt;&lt;br /&gt; making most of the material available to the public and to scholars worldwide on the Internet;&lt;br /&gt;&lt;br /&gt; presenting the results of our studies in the parish communities as lectures and in printed form;&lt;br /&gt;&lt;br /&gt; also presenting the results at learned conferences and meetings of professional associations (such as the Alberta Museums Association, the Folklore Studies Association of Canada, the Canadian Association of Slavists, and the Canadian Historical Association). &lt;br /&gt;&lt;br /&gt; This project is timely in two ways. First, it is a response to a crisis. The Ukrainian churches and related monuments in prairie communities are under threat. Many churches are being vandalized, falling into disrepair, or even collapsing. Small and aging congregations are unable to provide the security and maintenance necessary to preserve physical structures. To obtain a record of the sacral marks that Ukrainians made on the prairies, it is necessary to act within this coming decade. Second, the project is a response to an opportunity. We now have a kind of technology that allows us to make many thousands of photographs at low cost, store them in a small space, integrate them in searchable databases, and diffuse them globally. It is envisioned that Sanctuary will bring grantees from Ukraine to Canada to contribute to the project and gain experience from it. The program is applying for grants in order to fund the project.</text>
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                  <text>John-Paul Himka, Frances Swyripa, Ostap Skrypnyk, John Lehr, John Sokolowski, Ed Ledohowski, Stella Hryniuk, Roman Yereniuk, Gloria Romaniuk, Bohdan Hrynyshyn, Peter Holloway, Natalie Kononenko, Marusia Petryshyn, Thomas Nahachewsky, Jars Balan</text>
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                <text>&lt;span class="element-text"&gt;CIUS conference audio (Part 15 of 16)&lt;br /&gt;&lt;br /&gt;Outline of presentation:&lt;br /&gt;&lt;br /&gt;Churches are not just buildings – they are also people.&lt;br /&gt;He is very enthusiastic about churches. He’s prepared an internet database. Admires Ed Ledohowski’s site.&lt;br /&gt;The evolution of his database. He has documented over 1200 churches in the prairie provinces. The public would log on differently than a controlled researcher. The database has to be searchable. He can search by date of construction, for example. A wiki&lt;br /&gt;model. Photos over time. Searchable by area, by architectural features (number of domes, e.g.), name of church.&lt;br /&gt;Use subcommittees, say church architecture subcommittee, cemetery subcommittee, etc. to develop the kind of information to collect.&lt;br /&gt;Researchers should carry a scanner. People will bring out documents, photos, etc.&lt;br /&gt;Example of how much a single shot of the interior can tell us. And then by comparison with later photos. Dump as much in the database as possible and let the researchers play. We can do this website right now. In short order.&lt;br /&gt;Position of cemetery in relation to the church.&lt;br /&gt;5:00-6:00: Wrap-Up Discussion and Brain-Storming&lt;br /&gt;&lt;br /&gt;&lt;a href="https://cius-archives.ca/items/show/2172"&gt;Outline found in this PDF&lt;/a&gt;&lt;/span&gt;</text>
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                <text>Part 12: Open Discussion Directed by Frances Swyripa</text>
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                <text>&lt;span class="element-text"&gt;CIUS conference audio (Part 12 of 16)&lt;br /&gt;&lt;br /&gt;Outline of presentation:&lt;br /&gt;&lt;br /&gt;Change of chair because JPH wanted to continue writing up the discussion.&lt;br /&gt;Need to do a survey of what’s already out there. (Ostap Skrypnyk)&lt;br /&gt;Churches were torn down, closed, burned down. Catholic church wants to preserve heritage and identity. But it comes down to priorities. From the church’s point of view, the parish community is what is to be served. Sometimes in these small communities, fixing up the church takes up too much time and energy, limiting their faith time. The church is worried about the salvation of the community. The building should be for the community, not the other way around. Sometimes only 5 people at a service, sometimes only 1. The Church would like to have a foundation that would have a lot of money and preserve all the churches, but there is no such thing now. It is also important to preserve the heritage. The minutes of meetings and bills would provide valuable information (minute books and financial records). Clergy are an important source. They go out there, perform services, visit the cemeteries. Metropolitan Lawrence also has many photos and videos of his visits – parishioners give him copies. Now he is being given DVDs of services. Old liturgical services are important. Brazil has a similar experience, though much harder. Brazilians have different carols. Different variants of music. Comparative angles. (Metropolitan Lawrence)&lt;br /&gt;Putting too much info on the web could raise security issues. (Oksana) We could restrict access. (Bohdan Hrynyshyn)&lt;br /&gt;Need to collect contact information. Not easy at all. In some cases the only person who is in anyway responsible might be the German farmer next door who cuts the grass. Contacts are aging – he reads the obituaries to see if the guys who opened the churches haven’t passed away. (Jars Balan)&lt;br /&gt;We tried to record everything in full complexity. It’s too much even for students. We have to work on two levels – a research/archival tier which needs a full database and a public level that has been processed by scholars. (Natalka Kononenko)&lt;br /&gt;From Regina. Has a bit of a plan of his own and is looking to merge projects. His project coming from the (Ukrainian Orthodox) church out rather than from scholars. Already when he first began to be interested in these things, he saw ten-inch trees on cemeteries. He would like more technical help, advice about proper documentation. It would be good to be part of a larger, directed project. Not just students but retired professional people. Importance of volunteers. How do we coordinate? avoid duplication? There needs to be some kind of coordinating body laying out a plan of action. Needed: determining the tools, assisting in training. (Yaroslav Lozowchuk)&lt;br /&gt;She remembers how the community was split over saving the Portage la Prairie church. Diocese should help with conflict resolution. The best contacts, in her experience, are old women. Excellent materials in Ukraine – archives of Sheptytsky. Archives of Sister Servants also in Ukraine. (Stella Hryniuk)&lt;br /&gt;This is a project in lieu of preservation. But many conversations go back to physical preservation. Visual? or also archival? documentation? thorough? or documentation restricted to visual culture. (Frances Swyripa)&lt;br /&gt;We need a committee with a representative from each area. Digital storage is a very difficult issue right now. Shortages of digital storage at the U of A. Not just buying, but upkeep, back up. (Natalka Kononenko)&lt;br /&gt;We should restrict ourselves to digital, not materials. We can go beyond the university for cheap storage. (Bohdan Hrynyshyn)&lt;br /&gt;Need to go through church boards. 6-7 of these generally run with one clergyman so you can have a meeting with reps and the clergyman. Have one team going in, or risk more distrust. (Sylvia Chinery)&lt;br /&gt;Her experience – people demanded to be included in the project (historic buildings in 1970s project). (Frances Swyripa)&lt;br /&gt;Every medium will have issues. You have to plan resources for update and maintenance of data. Otherwise you will lose things one way or another. Need to plan for that. (Lee Ramsdell)&lt;br /&gt;4:00-5:00: Technical Aspects, Part 2&lt;br /&gt;&lt;/span&gt;</text>
