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                <text>Audio recorded from CIUS conference. &lt;br /&gt;&lt;br /&gt;On 6-8 September 1991, CIUS marked the Ukrainian Canadian centenary with a conference on selected aspects of Ukrainian life in Canada in the years between 1924 and 1951. Coinciding with the release of Orest Martynowych's landmark monograph, Ukrainians in Canada: The Formative Years, 1891-1924, the conference was designed as a first step toward creating a research base for writing the interwar history of Ukrainians in Canada. This period, in contrast to the well-studied pioneer immigration and prairie settlement experience, has received relatively little scholarly attention, despite it being so critical to both the crystallizing Ukrainian Canadian community and ongoing integration into Canadian life. Accordingly, it was CIUS’s plan to attract papers on as wide an array of topics as possible, avoiding broad generalities in favour of more limited but illuminating profiles and case studies.&lt;br /&gt;&lt;br /&gt;In this recording Oleksandr Sych of the Faculty of History at University of Chernivtsi outlines the occupations held by Ukrainian immigrants in Canada between the wars.&lt;br /&gt;&lt;br /&gt;Found in &lt;a href="%20http%3A//cius-archives.ca/items/show/1598"&gt;CIUS &lt;span style="font-size:13px;color:#000000;font-weight:400;text-decoration:none;font-family:Arial;font-style:normal;"&gt;Newsletter 1991&lt;/span&gt;&lt;/a&gt;</text>
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                <text>CIUS Seminar Audio Part 1 and 2.&lt;br /&gt;&lt;br /&gt;The second Institute seminar, “Ukrainians in Australia: An Eyewitness Account," was presented by Dr. Celestin Suchowersky, formerly of the University library, on 2 October. In February 1979 Dr. Suchowersky visited the major Ukrainian centres in Australia: Sydney, Melbourne, the port of Adelaide and Canberra, Australia's capital. He met with representatives of Ukrainian religious, civic, cultural, economic and political organizations.&lt;br /&gt;&lt;br /&gt;The Ukrainian Catholic church in Australia is well organized and has a number of accomplishments to its credit; the Ukrainian Orthodox church is somewhat weaker, being divided into three jurisdictions and representing a smaller number of faithful. Ukrainian community life is led by the SUOK, which might be compared to the Ukrainian Canadian Committee of Canada, although there are some differences. Every city has its own narodnl domy where all can gather; simultaneously there exist domy for specific church and civic groups such as SUM and Plast. The development of credit unions has been impressive, especially in Sydney and Melbourne. Political parties from "the old country" languish because of internal dissension. The speaker felt that Ukrainian students in Australia, as a whole, participate more actively in Ukrainian community life and speak more and better Ukrainian than do their Canadian counterparts. The speaker was most favourably impressed by the Tovarystvo universytetskykh graduantiv (Association of University Graduates) of Sydney and the surrounding area. The Tovarystvo invited Dr. Suchowersky to address its members on the cultural and academic achievements of Ukrainians in Canada and on the Canadian Institute of Ukrainian Studies in particular. The older generation of Ukrainian Australians is troubled by a complex of questions familiar to Canadians concerning assimilation and the retention of a Ukrainian identity among the youth.&lt;br /&gt;&lt;br /&gt;Found in &lt;a href="http://cius-archives.ca/items/show/1574"&gt;CIUS &lt;/a&gt;&lt;span style="font-size:13px;color:#000000;font-weight:400;text-decoration:none;font-family:Arial;font-style:normal;"&gt;&lt;a href="http://cius-archives.ca/items/show/1574"&gt;Newsletter Vol 4 Issue 1 (Winter 1979)&lt;/a&gt; &lt;/span&gt;</text>
