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On September 23, 2012, Myrna Kostash co-hosted an event in Edmonton called Zemlya/Nanaskomun (The land/We give thanks): A Ceremonial Exchange of Gifts, which meant to remind there there had once been a relationship between Ukrainians and Indigenous peoples.

The collections consists of photographs of the event, and an article about the event by Myrna Kostash in the albertaviews. As Myrna wrote on her website: "The Ceremony evolved from my desire as a descendent of Ukrainian settlers on Treaty Six land to acknowledge the relationship between my people and the First Nations people through the shared gift of the land. The emphasis was on ceremony and acknowledgement of relationship. The idea of the Exchange of Gifts was mine but I shared the event with my co-host Métis advocate, Sharon Pasula." (https://www.myrnakostash.com/zemlya-nanaskomun-gallery/ accessed January 9, 2021)

Andriy Nahachewsky (then Director of the Kule Folklore Centre) and Lynnien Pawluk (Kule Folklore Centre Administrator) participated in the event. Andriy shared a story of his grandfather. Lynnien shared gifts with a representative of the Indigenous community. See the article for detailed description of the event.

This series includes certificates and awards granted to various members of Kawulych-Kubrak family. Included are: the Canadian Foundation of Ukrainian Studies certificate in the name of W. A. Kawulych, Foundation of Taras Shevchenko certificate, letter and photographs related to the Queen Elizabeth II Diamond Jubilee Medal received by Elsie Kawulych; and the first communion certificate in the name of Mykhailo Kubrak. There is also a National Registration Regulations, 1940 registration certificate in the name of Helen Kubrak. A booklet "National Philanthropy Day: Awards Celebration 2019" features Elsie Kawulych in the category Education.

1. V.Makar, “Roman Shukhevych-Chuprynka” (Liha Vyzvolennia Ukrainy, Holovna Uprava), 1975.
2. Roman Malashchuk. “Kruty, 1918 - 29.I.1967.”
3. David R. Marples. “Taras Shevchenko's Ukraine.” March 8, 1992.
4. Mykhailo Marunchak. “Na porozi 90-richchia ukrains'koho poselennia y Kanadi.”
5. Oleksander Maslianyk. “Oseredok N.T.Sh. na Zakhidnu Kanadu,
   ioho istoriia ta diial'nist'.”
6. “Inzh. Volodymyr M. Mats'kiv ta ioho nainovishi uspikhy.”
7. Oleksandr Maslianyk (?). "Oseredok N.T.Sh. na zakhidniu Kanadu z osidkom v Edmontoni."
8. "Promo iepyskopa Ukraїns'koї Pravoslavnoї Tserkvy Vsevoloda Maidanskoho na Synodi UHKTs"
9. Nina Mryts. "Ukraїnska dytiacha knyzhka - dopomizhnyi vykhovnyi zasib," Dopovid' vyholoshena na Vykhovnomu Seminari v Toronti, 1962.
10. About Ivan Mazepa: "Het'man Ivan Mazepa" (Orhanizatsiia Ukraїnok Kanady - Tsentralna Uprava).
11. M. Marynchak. Sorok Rokiv Komitetu Ukraїntsiv Kanady na peredovii storozhi ukraїns'koї kul'tury i samobutnosty." Dopovid' vyholoshena na 13-omu Kongresi Ukraintsiv Kanady, Winnipeg, 11 zhovtnia 1980.
12. Mykhailo Marunchak. "Sluzhba Bozha ta posviachennia Khresta Svobody."

The collection consists of field research materials collected by Mariya Lesiv as part of her research during doctorate studies at the Ukrainian Folklore Program, University of Alberta, and a copy of her dissertation entitled "Modern Paganism between east and west: construction of an alternative national identity in Ukraine and the Ukrainian diaspora." 15 mini-DVs contain field video, 10 CDs - photographs, documenting rituals and interviews with Pagans in both Ukraine and North America.

Dissertation abstract:

Modern Ukrainian Paganism is a new religious movement that draws upon beliefs and practices from over a thousand years ago. It represents a mode of resistance to both the political oppression of Ukraine and the dominant position of Christianity in that country. Paganism spread among the urban Ukrainian intelligentsia in the North American diaspora after World War II, and developed actively in Ukraine after the collapse of the Soviet Union. Today, while experiencing a great decline in the diaspora, it is rapidly growing in Ukraine, involving many different Pagan communities and thousands of believers.

Pagans draw on a variety of sources including both historical chronicles containing information about old Slavic mythology and contemporary rural folklore that is believed to maintain remnants of the old pagan worldview. Although many folkloric forms have been appropriated by the Christian church, contemporary Pagans consider these elements to have originated in pre-Christian times and reclaim them for their own needs.

This work is the first extended study of Ukrainian Paganism in its post-Soviet East European context and in the North American diaspora, simultaneously comparing it with Western Paganism. It is based on ethnographic fieldwork, including participant observation of rituals and interviews with Pagans in both Ukraine and North America, as well as on archival and published materials.