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                <text> John-Paul Himka, Frances Swyripa, Ostap Skrypnyk, John Lehr, John Sokolowski, Ed Ledohowski, Stella Hryniuk, Roman Yereniuk, Gloria Romaniuk, Bohdan Hrynyshyn, Peter Holloway, Natalie Kononenko, Marusia Petryshyn, Thomas Nahachewsky, Jars Balan</text>
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                  <text>Sanctuary: The Spiritual Heritage Documentation Project (Planning Conference)</text>
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                  <text>This year the program initiated Sanctuary: The Spiritual Heritage Documentation Project. A planning conference was held on 26 January 2008, and the materials are available on the CIUS Religion and Culture website: http://www.ualberta.ca/cius/religion-culture/c-sanctuaryworkshop.htm. The planning conference established the basic parameters of the project: &lt;br /&gt;&lt;br /&gt;digitizing, as comprehensively as possible, existing records, such as old photographs, paintings, and videos, whether in church, public, or individual possession, for a central digital record to be housed at the University of Alberta;&lt;br /&gt;&lt;br /&gt; systematically and comprehensively documenting anew all churches (exterior and interior), paintings, carvings, church vessels, furnishings, banners, vestments, bell towers, cemeteries, tombstones, and chapels in the Ukrainian prairie settlements, including making virtual reality movies;&lt;br /&gt;&lt;br /&gt; digitizing all historic recordings of church music from the parishes and videorecording liturgical services;&lt;br /&gt;&lt;br /&gt; interviewing on site (priest, caretaker, parishioners) and interviewing artists and architects who worked on the churches;&lt;br /&gt;&lt;br /&gt; linking the collected materials in a searchable database(s);&lt;br /&gt;&lt;br /&gt; making most of the material available to the public and to scholars worldwide on the Internet;&lt;br /&gt;&lt;br /&gt; presenting the results of our studies in the parish communities as lectures and in printed form;&lt;br /&gt;&lt;br /&gt; also presenting the results at learned conferences and meetings of professional associations (such as the Alberta Museums Association, the Folklore Studies Association of Canada, the Canadian Association of Slavists, and the Canadian Historical Association). &lt;br /&gt;&lt;br /&gt; This project is timely in two ways. First, it is a response to a crisis. The Ukrainian churches and related monuments in prairie communities are under threat. Many churches are being vandalized, falling into disrepair, or even collapsing. Small and aging congregations are unable to provide the security and maintenance necessary to preserve physical structures. To obtain a record of the sacral marks that Ukrainians made on the prairies, it is necessary to act within this coming decade. Second, the project is a response to an opportunity. We now have a kind of technology that allows us to make many thousands of photographs at low cost, store them in a small space, integrate them in searchable databases, and diffuse them globally. It is envisioned that Sanctuary will bring grantees from Ukraine to Canada to contribute to the project and gain experience from it. The program is applying for grants in order to fund the project.</text>
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                  <text>John-Paul Himka, Frances Swyripa, Ostap Skrypnyk, John Lehr, John Sokolowski, Ed Ledohowski, Stella Hryniuk, Roman Yereniuk, Gloria Romaniuk, Bohdan Hrynyshyn, Peter Holloway, Natalie Kononenko, Marusia Petryshyn, Thomas Nahachewsky, Jars Balan</text>
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                  <text>A project to make sure that Ukrainian sacred culture on the prairies is well documented for future scholars and for future generations.</text>
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                <text>Part 11: Making Virtual Reality Tours of Ukrainian and Canadian Churches</text>
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                <text>&lt;span class="element-text"&gt;CIUS conference audio (Part 11 of 16)&lt;br /&gt;&lt;br /&gt;Outline of presentation:&lt;br /&gt;&lt;br /&gt;&lt;/span&gt;Virtual Reality Movies used in Ukrainian ethnographic research, spatial stuff. Used a parabolic mirror attached to a digital camera. Computer software can generate that into a panorama, which can be made into a VR movie. You can have hot spots on the VR movie where you can click and get an enlargement. www.arts.ualberta.ca/uvp/.&lt;br /&gt;He decided to find out how long it would take to do a VR of St. Anthony’s. It took six hours total, 90 minutes of filming, 4.5 hours at computer.&lt;br /&gt;They have actual 3-minute interviews on line. Talking about people buried in the cemetery. Examples of VR movies. [Lots of oohs and ahs from the audience.] VR excellent for artifacts and vestments. You can rotate things. See the Kunda ceramics section of the website. It takes about 36 shots to do an object. The techniques are described on the website itself.&lt;br /&gt;direct links to the Alberta Churches and Ukrainian Churches on the "uvp" web site: http://www.arts.ualberta.ca/uvp/pages/media/abchurches/ http://www.arts.ualberta.ca/uvp/pages/media/churches/&lt;br /&gt;2:30-3:30: What Kind of Information Do We Need to Gather?&lt;br /&gt;&lt;br /&gt;&lt;span class="element-text"&gt;&lt;a href="https://cius-archives.ca/items/show/2172"&gt;Outline found in this PDF&lt;/a&gt;&lt;/span&gt;</text>
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                <text>Peter Holloway, Natalie Kononenko</text>
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                  <text>John-Paul Himka, Frances Swyripa, Ostap Skrypnyk, John Lehr, John Sokolowski, Ed Ledohowski, Stella Hryniuk, Roman Yereniuk, Gloria Romaniuk, Bohdan Hrynyshyn, Peter Holloway, Natalie Kononenko, Marusia Petryshyn, Thomas Nahachewsky, Jars Balan</text>
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&lt;p&gt;&lt;span class="element-text"&gt;CIUS conference audio (Part 10 of 16)&lt;br /&gt;&lt;br /&gt;Outline of presentation:&lt;br /&gt;&lt;/span&gt;&lt;br /&gt;Google Maps: Byzantine Rite Churches in Alberta. We can use a GPS unit to get exact coordinates. Google Maps gives directions. Roughly 92 GC churches, 74 Ukrainian Orthodox, 24 OCA, 22 Russian Orthodox in Alberta. You can zoom in on Google Maps.&lt;br /&gt;Now most signs give English-only names. This poses some problems.&lt;br /&gt;Likes to shoot in natural light. He has them shut off all artificial light.&lt;br /&gt;He uses 2 dpi for the web. He shoots in RAW format. He does huge pictures – they could be poster size. Storage is now cheap, about a dollar a gig.&lt;br /&gt;High resolution aerial photographs of UCHV, with churches marked by Google Map.&lt;br /&gt;Importance of good documentation.&lt;br /&gt;Spasa Moskalyk, parish founded 1902, church 1924. In bad condition. Wonderful acoustics (someone was playing tsymbaly when he visited). Only the bell tower has been repaired.&lt;br /&gt;Weather and lighting: the working season is April-September. Manual setting. High resolution (300+ dpi). Variety of lenses.&lt;br /&gt;Limited knowledge of local history, no information in the public domain, disappearance of Ukrainian language. Absence of Ukrainian culture (esp. vyshyvani rushnyky).&lt;br /&gt;Single repository that can be accessed from everywhere in the world. Model of information structure. Structure attributes. Architecture model “web cloud.” E-document storage, databases, website, administrative budget.&lt;br /&gt;Benefits – documentation.&lt;br /&gt;&lt;br /&gt;&lt;span class="element-text"&gt;&lt;a href="https://cius-archives.ca/items/show/2172"&gt;Outline found in this PDF&lt;/a&gt;&lt;/span&gt;&lt;/p&gt;
