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                <text>Nine essays reexamine major aspects of Ukrainian history including Kyivan Rus', the Ukrainian nobility and elites, Cossack Ukraine and the Turco-Islamic World, the growth and development of Ukrainian cities, the evolution of the Ukrainian literary language, the role of the city in Ukrainian history and the urbanization of Ukrainian cities since the Second World War.&#13;
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&#13;
    Kievan-Rus' and Sixteenth-Seventeenth-Century Ukraine&#13;
    The Problem of Nobilities in the Ukrainian Past: The Polish Period, 1569-1648&#13;
    Problems in Studying the Post-Khmelnytsky Ukrainian Elite (1650s to 1830s)&#13;
    Cossack Ukraine and the Turco-Islamic World&#13;
    Ukrainian Cities in the Nineteenth Century&#13;
    Ukrainian Cities during the Revolution and the Interwar Era&#13;
    Urbanization in Ukraine since the Second World War&#13;
    The Role of the City in Ukrainian History Evolution of the Ukrainian Literary Language </text>
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                <text>Part 12: Open Discussion Directed by Frances Swyripa</text>
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                <text>Canadian Prairies</text>
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                <text>Religion and Culture Program</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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        <name>Alberta</name>
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        <name>Bohdan Hrynyshyn</name>
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        <name>Canada</name>
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        <name>Cemeteries</name>
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        <name>Chapels</name>
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        <name>Churches</name>
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        <name>Culture</name>
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        <name>Ed Ledohowski</name>
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        <name>Gloria Romaniuk</name>
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        <name>John Sokolowski</name>
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        <name>John-Paul Himka</name>
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        <name>Peter Holloway</name>
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        <name>Stella Hryniuk</name>
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        <name>Thomas Nahachewsky</name>
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        <name>Tombstones</name>
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        <name>Ukrainian Canadians</name>
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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>CIUS</text>
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                  <text>CIUS</text>
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                  <text>January 26, 2008</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>English, Ukrainian</text>
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              <description>The topic of the resource</description>
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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>Digital audio recording</text>
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                <text>Part 9: Building on and Learning from What's Been Done (discussion)</text>
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                <text>Religion and Culture Program</text>
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                <text>Church</text>
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                <text>&lt;div class="element-text five columns omega"&gt;
&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;
&lt;/div&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 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> 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>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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                <text>CIUS Seminar Audio Part 1 and 2.&lt;br /&gt;&lt;br /&gt;The tenth Institute seminar of the 1978-79 academic year at the University of Alberta took place on March 6, 1979. Dr. John-Paul Himka, research associate at the Institute and visiting assistant professor in the Department of History, spoke on "Interethnic Conflict in the Awakening Village: Ukrainians and Jews in Late Nineteenth Century Galicia."