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                <text>CIUS Seminar Audio Part 1 and 2.&lt;br /&gt;&lt;br /&gt;On 6 November Dr. Lupul, director of the Institute and professor of Canadian educational history, spoke on the subject "Ukrainian Canadians, Multiculturalism and the New Government."&lt;br /&gt;&lt;br /&gt;Topics examined were "Ukrainian power" in the new Conservative government and in the multicultural area itself. The Ukrainian-Canadian community’s power to influence the new government's multicultural policies and programmes was discussed in the context of possible federal assistance to cultural and organizational activities, similar to that given francophone organizations outside the Province of Quebec. Finally, the new government’s possible orientation toward multiculturalism was presented against the background of the "Progressive Conservative Statement on Multiculturalism," issued by the Progressive Conservative national headquarters on 3 May 1979.&lt;br /&gt;&lt;br /&gt;Found in &lt;a href="http://cius-archives.ca/items/show/1574"&gt;CIUS &lt;/a&gt;&lt;span style="font-size:13px;color:#000000;font-weight:400;text-decoration:none;font-family:Arial;font-style:normal;"&gt;&lt;a href="http://cius-archives.ca/items/show/1574"&gt;Newsletter Vol 4 Issue 1 (Winter 1979)&lt;/a&gt; &lt;/span&gt;</text>
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                <text>CIUS Seminar Audio Part 1 and 2. &lt;br /&gt;&lt;br /&gt;Professor Isajiw, of the Department of Sociology, University of Toronto, presented a seminar on February 9 entitled "Class and Ethnicity in the Ukrainian Group in Canada." It elaborated on a theme discussed earlier at a seminar in Edmonton.&lt;br /&gt;&lt;br /&gt;Professor Isajiw' s presentation centered on the question of whether class or ethnicity is more important in explaining the behaviour of an ethnic group. Professor Isajiw outlined the economic-occupational history of Ukrainians in Canada, based on official censuses. Although there has been a large and rapid decrease in the number of Ukrainians occupied in farming, Ukrainians still remain comparatively underrepresented in white collar occupations and trail behind the general labor force and most other ethnic groups, including other Slavs, in level of education and average income. The social standing of Ukrainians, as viewed subjectively by others, is quite low—in the same category as Mediterranean, Central European, and other East European immigrants.&lt;br /&gt;&lt;br /&gt;This could be attributed to the class background and occupations of the first Ukrainian immigrants. Before World War II, the peasants from western Ukraine were funnelled into farming and unskilled jobs. Their maintenance of traditional values delayed social mobility. Not until after World War II, when Ukrainians with a higher level of education arrived, did the social composition of Ukrainians become differentiated. However due to their lack of knowledge of English, the absence of an employment placement network, and because the pre-war Ukrainian immigrants were still low on the occupational scale, the latest immigrants suffered a process of declassing; their jobs rarely reflected their educational backgrounds.&lt;br /&gt;&lt;br /&gt;The government lacked institutions which could absorb immigrant talents. Hence, the declassed immigrants entered existing ethnic organizations, imposing new cultural values on them. A class phenomenon, it was an attempt to maintain the status and prestige they had possessed in Ukraine. The emigre organizations acted as vehicles for social mobility, especially for those former peasants whose status had risen as a result of political participation. These organizations, aimed at cultural ethnic preservation and not entrance into Canadian society, articulated group rather than individual values. A result of the ethnic structure in Ukraine, where Ukrainian ethnicity has always been "under seige," they overemphasized ethnicity as a means of cultural perpetuation among Ukrainians more so than other ethnic groups. Language was crucial in distinguishing the Ukrainians from Poles or Russians. &lt;br /&gt;&lt;br /&gt;The speaker concluded that to explain the socio-economic situation of Ukrainians in Canada one must use both the concepts of class (power, prestige, wealth) and ethnicity (ancestry, culture, value, customs, socialization).&lt;br /&gt;&lt;br /&gt;Found in &lt;a href="http://cius-archives.ca/items/show/1568"&gt;CIUS &lt;/a&gt;&lt;span style="font-size:13px;color:#000000;font-weight:400;text-decoration:none;font-family:Arial;font-style:normal;"&gt;&lt;a href="http://cius-archives.ca/items/show/1568"&gt;Newsletters Vol 2 Issue 3 (Winter 1978)&lt;/a&gt; &lt;/span&gt;</text>