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                  <text>This year the program initiated Sanctuary: The Spiritual Heritage Documentation Project. A planning conference was held on 26 January 2008, and the materials are available on the CIUS Religion and Culture website: http://www.ualberta.ca/cius/religion-culture/c-sanctuaryworkshop.htm. The planning conference established the basic parameters of the project: &lt;br /&gt;&lt;br /&gt;digitizing, as comprehensively as possible, existing records, such as old photographs, paintings, and videos, whether in church, public, or individual possession, for a central digital record to be housed at the University of Alberta;&lt;br /&gt;&lt;br /&gt; systematically and comprehensively documenting anew all churches (exterior and interior), paintings, carvings, church vessels, furnishings, banners, vestments, bell towers, cemeteries, tombstones, and chapels in the Ukrainian prairie settlements, including making virtual reality movies;&lt;br /&gt;&lt;br /&gt; digitizing all historic recordings of church music from the parishes and videorecording liturgical services;&lt;br /&gt;&lt;br /&gt; interviewing on site (priest, caretaker, parishioners) and interviewing artists and architects who worked on the churches;&lt;br /&gt;&lt;br /&gt; linking the collected materials in a searchable database(s);&lt;br /&gt;&lt;br /&gt; making most of the material available to the public and to scholars worldwide on the Internet;&lt;br /&gt;&lt;br /&gt; presenting the results of our studies in the parish communities as lectures and in printed form;&lt;br /&gt;&lt;br /&gt; also presenting the results at learned conferences and meetings of professional associations (such as the Alberta Museums Association, the Folklore Studies Association of Canada, the Canadian Association of Slavists, and the Canadian Historical Association). &lt;br /&gt;&lt;br /&gt; This project is timely in two ways. First, it is a response to a crisis. The Ukrainian churches and related monuments in prairie communities are under threat. Many churches are being vandalized, falling into disrepair, or even collapsing. Small and aging congregations are unable to provide the security and maintenance necessary to preserve physical structures. To obtain a record of the sacral marks that Ukrainians made on the prairies, it is necessary to act within this coming decade. Second, the project is a response to an opportunity. We now have a kind of technology that allows us to make many thousands of photographs at low cost, store them in a small space, integrate them in searchable databases, and diffuse them globally. It is envisioned that Sanctuary will bring grantees from Ukraine to Canada to contribute to the project and gain experience from it. The program is applying for grants in order to fund the project.</text>
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                  <text>John-Paul Himka, Frances Swyripa, Ostap Skrypnyk, John Lehr, John Sokolowski, Ed Ledohowski, Stella Hryniuk, Roman Yereniuk, Gloria Romaniuk, Bohdan Hrynyshyn, Peter Holloway, Natalie Kononenko, Marusia Petryshyn, Thomas Nahachewsky, Jars Balan</text>
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&lt;p&gt;&lt;span class="element-text"&gt;CIUS conference audio (Part 9 of 16)&lt;br /&gt;&lt;br /&gt;Outline of presentation:&lt;br /&gt;&lt;br /&gt;Directed by Frances Swyripa&lt;br /&gt;&lt;br /&gt;&lt;/span&gt;Ed Ledohowski also knows an art photographer from Massachusetts who has been taking the churches. Looking for a repository for his work.&lt;br /&gt;Faith vs. heritage. Funding – can we get the same today? Manageability, duplication. (Frances Swyripa)&lt;br /&gt;Modeling a project the way we did made it possible to include volunteers. This is a project with time running out. People are dying, losing their memories. Maybe there’s a 10-year window to do this. (Stella Hryniuk)&lt;br /&gt;The students had a guidebook on how to take the photographs, in what order. They had also black velvet for photographing objects. (Roman Yereniuk)&lt;br /&gt;Set up a field school in connection with the Folklore Center to work on this project. They would get training in field methodology. (Natalka Kononenko)&lt;br /&gt;Maybe this could be done in conjunction with History and Classics. (Frances Swyripa) Or HUCO or Library. (Natalka Kononenko)&lt;br /&gt;Oral history at this stage is risky. Memories are jumbled. Parish archives are lost or sitting molding in someone’s basement. Chasing congregational records is not easy. There is little info on material history in church archives. Ukrainian newspapers are useful in this regard, esp. in early years – correspondences about churches. Artistic photography and paintings important, but also documentary archival photography. (Jars Balan)&lt;br /&gt;Aerial photos – the Ukrainian Cultural Heritage Village has some, that are relevant to their own buildings. Provincial govt has internships through Athabasca U, U of Calgary. (Stefan Sokolowski)&lt;br /&gt;Ukrainian Village has three churches. They have very detailed reports about them (materials, etc.). Bobersky photographs in Oseredok, Winnipeg. Thinks Ukrainian halls should also be included. Some cemeteries are not related to churches. Not only the prairies but Ontario. Film on Saskatchewan grave maker on YouTube. (Peter Melnycky)&lt;br /&gt;We should restrict to religious objects. (Frances Swyripa)&lt;br /&gt;Bobersky photos are bizarrely coded and hardly described. U of A did some itinerary of the collection, but it’s not a very usable collection. She is now visiting churches in Alberta and is impressed by some of the archival improvement introduced by Metropolitan Lawrence. The context is very important – the spirituality. There is a large Lipinsky collection looking for a home. (Gloria Romaniuk)&lt;br /&gt;UCAMA has black-and-white photos taken by Mr. Jopyk in the 1970s, also paintings by Pani Iwanets (already digitally photographed). Are digital methods safe for preservation? (Michelle Tracey)&lt;br /&gt;Since we will be working with young people, students, we have to be aware of distinctions between faith, theology, spirituality. The latter – the personal connection – will interest and motivate students the most today. This was not addressed in their project, although they did have people interested in the institutional church, theology, belief. All of these aspects have to be addressed. More than “religion.” Sometimes there are halls where churches used to be. Winnipeg Tribune photos and descriptions are in U of M archives – valuable stuff there. (Stella Hryniuk)&lt;br /&gt;Lots in the consistory archives of the Orthodox church in Winnipeg. Perhaps a proper archive could result from this project. (Sandy Sawchuk) UCAMA is trying to build a safe environment and would be a proper archive in the future. (Michelle Tracey)&lt;br /&gt;The Russo-Orthodox are warm, but they will be suspicious. Who is asking? What will it be used for? She herself is connected with this church. She knows that people are not aware of the value of what they have. The project would be a learning experience for people. She has church archives in her own home! (Sylvia Chinery)&lt;br /&gt;How should we go about making contact with the rural communities? (Frances Swyripa)&lt;br /&gt;Even if we just identify what has been done, it will be a great thing. We must also identify who can help us with this project. We also have to identify the sources of funds. Alberta govt promises money for cultural projects – get them while they’re being offered. (Peter Savaryn)&lt;br /&gt;Perhaps compile a list of methodologies to develop a template. Cooperation between projects in Manitoba was important – this project should do the same. And avoid duplication. Don’t redo Ed’s project where Ed’s doing it. Devolution important to management. (Brian Cherwick)&lt;br /&gt;Should we put everything on line? (Frances Swyripa)&lt;br /&gt;The community will like digital resources, genealogy people, historical background of family. If it’s digitized, it’s available all over. (Anne-Marie Decore)&lt;br /&gt;And more.&lt;br /&gt;1:30-2:30: Technical Aspects, Part 1&lt;br /&gt;&lt;br /&gt;&lt;span class="element-text"&gt;&lt;a href="https://cius-archives.ca/items/show/2172"&gt;Outline found in this PDF&lt;/a&gt;&lt;/span&gt;&lt;/p&gt;