&lt;br /&gt;&lt;br /&gt;The speaker examined the ethno-religious and social antagonism between Ukrainian peasants and Jews in late nineteenth century Galicia. Previously, in the seventeenth and eighteenth centuries a very similar antagonism had erupted in violence from time to time, ending in pogroms against local Jews. In the late nineteenth century, as a result of the penetration of the national movement into the villages, the conflict took on a different aspect. Instead of an elemental, violent struggle, the Ukrainian peasants engaged in an institutional one, establishing reading clubs (ehytalni) as rivals to predominantly Jewish taverns, and loan funds as rivals to local Jewish creditors.&lt;br /&gt;&lt;br /&gt;The seminar first discussed some problems impeding the objective study of Ukrainian- Jewish relations and then provided background on Ukrainian and Jewish society in Galicia. The main part of the seminar examined interethnic conflict in the village described in reports ( kovespondentsti) submitted to the popular Ukrainian press.&lt;br /&gt;&lt;br /&gt;Found in &lt;a href="http://cius-archives.ca/items/show/1572"&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/1572"&gt;Newsletter Vol 3 Issue 2 (Spring 1979)&lt;/a&gt; &lt;/span&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;John-Paul Himka&lt;/span&gt;</text>
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                <text>The book Ukrainian-Jewish Relations in Historical Perspective is a rich and stimulating collection of twenty-three papers from the 1983 conference on Ukrainian-Jewish relations held at McMaster University, Canada. The essays in this unique volume reflect the dynamic and often controversial nature of the conference and cover the period from the seventh century to the present day, both in Eastern Europe and Canada. Essays include:&#13;
&#13;
    Pre-Ashkenazic Jews of Eastern Europe&#13;
    Jewish Participation in the Settlement of Ukraine in the Sixteenth and Seventeenth Centuries&#13;
    The Cossack Insurrections in Jewish-Ukrainian Relations&#13;
    The Jewish Factor in the Khmelnytsky Uprising&#13;
    The Sion-Osnova Controversy&#13;
    Jewish-Ukrainian Relations in Transcarpathia&#13;
    The Dilemmas of Jewish National Autonomism&#13;
    Jewish-Ukrainian Political Relations in Imperial Russia, 1900–1917&#13;
    Ukrainian-Jewish Relations in the Interwar Period&#13;
    The Jewish Theme in 19th and early 20th century Ukrainian Literature&#13;
    Soviet Ukrainian Translations in Yiddish Literature&#13;
    Jewish and Ukrainian Women&#13;
    Jewish-Ukrainian Relations in Western Ukraine During the Holocaust&#13;
    Ukrainian-Jewish Relations in Canada &#13;
&#13;
Contributors are noted Israeli and North American scholars including Omeljan Pritsak, Jaroslaw Pelenski, George Grabowicz, Frank E. Sysyn, John-Paul Himka, Alexander Baran, Jonathan Frankel, Israel Bartal, Moshe Mishkinsky, Mattityahu Minc, Zvi Gitelman, and many others.</text>
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                <text>&lt;p&gt;&lt;strong&gt;&lt;em&gt;A comprehensive, interdisciplinary examination of the life of the first Ukrainian immigrants. The volume consists of eight parts. It begins with a prologue by Roman Onufrijchuk that sets the stage for understanding the difficult process of cultural transmission and accomodation, made even more difficult for the first Ukrainian settlers, who were from the peasant stratum as well as pioneers. It ends with a more theoretical epilogue by Ian H. Angus that points up the unique significance of ethnocultural communities in rescuing Canadian identity from the universalizing grip of homogenizing cultures like that of the United States. In between, the volume explores (in the second part) the historical conditions in western Ukraine and western Canada at the turn of the century, the overall nature of the rural Ukrainian bloc settlement in east central Alberta (the largest in Canada), and the contrast between the cluster village in Ukraine and the railroad village in the West. In this part, John-Paul Himka presents the hypothesis tested indirectly by subsequent presentations: "Ukrainian immigrants in Canada were at first not only culturally more traditional/backward than most Canadians but also more traditional/backward than their contemporaries in western Ukraine." The next four parts on material culture, the life of women, customs and beliefs, and cultural institutions and organizations in the new world could be said to constitute the heart of the volume. The life of the first immigrants is analyzed in detail in terms of the problems of shelter, agricultural technology, the status and responsibilities of women, the endurance of customs and beliefs, and