While focusing predominantly on the revival of pagan folklore within this movement, this thesis demonstrates how the imagined past has become important for constructing an alternative national identity in modern contexts of socio-political turmoil. The thesis suggests that this cultural revival often has little to do with historical reality, since there is limited primary information available. Like other revivals, it involves the construction of new cultural forms through creative interpretations of the ancestral past. Moreover, the obscurity of the past allows individualistic interpretations that result in many variations of similar forms. These forms are examined in their relationship to the concepts of nationalism, gender, charisma and power, religious syncretism, and aesthetics. This work is multidisciplinary in nature as it draws upon theoretical frameworks developed in fields of folkloristics, anthropology, sociology, cultural studies and art criticism. It contributes to the understanding of modern cultural processes that shape the national consciousness of people in various parts of the world.

The collection consists of two interviews Maryna Hrymych conducted with Bohdan Medwidsky in Edmonton in 2009

This series contains financial records for the UCBC National spanning (1977-1986, 2000-2010).

This series contains agendas and minutes from National UCBC executive meetings from 1986-1995. Other materials in this series span (1977, 2002-2010). Files contain related correspondence, minutes, promos and financial documents at times. These files also often include related correspondences and financial reports; some reports in Ukrainian

This series contains correspondence sent to and from the UCBC National to various organizations and individuals. There are also materials that were sent out from UCBC National to local branches and members.
Materials in this series span (1939 - 2001, 2003-2006, 2009, 2010).

This collection contains the results of two ethnographic trips to the Ukrainian communities in Brazil by Andriy Nahachewsky. The first trip took place from 4 May to 26 May 2009, and included Andriy Nahachewsky, Serge Cipko, John C. Lehr, and Maryna Hrymych. This was the first trip to Brazil for each of the participants, though they each had strong credentials in their disciplines and in fieldwork more generally. Thus the project goal was to cast a wide net for general orientation into the historical and contemporary life of the Ukrainian communities there. Each researcher also had specific personal goals. The trip included visits to Curitiba, Prudentópolis and several rural communities nearby, Craveiro in Santa Catarina, São Paulo, Brasília, and Foz do Iguaçu. The agenda included visits to an agricultural cooperative, meetings with diplomats and organizational representatives, and diverse individuals who could speak about life in their communities. Photographs by Hrymych, Lehr, and Cipko are also accessioned into the BMUFA and located in their own respective collections.

The second trip was undertaken by Andriy Nahachewsky, for 6 months from 14 November 2009 to 13 May 2010. The goal of the project was to continue the first exploratory fieldtrip, intensifying and expanding it. The project had a strong diachronic focus, documenting change in cultural traditions, to understand better how Ukrainian cultural content, rooted in 19th century rural traditions in western Ukraine, became transplanted, disappeared, adapted, and sometimes newly created in its diaspora setting in the Brazilian context. The intent was to be able to compare these processes with similar ones known from the Ukrainian Canadian context, as well as culture in western Ukraine itself, which also changed significantly over the 20th century: One cultural root, and three branches evolving on three continents over 120 years.

Another aspect of the fieldtrip was connected with Nahachewsky’s earlier “Local Culture and Diversity on the Prairies” project, which strove to provide documentation about regional differences in traditional Ukrainian culture in the Canadian setting. This аspect of the project was to try trace local differences in Brazilian culture in a similar way. Some of these regional differences were probably most clear in past decades. A third aspect was more synchronic, aimed to document contemporary life. Connected with this, the Brazil trip involved travelling to some 65 communities in the states of Paraná, Santa Catarina, Rio de Janeiro, and São Paulo, the main Ukrainian settlement areas in Brazil. The project involved recording some 300 audio interviews, 53 hours of video recordings of contemporary events, 14,000 photographs, and gathering many publications and manuscripts (in hard copy and reproduced digitally), as well as diverse artifacts. The overall focus in subject matter was broad, including material culture (farming practices, folk arts), customs (calendar holidays, weddings, funerals, etc) and performing arts (music, dance). Special foci developed for dance materials, religious images, church architecture, cemeteries, music, and weddings, because of Nahachewsky’s research background, opportunities, and experiences as the fieldwork proceeded. The trips were both funded by the Huculak Chair and the Kule Folklore Centre (for the first trip: Nahachewsky, Hrymych, and various shared expenses). During both trips, the hosts in the home base in Prudentópolis, as well as other locations in Brazil, were very warm and hospitable, open, and generous. A copy of the digital photo, audio, and video fieldwork materials was deposited in the Museu do Milênio in Prudentópolis.

The series contains founding documents and information about the Dr. Wasyl and Parasia Iwanec (Krysa) Endowment Fund.

This series contains files relevant to the membership and operations of the UCBC Alberta Provincial Branch.
Please note that "Edmonton Eparchy" was more often used in organizational files that might refer to the Alberta Branch, see Series 2.7 and the subseries within for more materials.

This series contains files that are relevant to the membership and operations of the UCBC Toronto Eparchial branch