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                <text> John-Paul Himka, Frances Swyripa, Ostap Skrypnyk, John Lehr, John Sokolowski, Ed Ledohowski, Stella Hryniuk, Roman Yereniuk, Gloria Romaniuk, Bohdan Hrynyshyn, Peter Holloway, Natalie Kononenko, Marusia Petryshyn, Thomas Nahachewsky, Jars Balan</text>
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                  <text>This year the program initiated Sanctuary: The Spiritual Heritage Documentation Project. A planning conference was held on 26 January 2008, and the materials are available on the CIUS Religion and Culture website: http://www.ualberta.ca/cius/religion-culture/c-sanctuaryworkshop.htm. The planning conference established the basic parameters of the project: &lt;br /&gt;&lt;br /&gt;digitizing, as comprehensively as possible, existing records, such as old photographs, paintings, and videos, whether in church, public, or individual possession, for a central digital record to be housed at the University of Alberta;&lt;br /&gt;&lt;br /&gt; systematically and comprehensively documenting anew all churches (exterior and interior), paintings, carvings, church vessels, furnishings, banners, vestments, bell towers, cemeteries, tombstones, and chapels in the Ukrainian prairie settlements, including making virtual reality movies;&lt;br /&gt;&lt;br /&gt; digitizing all historic recordings of church music from the parishes and videorecording liturgical services;&lt;br /&gt;&lt;br /&gt; interviewing on site (priest, caretaker, parishioners) and interviewing artists and architects who worked on the churches;&lt;br /&gt;&lt;br /&gt; linking the collected materials in a searchable database(s);&lt;br /&gt;&lt;br /&gt; making most of the material available to the public and to scholars worldwide on the Internet;&lt;br /&gt;&lt;br /&gt; presenting the results of our studies in the parish communities as lectures and in printed form;&lt;br /&gt;&lt;br /&gt; also presenting the results at learned conferences and meetings of professional associations (such as the Alberta Museums Association, the Folklore Studies Association of Canada, the Canadian Association of Slavists, and the Canadian Historical Association). &lt;br /&gt;&lt;br /&gt; This project is timely in two ways. First, it is a response to a crisis. The Ukrainian churches and related monuments in prairie communities are under threat. Many churches are being vandalized, falling into disrepair, or even collapsing. Small and aging congregations are unable to provide the security and maintenance necessary to preserve physical structures. To obtain a record of the sacral marks that Ukrainians made on the prairies, it is necessary to act within this coming decade. Second, the project is a response to an opportunity. We now have a kind of technology that allows us to make many thousands of photographs at low cost, store them in a small space, integrate them in searchable databases, and diffuse them globally. It is envisioned that Sanctuary will bring grantees from Ukraine to Canada to contribute to the project and gain experience from it. The program is applying for grants in order to fund the project.</text>
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                  <text>John-Paul Himka, Frances Swyripa, Ostap Skrypnyk, John Lehr, John Sokolowski, Ed Ledohowski, Stella Hryniuk, Roman Yereniuk, Gloria Romaniuk, Bohdan Hrynyshyn, Peter Holloway, Natalie Kononenko, Marusia Petryshyn, Thomas Nahachewsky, Jars Balan</text>
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                <text>&lt;span class="element-text"&gt;CIUS conference audio (Part 8 of 16)&lt;br /&gt;&lt;br /&gt;Outline of presentation:&lt;br /&gt;&lt;br /&gt;&lt;/span&gt;Stella Hryniuk&lt;br /&gt;prepared text exists&lt;br /&gt;How the book they wrote, Monuments of Faith, developed. In the 1980s there was not only the problem of abandonment, but also vandalism, security, disrepair. For Stella, the destruction by fire of her grandfather’s church was a real wake-up call. The three authors received a large grant from Manitoba to do the book (roughly 10,000 CAD in 1987). The government was interested in funding a project, but not through a faith-based group. The authors hired students and worked on the project for three years. There was a training process. Students usually stayed through two summers. They were passionate. About 2/3 of them are still involved in Ukrainian and Ukrainian Canadian historical projects of some sort to this day. (The students are now already 20 years older.) They identified 140 Ukrainian churches and 20 other East European churches. In the end they did full documentation of 40 churches. Slides of exterior, interior, objects, cemeteries; inventory forms; oral histories; popular histories and brochures; architectural plans (floor plans, elevations). Also, on the side, maps of the areas. Identified all the Winnipeg churches, but most of their churches were rural. They had to rely on local assistance to put up students, etc. Regular reports, updates, communication with govt.&lt;br /&gt;Roman Yereniuk&lt;br /&gt;slide presentation (analog slides from 1989)&lt;br /&gt;We got separate funds for students [like STEP]. They did a second phase in 1993. There are about 40 inches of filing. 5000 slides. They had a system of how to do slides. Over 200 slides per church. They called themselves the Manitoba East European Heritage Society so that they could include Russo-Orthodox, etc. They have assisted parishes with their own parish histories later on. There was a need to break the ice originally in the communities. Did a slide presentation to the parish first to show the kind of work they do. They actually saved a church, the Church of the Resurrection in Dauphin. They recorded plashchanytsi, church books [some have marginal inscriptions], embroideries, church basements.&lt;br /&gt;The slides have been well preserved, using the technology then available.&lt;br /&gt;&lt;br /&gt;&lt;span class="element-text"&gt;&lt;a href="https://cius-archives.ca/items/show/2172"&gt;Outline found in this PDF&lt;/a&gt;&lt;/span&gt;</text>