the evolution of institutions and organizations that were similar to, yet distinct from, those in the Old Country. The analysis is as strong as the field work on which it depends, and there is no doubt a lesson here for all ethnocultural groups: research in the field should begin early, while most of the immigrant generation is still alive. The seventh part on the "open-air" museum may be seen as the applied part of the conference and is, of course, most directly relevant to the needs and concerns of the Ukrainian Cultural Heritage Village. As a type, the village has numerous models in other countries, and its problems, like its accomplishments, are in some respects unique. Contributors include Orest T. Martynowych, Frances Swyripa, Peter Melnycky, Marie Lesoway, Andrij Makuch, Kathleen Conzen, James Fitch, Vivian Olender, Sandra Thompson, Bohdan Medwidsky, Robert Klymasz, Roman Onufrijchuk, T.D. Regehr, Matti Kaups, and others. Published in association with Historic Sites Services, Alberta Culture. See Ukrainians and Alberta in the Encyclopedia of Ukraine.&lt;/em&gt;&lt;/strong&gt;&lt;/p&gt;</text>
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                <text>&lt;strong&gt;&lt;em&gt;This first case study of how the East European peasantry was drawn into national politics focuses on the Ukrainians of Galicia (1772–1914). On the basis of first-hand testimony by peasants and rural notables, it demonstrates that the peasants' political consciousness was forged by serfdom, reforms initiated by the state, and the penetration of a money economy.&lt;/em&gt;&lt;/strong&gt;
&lt;p&gt;&lt;strong&gt;&lt;em&gt;This book breaks new ground on related issues, including the connection between class and national consciouness, the reasons for a sharp exacerbation of the peasantry's antagonism toward Jews, the new role of generational differences in the village, and the place of rural women in the national movement.&lt;/em&gt;&lt;/strong&gt;&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;&lt;em&gt;Winner of the 1989 Antonovych Foundation History Prize Co-published with the Macmillan Press and St. Martin's Press. See Bukovyna, Carpathian Mountains, Principality of Galicia-Volhynia, Dilo, and Boyars in the Encyclopedia of Ukraine.&lt;/em&gt;&lt;/strong&gt;&lt;/p&gt;</text>
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                <text>John-Paul Himka</text>
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                  <text>&lt;p&gt;&lt;strong&gt;&lt;em&gt;&lt;strong&gt;The special issue Confronting the Past: Ukraine and Its History (volumes 35-36, 2010-2011) is a collection of nineteen essays written by North American and European colleagues and former students in honor of John-Paul Himka. The essays are in the fields of modern and contemporary Ukrainian history and culture. Confronting the Past: Ukraine and Its History includes Professor Himka's autobiographical essay and a select bibliography of his works.&lt;/strong&gt;&lt;/em&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;/strong&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;/p&gt;</text>
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                  <text>John-Paul Himka, Natalia Pylypiuk, Serhii Plokhy, Oleh S. Ilnytzkyj, Myroslav Shkandrij, Andriy Zayarnyuk, Ostap Sereda, Anatoliy Kruglashov, Heather J. Coleman, Frances Swyripa, Paul Robert Magocsi, Mark R. Baker, Olia Hnatiuk, Colin P. Neufeldt, Serge Cipko, Yoshie Mitsuyoshi, George O. Liber, Brian Davies, Bohdan Klid, Roman Shiyan, Andrew B. Pernal, Heather J. Coleman, Alison K. Smith, Olga Andriewsky, Patricia A. Krafcik Mark Andryczyk, Peter J. Potichnyj, Ernest Gyidel, Mark von Hagen, Maxim Tarnawsky, Roman Ivashkiv, Myroslaw Tataryn, Piotr Wróbel, Serhy Yekelchyk, David R. Marples, Hiroaki Kuromiya, George O. Liber, Olga Onuch, Larissa M. L. Zaleska Onyshkevych, Marta Dyczok, Michael Moser, Taras Kuzio, Nadia Zavorotna, Myron Momryk, Michael Moser, Robert B. Klymasz, Yuri Shevchuk, Natalia Khanenko-Friesen, Olga Pressitch, Mark Andryczyk, Maria G. Rewakowicz,Thomas M. Prymak</text>
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                <text>This research report of journals, periodicals, and newspapers includes Ukrainian, German, Polish, and Russian titles and sources. "Names are often a clue to family origins, since they sometimes impart information on the profession or ethnic origin or some other feature of one's ancestors. Most Ukrainian surnames were fixed in the late eigteenth or early nineteenth centuries.....  the ending -enko is predominant in central or eastern Ukraine, and -uk or -chuk is predominant in Western Ukraine." (from page 9).</text>
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