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                <text>&lt;strong&gt;&lt;em&gt;The twenty-three essays in this volume address various aspects of the codes, archetypes, and symbols that recur in Ukrainian-Canadian material culture, art, music, dance, and more. Chapters include: Endurance, Disappearance and Adaptation: Ukrainian Material Culture in Canada Museums and Ukrainian Canadian Material Culture Collecting Material Culture: Alberta's Ukrainian Cultural Heritage Village Ethnicity in the Works of Ukrainian Canadian Artists The Relevance of Ethnicity to the Artist's Work: Personal Perspectives Artists and Art Critics on the Relevance of Ethnicity to Art The Evolution of Ukrainian Dance in Canada Dance Interpretation and Performance Symbols and Ukrainian Canadian Identity: Their Meaning and Significance Ukrainian Cultural and Political Symbols in Canada: An Anthropological Selection Cultural Exchanges with Soviet Ukraine Cultural Vision and the Fulfillment of Visible Symbols Political Dimension of Ukrainian Canadian Culture and many more. Contributors include Peter Shostak, Natalka Husar, Jaroslav Rozumnyj, Robert Klymasz, Jars Balan, Bohdan Krawchenko, Irka Balan, Lusia Pavlychenko, Alexandra Pritz, Isydor Hlynka, Wsevolod W. Isajiw, Lydia Palij, and many others. See&lt;/em&gt; &lt;em&gt;Ukrainians and Alberta in the Encyclopedia of Ukraine.&lt;/em&gt;&lt;/strong&gt;</text>
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                <text>&lt;em&gt;&lt;strong&gt;Twelve essays provide a portrait of Ukrainian Canadians analyzing the various ways in which the Ukrainian population has changed over several decades. Contributors include Wsevolod W. Isajiw, Olga Kuplowska, Jean E. Wolowyna, Charles B. Keely, Ivan Myhul, Michael Isaacs, William Darcovich, and many others. See Ukrainians and Alberta in the Encyclopedia of Ukraine.&lt;/strong&gt;&lt;/em&gt;</text>
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Andrii Krawchuk "The Impact of Russia’s Intervention in Ukraine on Muslim, Jewish, and Baptist Communities"</text>
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                <text>The religious dimension of Russia’s war on Ukraine is significant but, as opposed to political, economic, and military factors, largely neglected. It includes the divisive effects of the war and of policies introduced by occupation authorities on religious communities. But those communities have not been only passive observers and victims: they have demonstrated a capacity for active agency. &#13;
&#13;
A comprehensive account of the religious dimension of the war must take account of their critical and reflective responses to polarizing forces in society, as well as their adaptability, survival skills, and committed social engagement. The lecture will outline the war's impact on Muslims, Jews, and Baptists of Ukraine and their responses, and then compare and assess those responses, adaptations, and self-reflection.&#13;
&#13;
Andrii Krawchuk is professor of religious studies and past president of the University of Sudbury (2004–9). He is the author of Christian Social Ethics in Ukraine: The Legacy of Andrei Sheptytsky (Edmonton and Toronto, 1997) and co-editor, with Thomas Bremer, of Eastern Orthodox Encounters of Identity and Otherness: Values, Self-Reflection, Dialogue (New York, 2014). He has also edited numerous other documentary collections on religion, society, and ethics in Eastern Europe. He serves as vice-president of the International Council for Central and East European Studies and is a member of the Religion in Europe Group (American Academy of Religion) and of the Executive Committee of the Canadian Association of Slavists. His current research deals with interreligious dialogue and intercultural ethics in the wake of the Russo-Ukrainian conflict.</text>
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