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                  <text>This year the program initiated Sanctuary: The Spiritual Heritage Documentation Project. A planning conference was held on 26 January 2008, and the materials are available on the CIUS Religion and Culture website: http://www.ualberta.ca/cius/religion-culture/c-sanctuaryworkshop.htm. The planning conference established the basic parameters of the project: &lt;br /&gt;&lt;br /&gt;digitizing, as comprehensively as possible, existing records, such as old photographs, paintings, and videos, whether in church, public, or individual possession, for a central digital record to be housed at the University of Alberta;&lt;br /&gt;&lt;br /&gt; systematically and comprehensively documenting anew all churches (exterior and interior), paintings, carvings, church vessels, furnishings, banners, vestments, bell towers, cemeteries, tombstones, and chapels in the Ukrainian prairie settlements, including making virtual reality movies;&lt;br /&gt;&lt;br /&gt; digitizing all historic recordings of church music from the parishes and videorecording liturgical services;&lt;br /&gt;&lt;br /&gt; interviewing on site (priest, caretaker, parishioners) and interviewing artists and architects who worked on the churches;&lt;br /&gt;&lt;br /&gt; linking the collected materials in a searchable database(s);&lt;br /&gt;&lt;br /&gt; making most of the material available to the public and to scholars worldwide on the Internet;&lt;br /&gt;&lt;br /&gt; presenting the results of our studies in the parish communities as lectures and in printed form;&lt;br /&gt;&lt;br /&gt; also presenting the results at learned conferences and meetings of professional associations (such as the Alberta Museums Association, the Folklore Studies Association of Canada, the Canadian Association of Slavists, and the Canadian Historical Association). &lt;br /&gt;&lt;br /&gt; This project is timely in two ways. First, it is a response to a crisis. The Ukrainian churches and related monuments in prairie communities are under threat. Many churches are being vandalized, falling into disrepair, or even collapsing. Small and aging congregations are unable to provide the security and maintenance necessary to preserve physical structures. To obtain a record of the sacral marks that Ukrainians made on the prairies, it is necessary to act within this coming decade. Second, the project is a response to an opportunity. We now have a kind of technology that allows us to make many thousands of photographs at low cost, store them in a small space, integrate them in searchable databases, and diffuse them globally. It is envisioned that Sanctuary will bring grantees from Ukraine to Canada to contribute to the project and gain experience from it. The program is applying for grants in order to fund the project.</text>
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                  <text>John-Paul Himka, Frances Swyripa, Ostap Skrypnyk, John Lehr, John Sokolowski, Ed Ledohowski, Stella Hryniuk, Roman Yereniuk, Gloria Romaniuk, Bohdan Hrynyshyn, Peter Holloway, Natalie Kononenko, Marusia Petryshyn, Thomas Nahachewsky, Jars Balan</text>
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                <text>&lt;span class="element-text"&gt;CIUS conference audio (Part 7 of 16)&lt;br /&gt;&lt;br /&gt;Outline of presentation:&lt;br /&gt;&lt;br /&gt;An overview of what’s going on in Manitoba. Has provided a cd for each participant.&lt;br /&gt;Manitoba did inventories, divided the province into survey districts (number), gave different kinds of building a code (letter). Examples of inventory forms. As they improved the forms, they made it easier for non-architects to use. Sanctuary will need standardized inventory forms, so these examples will be useful. They had a statistical&lt;br /&gt;scoring method to find the most important buildings to preserve. [They used paper forms.] They also did individual building studies, area studies, studies of a particular kind. The inventory of Ukrainian churches was turned into a nice coffee table book by Stella Hryniuk.&lt;br /&gt;There are lists of municipally and provincially designated heritage sites, including Ukrainian religious structures. EL made a definitive list of Ukrainian religious structures in Manitoba (about 500!).&lt;br /&gt;The Manitoba Prairie Churches Initiative got money from Welch’s (50,000 USD). With matching and stuff, they started their project with 200,000 CAD. This is an NGO composed of three people. www.prairiechurches.ca. Online photo gallery organized by ethnicity. Reports also on line.&lt;br /&gt;Tourism. EL is involved with tourism. They hold an annual fall field trip. This develops local experts. Self-guided driving tour.&lt;br /&gt;&lt;br /&gt;&lt;a href="https://cius-archives.ca/items/show/2172"&gt;Outline found in this PDF&lt;/a&gt;&lt;br /&gt;&lt;/span&gt;</text>
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                  <text>This year the program initiated Sanctuary: The Spiritual Heritage Documentation Project. A planning conference was held on 26 January 2008, and the materials are available on the CIUS Religion and Culture website: http://www.ualberta.ca/cius/religion-culture/c-sanctuaryworkshop.htm. The planning conference established the basic parameters of the project: &lt;br /&gt;&lt;br /&gt;digitizing, as comprehensively as possible, existing records, such as old photographs, paintings, and videos, whether in church, public, or individual possession, for a central digital record to be housed at the University of Alberta;&lt;br /&gt;&lt;br /&gt; systematically and comprehensively documenting anew all churches (exterior and interior), paintings, carvings, church vessels, furnishings, banners, vestments, bell towers, cemeteries, tombstones, and chapels in the Ukrainian prairie settlements, including making virtual reality movies;&lt;br /&gt;&lt;br /&gt; digitizing all historic recordings of church music from the parishes and videorecording liturgical services;&lt;br /&gt;&lt;br /&gt; interviewing on site (priest, caretaker, parishioners) and interviewing artists and architects who worked on the churches;&lt;br /&gt;&lt;br /&gt; linking the collected materials in a searchable database(s);&lt;br /&gt;&lt;br /&gt; making most of the material available to the public and to scholars worldwide on the Internet;&lt;br /&gt;&lt;br /&gt; presenting the results of our studies in the parish communities as lectures and in printed form;&lt;br /&gt;&lt;br /&gt; also presenting the results at learned conferences and meetings of professional associations (such as the Alberta Museums Association, the Folklore Studies Association of Canada, the Canadian Association of Slavists, and the Canadian Historical Association). &lt;br /&gt;&lt;br /&gt; This project is timely in two ways. First, it is a response to a crisis. The Ukrainian churches and related monuments in prairie communities are under threat. Many churches are being vandalized, falling into disrepair, or even collapsing. Small and aging congregations are unable to provide the security and maintenance necessary to preserve physical structures. To obtain a record of the sacral marks that Ukrainians made on the prairies, it is necessary to act within this coming decade. Second, the project is a response to an opportunity. We now have a kind of technology that allows us to make many thousands of photographs at low cost, store them in a small space, integrate them in searchable databases, and diffuse them globally. It is envisioned that Sanctuary will bring grantees from Ukraine to Canada to contribute to the project and gain experience from it. The program is applying for grants in order to fund the project.</text>
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                <text>&lt;span class="element-text"&gt;CIUS conference audio (Part 6 of 16)&lt;br /&gt;&lt;br /&gt;Outline of presentation:&lt;br /&gt;&lt;br /&gt;&lt;/span&gt;Interesting additional information on graveyards, crosses (much discussion of three-barred crosses). (Bohdan Hrynyshyn, Jars Balan, Andrij Hornjatkevyc, others) It is important to note that Ukrainians were next to other ethnic groups. We should consider graveyards where Ukrainians were in a minority. Ukrainians were also buried in largely Polish cemeteries. She cited some examples. We should look at these. (Stella Hryniuk) There are missing cemeteries. Saskatchewan Genealogical Society is trying to piece together all the cemeteries. Looking for volunteers to deal with ethnic cemeteries. (Ostap Skrypnyk) Plea to publicize more widely the kind of information presented at this session. (Oksana Ensslen) There are resources from the province for this kind of project. On p. 21 of Frances’ survey there are lists of churches according to three categories. Resources in all of these categories are eligible for preservation funding, and that includes funding for documentation. There are also ways to apply to get other churches put into these categories. Alberta Tourism etc. Good to partner with municipalities. (Matthew Francis) 10:30-11:30: Manitoba: A Case Study&lt;br /&gt;&lt;br /&gt;&lt;span class="element-text"&gt;&lt;a href="https://cius-archives.ca/items/show/2172"&gt;Outline found in this PDF&lt;/a&gt;&lt;/span&gt;</text>
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                <text>&lt;span class="element-text"&gt;CIUS conference audio (Part 5 of 16)&lt;br /&gt;&lt;br /&gt;Outline of presentation:&lt;br /&gt;&lt;br /&gt;Churchyards and graveyards. Renewal – examples of renewed cemeteries. They often have interesting historical information reproduced (terminology, cross shape).&lt;br /&gt;Physical decay. Wooden crosses are endangered.&lt;br /&gt;Renewal and loss. When things are restored and destroy the old original, English inscriptions over Ukrainian originals, for example. Mistranslations – loss of meaning.&lt;br /&gt;Continuity. An interesting example. Examples of preservation and enhancement.&lt;br /&gt;Some grave markers give information on immigration history. Interesting information on last names.&lt;br /&gt;Cement casts may be the next to go after wooden markers. They are painted white with texts in black – but they have to be repainted. Some who repaint do not know Ukrainian and garble the text.&lt;br /&gt;Who were the craftsmen who made crosses and markers?&lt;br /&gt;The kinds of crosses used tell their own story, markers of Bukovinians and Galicians, Catholics and Orthodox.&lt;br /&gt;&lt;br /&gt;[Further to John Sokolowski’s presentation and Ostap Skrypnyk’s comments about churches along the Yellowhead Highway please see attached video “For Harry”. It is a tribute to a maker of Ukrainian cemetery markers in Saskatchewan. In addition to the Ukrainian churches at Insinger, Saskatchewan the clip includes images of the St. Michael’s Ukrainian Orthodox church at Gardenton and the St. Vladimir’s Ukrainian Orthodox church currently located at the Ukrainian Cultural Heritage Village.&lt;br /&gt;&lt;br /&gt;http://www.youtube.com/watch?v=501FiHsZobc&lt;br /&gt;&lt;br /&gt;-- Peter Melnycky]&lt;br /&gt;&lt;br /&gt;&lt;a href="https://cius-archives.ca/items/show/2172"&gt;Outline found in this PDF&lt;/a&gt;&lt;/span&gt;</text>
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                <text>&lt;span class="element-text"&gt;CIUS conference audio (Part 3 of 16)&lt;br /&gt;&lt;br /&gt;Outline of presentation:&lt;br /&gt;&lt;br /&gt;Not really an architectural historian. But he has worked a bit on Ukrainian vernacular architecture on the prairies.&lt;br /&gt;We should look at location, parish boundaries, site situation, spacing. Communication/transportation infrastructure Origin of builder/architect/iconographer. Site plan. GPS coordinates (hand-held devices available now rather cheaply). Multiple layers of data.&lt;br /&gt;Prairies only? Why not North Dakota? Pembina? Caribou? Belfield? These are not the prairies in Canada, but part of the same system.&lt;br /&gt;Other buildings not associated with religion.&lt;br /&gt;Aerial photos, historical and new. High and low air oblique photos for selected churches. Using Google Earth.&lt;br /&gt;Use recording format compatible with the Canadian Inventory of Historic Buildings (1971).&lt;br /&gt;Record new as well as old.&lt;br /&gt;&lt;br /&gt;&lt;a href="https://cius-archives.ca/items/show/2172"&gt;Outline found in this PDF&lt;/a&gt;&lt;/span&gt;</text>
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                  <text>This year the program initiated Sanctuary: The Spiritual Heritage Documentation Project. A planning conference was held on 26 January 2008, and the materials are available on the CIUS Religion and Culture website: http://www.ualberta.ca/cius/religion-culture/c-sanctuaryworkshop.htm. The planning conference established the basic parameters of the project: &lt;br /&gt;&lt;br /&gt;digitizing, as comprehensively as possible, existing records, such as old photographs, paintings, and videos, whether in church, public, or individual possession, for a central digital record to be housed at the University of Alberta;&lt;br /&gt;&lt;br /&gt; systematically and comprehensively documenting anew all churches (exterior and interior), paintings, carvings, church vessels, furnishings, banners, vestments, bell towers, cemeteries, tombstones, and chapels in the Ukrainian prairie settlements, including making virtual reality movies;&lt;br /&gt;&lt;br /&gt; digitizing all historic recordings of church music from the parishes and videorecording liturgical services;&lt;br /&gt;&lt;br /&gt; interviewing on site (priest, caretaker, parishioners) and interviewing artists and architects who worked on the churches;&lt;br /&gt;&lt;br /&gt; linking the collected materials in a searchable database(s);&lt;br /&gt;&lt;br /&gt; making most of the material available to the public and to scholars worldwide on the Internet;&lt;br /&gt;&lt;br /&gt; presenting the results of our studies in the parish communities as lectures and in printed form;&lt;br /&gt;&lt;br /&gt; also presenting the results at learned conferences and meetings of professional associations (such as the Alberta Museums Association, the Folklore Studies Association of Canada, the Canadian Association of Slavists, and the Canadian Historical Association). &lt;br /&gt;&lt;br /&gt; This project is timely in two ways. First, it is a response to a crisis. The Ukrainian churches and related monuments in prairie communities are under threat. Many churches are being vandalized, falling into disrepair, or even collapsing. Small and aging congregations are unable to provide the security and maintenance necessary to preserve physical structures. To obtain a record of the sacral marks that Ukrainians made on the prairies, it is necessary to act within this coming decade. Second, the project is a response to an opportunity. We now have a kind of technology that allows us to make many thousands of photographs at low cost, store them in a small space, integrate them in searchable databases, and diffuse them globally. It is envisioned that Sanctuary will bring grantees from Ukraine to Canada to contribute to the project and gain experience from it. The program is applying for grants in order to fund the project.</text>
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                  <text>This year the program initiated Sanctuary: The Spiritual Heritage Documentation Project. A planning conference was held on 26 January 2008, and the materials are available on the CIUS Religion and Culture website: http://www.ualberta.ca/cius/religion-culture/c-sanctuaryworkshop.htm. The planning conference established the basic parameters of the project: &lt;br /&gt;&lt;br /&gt;digitizing, as comprehensively as possible, existing records, such as old photographs, paintings, and videos, whether in church, public, or individual possession, for a central digital record to be housed at the University of Alberta;&lt;br /&gt;&lt;br /&gt; systematically and comprehensively documenting anew all churches (exterior and interior), paintings, carvings, church vessels, furnishings, banners, vestments, bell towers, cemeteries, tombstones, and chapels in the Ukrainian prairie settlements, including making virtual reality movies;&lt;br /&gt;&lt;br /&gt; digitizing all historic recordings of church music from the parishes and videorecording liturgical services;&lt;br /&gt;&lt;br /&gt; interviewing on site (priest, caretaker, parishioners) and interviewing artists and architects who worked on the churches;&lt;br /&gt;&lt;br /&gt; linking the collected materials in a searchable database(s);&lt;br /&gt;&lt;br /&gt; making most of the material available to the public and to scholars worldwide on the Internet;&lt;br /&gt;&lt;br /&gt; presenting the results of our studies in the parish communities as lectures and in printed form;&lt;br /&gt;&lt;br /&gt; also presenting the results at learned conferences and meetings of professional associations (such as the Alberta Museums Association, the Folklore Studies Association of Canada, the Canadian Association of Slavists, and the Canadian Historical Association). &lt;br /&gt;&lt;br /&gt; This project is timely in two ways. First, it is a response to a crisis. The Ukrainian churches and related monuments in prairie communities are under threat. Many churches are being vandalized, falling into disrepair, or even collapsing. Small and aging congregations are unable to provide the security and maintenance necessary to preserve physical structures. To obtain a record of the sacral marks that Ukrainians made on the prairies, it is necessary to act within this coming decade. Second, the project is a response to an opportunity. We now have a kind of technology that allows us to make many thousands of photographs at low cost, store them in a small space, integrate them in searchable databases, and diffuse them globally. It is envisioned that Sanctuary will bring grantees from Ukraine to Canada to contribute to the project and gain experience from it. The program is applying for grants in order to fund the project.</text>
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                  <text>This year the program initiated Sanctuary: The Spiritual Heritage Documentation Project. A planning conference was held on 26 January 2008, and the materials are available on the CIUS Religion and Culture website: http://www.ualberta.ca/cius/religion-culture/c-sanctuaryworkshop.htm. The planning conference established the basic parameters of the project: &lt;br /&gt;&lt;br /&gt;digitizing, as comprehensively as possible, existing records, such as old photographs, paintings, and videos, whether in church, public, or individual possession, for a central digital record to be housed at the University of Alberta;&lt;br /&gt;&lt;br /&gt; systematically and comprehensively documenting anew all churches (exterior and interior), paintings, carvings, church vessels, furnishings, banners, vestments, bell towers, cemeteries, tombstones, and chapels in the Ukrainian prairie settlements, including making virtual reality movies;&lt;br /&gt;&lt;br /&gt; digitizing all historic recordings of church music from the parishes and videorecording liturgical services;&lt;br /&gt;&lt;br /&gt; interviewing on site (priest, caretaker, parishioners) and interviewing artists and architects who worked on the churches;&lt;br /&gt;&lt;br /&gt; linking the collected materials in a searchable database(s);&lt;br /&gt;&lt;br /&gt; making most of the material available to the public and to scholars worldwide on the Internet;&lt;br /&gt;&lt;br /&gt; presenting the results of our studies in the parish communities as lectures and in printed form;&lt;br /&gt;&lt;br /&gt; also presenting the results at learned conferences and meetings of professional associations (such as the Alberta Museums Association, the Folklore Studies Association of Canada, the Canadian Association of Slavists, and the Canadian Historical Association). &lt;br /&gt;&lt;br /&gt; This project is timely in two ways. First, it is a response to a crisis. The Ukrainian churches and related monuments in prairie communities are under threat. Many churches are being vandalized, falling into disrepair, or even collapsing. Small and aging congregations are unable to provide the security and maintenance necessary to preserve physical structures. To obtain a record of the sacral marks that Ukrainians made on the prairies, it is necessary to act within this coming decade. Second, the project is a response to an opportunity. We now have a kind of technology that allows us to make many thousands of photographs at low cost, store them in a small space, integrate them in searchable databases, and diffuse them globally. It is envisioned that Sanctuary will bring grantees from Ukraine to Canada to contribute to the project and gain experience from it. The program is applying for grants in order to fund the project.</text>
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                  <text>John-Paul Himka, Frances Swyripa, Ostap Skrypnyk, John Lehr, John Sokolowski, Ed Ledohowski, Stella Hryniuk, Roman Yereniuk, Gloria Romaniuk, Bohdan Hrynyshyn, Peter Holloway, Natalie Kononenko, Marusia Petryshyn, Thomas Nahachewsky, Jars Balan</text>
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                  <text>A project to make sure that Ukrainian sacred culture on the prairies is well documented for future scholars and for future generations.</text>
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              <text>John-Paul Himka: Welcome to the planning workshop for Sanctuary: The Spiritual Heritage Documentation Project. As you know, our project wants to make sure that Ukrainian sacred culture on the prairies is well documented for future scholars and for future generations. We do not know how much of the material aspects of that culture will still be standing a generation from now. Some churches are in disrepair and others no longer exist. Our rural communities are shrinking drastically. Not all these buildings can be preserved physically, but we can at least make sure that they have been carefully recorded for posterity. We want a digitized record of all past projects that have painted or photographed the churches. We want to copy historical photos in private and institutional hands for a central digital record. The Sanctuary project will itself systematically photograph all churches (exterior and interior), bell towers, cemeteries, tombstones, and chapels in Alberta, Saskatchewan, and Manitoba. We will also digitize all historic recordings of church music from the parishes. At least some of this material will be made available on the internet. The question that we should have in mind as we proceed today is: If all these churches were to disappear, what record would we like to have left behind? We have, we realize, invited too many people to do too many things in too little time at today’s workshop. Yet I remain convinced that this is the way to begin. We plan to do more follow up later, and we can electronically collect and share input from all the participants who have points to make that did not get aired in the oral discussions. The main point of today’s workshop is to gather and sift ideas about how to proceed. We have already learned a tremendous amount just preparing the workshop. The next step we envision is applying for a grant of $10,000 or so to run a pilot project this spring and summer. That should give us the experience to put together a major grant application to do the entire job that we want to get done. I am looking forward to completion within five to seven years. From what we’ve learned so far, we know there have been excellent related projects conducted in the past and going on now. One task we envision is linking all the dispersed information together. It also looks like our project will have to do a thorough job recording the interiors of churches. The charm of an onion-domed church on the prairie landscape has led many to paint and photograph exteriors, but the icons inside, the vessels and vestments inside, have not been as lovingly or assiduously recorded. In certain respects our task will be reminiscent of the kind of information collected by parish visitations in the past, which included a written inventory of the entire contents of churches. We will produce a written and visual inventory. This will have practical importance for the churches themselves and for church institutional structures; scholarly significance for generations of art historians, historians, liturgists, and musicologists; and emotional significance for the many who can trace their ancestors to these sacred monuments. This project will be labor intensive, and we need skilled volunteer labor in mass. I also envision bringing students and young scholars from Ukraine to help. This will be good for them and good for the project. Ukraine it self is in desperat e need of a similar project and of people who could carry it out. A few notes about procedures. Please, if you have not already done so, go pick up a name tag and sign the pink release form. The release form allows us to film the workshop. Also, time is short, so I beg all speakers to stay strictly within their suggested time limits. During the discussions that follow presentations, please come up to the podium to speak. This is important so that all can hear what you have to say and so that we can record the workshop effectively. Please identify yourself at the beginning of your comments. And, of course, try to formulate your insights in such a way that it economizes on the use of speaker time. Finally, I have to thank the Ukrainian Studies Fund, which subsidized much of the travel for out-of-town participants. I especially want to thank the Fund’s director, Roman Procyk. Also, I want to recognize the efficient work of my assistant in the Religion and Culture Program, Pan Magister Michal Mlynarz. Let the games begin!</text>
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&lt;p&gt;&lt;a href="https://sites.ualberta.ca/~csp/cas/nletters/2011-12%20CAS%20NEWSLETTER.pdf"&gt;Found in CANADIAN ASSOCIATION OF SLAVISTS newsletter #109 (2011-2012)&lt;/a&gt;&lt;/p&gt;</text>
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                <text>CIUS conference audio part 2/5.&lt;br /&gt;&lt;br /&gt;On November 24, 2011, Bohdan Klid (CIUS; Department of History and Classics) presented on the topic: "Stalin, Nationalism, and the 1932–33 Famine in Ukraine and the Kuban”.&lt;br /&gt;&lt;br /&gt;Found in &lt;a href="http://cius-archives.ca/items/show/1619"&gt;CIUS &lt;span style="font-size:13px;color:#000000;font-weight:400;text-decoration:none;font-family:Arial;font-style:normal;"&gt;Newsletter 2012&lt;/span&gt;&lt;/a&gt;</text>
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                <text>&lt;span style="font-size:13px;color:#000000;font-weight:400;text-decoration:none;font-family:Arial;font-style:normal;"&gt;CIUS Shevchenko Annual Lecture audio.&lt;br /&gt;&lt;br /&gt;Co-organized by CIUS and the Ukrainian Professional and Business Club of Edmonton, the forty- sixth Shevchenko lecture at the University of Alberta was given by James Sherr, a senior fellow of the Russia and Eurasia Programme at the Royal Institute of International Affairs (London), who spoke on “Ukraine and the Russian Question” (9 March 2012).&lt;br /&gt;&lt;br /&gt;Mr. Sherr analyzed the Russian factor in the current Ukrainian historical and political situation. Speaking about the legacy of Kyivan Rus' which Russians claim as the wellspring of the imperial tradition constructed by their eighteenth-century tsars, he noted that while some specifics of the Russo- Ukrainian relationship may have changed with Ukraine’s declaration of independence in 1991, its fundamental nature has not. He referred in particular to the complex issue of identity, which has been at the core of recurring tensions between the two nations. Citing Vladimir Putins recent article on the national question in Russia, Sherr noted its concept of a common Russian civilization with the Russian nation as its constituent core. This notion has invariably served to justify imperial expansion into neighbouring regions.&lt;br /&gt;&lt;br /&gt;Mr. Sherr argued that there have been no significant changes in Russia’s attitude toward Ukraine since the collapse of the Soviet Union. Recovering from what Putin called the “greatest geopolitical catastrophe of the twentieth century,” today’s Russian leadership seeks to restore Moscow’s former “sphere of influence” and recapture the proud past of the Russian imperial state. The recent war with Georgia, the territorial provocations at Tuzla, the use of energy as a political tool, and attempts to thwart Ukraine’s European aspirations are all indications of Russia’s real intentions with regard to Ukraine. Russia certainly feels threatened because of its loss of superpower status, said Mr. Sherr, but it is concerned above all to maintain its imperial legacy and identity, not least by developing an increasingly authoritarian political culture. Putin’s anti-Western attitude and traditional Soviet-era beliefs strike a responsive chord with many Russians, which allows him to advance his current political agenda while Europe and other Western countries are preoccupied with their own economic and political problems.&lt;br /&gt;&lt;br /&gt;Mr. Sherr argued that it is in the best interest of the Euro-Atlantic democracies to preserve an independent Ukraine and promote the development of its civil society and cultural institutions. He emphasized that Ukraine’s sovereignty must be respected in accordance with international law. A democratic and European Ukraine would thus serve as a model to democratize Russia, which will otherwise remain a source of authoritarianism in the region. &lt;br /&gt;&lt;br /&gt;Mr. Sherr concluded that the greatest threat to Ukraine is Ukraine itself. Despite ongoing attempts by the West to encourage political and economic reforms, Ukraine has largely squandered these opportunities. It failed to act on its proclaimed European aspirations, entailing a market economy and political democracy, and remained mired in post-Soviet inertia, a non-transparent business culture, and a drift toward authoritarianism.&lt;br /&gt;&lt;br /&gt;Between 1995 and May 2008, James Sherr was a fellow of the former Conflict Studies Research Centre of the Defence Academy of the UK and is a member of the Social Studies Faculty of Oxford University. He has been a long-standing adviser to governments in the UK and the EU and to NATO, and advised Ukraine for many years on defence/security sector reform and related issues. His publications include Russia and the West A Reassessment (2008) and The Mortgaging of Ukraine’s Independence (2010). &lt;br /&gt;&lt;br /&gt;Found in &lt;a href="http://cius-archives.ca/items/show/1619"&gt;CIUS Newsletter 2012&lt;/a&gt;&lt;br /&gt;&lt;/span&gt;</text>
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                <text>CIUS conference audio part 5/5.&lt;br /&gt;&lt;br /&gt;Panelists are given questions from the audience.&lt;br /&gt;&lt;br /&gt;Found in &lt;a href="http://cius-archives.ca/items/show/1619"&gt;CIUS &lt;span style="font-size:13px;color:#000000;font-weight:400;text-decoration:none;font-family:Arial;font-style:normal;"&gt;Newsletter 2012&lt;/span&gt;&lt;/a&gt;</text>
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