- CA BMUFA 0192
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The collection consists of field materials collected by Andreiv Choma, a master student in the Ukrainian Folklore program at the University of Alberta, during 2013-2015. The material was collected among Ukrainian communities in Brazil. It includes audio interviews with the members of Ukrainian Brazilian community, photographs (both historical and modern), copies of the wedding registry of Ukrainians in Mallet in 1907-1915, baptismal registry, handwritten papers of the Ukrainian Catholic Centre in Mallet, of the society "Ukrains'ka hromada", and other records. It also includes Andreiv's manuscript of the part of his master thesis (mostly in English, parts in Portuguese).
The collection consists of memoirs of Andrew Mazurenko, and his family photographs. Andrew wrote these in 1973 when he was 83. The memoirs tell about his roots, his life back in the Old country, his journey to Canada, and early years in Canada.
The photographs include images of him and his wife Maria, their house, homestead, and the old thatched roof house in the Old Country where Maria was born.
Letters written to Maria (Mariika, Marusia, Mania) from various people in Galicia.
Andriy Nahachewsky travelled to Brazil for 6 months (Nov 2009 – May 2010), and worked intensively to document the traditional culture of the Ukrainian community there (some 400,000 people, rural and urban). He visited some 40 communities with a significant Ukrainian population in the states of Parana, Sao Paulo and Santa Catarina. He recorded over 250 interviews, took approximately 12,000 photographs and recorded 53 hours of video recordings. He collected a small number of artifacts of traditional life, and amassed a library of approximately 200 books (either hard copy or electronically as pdf). Research methods included audience/participation, unstructured, and semi-structured interviews, as well as work in personal and institutional archives.
Since this was the first substantial ethnographic/folkloristic documentation of this community, Andriy cast the project’s mandate quite broadly, collecting diachronic and synchronic information on material culture (farming practices, foodlore, traditional crafts, folk architecture, religious painting), as well as oral traditions (dialectal speech, songs, legends, personal experience narratives), customary lore (particularly weddings, Christmas, Easter and other calendar holidays), spiritual culture (formal religion as well as folk beliefs, folk medicine, etc), performing arts (music and dance) and local history. In all cases, he was interested in continuity from the European heritage, but also particularly in hybridity and change in the community’s traditions.
The main goal of the project was to collect materials to write a book comparing Ukrainian traditional culture on three continents. People from western Ukraine emigrated to both Canada and Brazil from the same villages (mostly from the province of Galicia in what was then the Austro-Hungarian Empire), at the same time (largest wave of migration from 1891 until 1914), and for the same reasons (scarcity of farmland in Galicia, while Canada and Brazil were both hoping to settle newly opened agricultural territories quickly).
The traditions of the community in Brazil are rich and conceptually interesting. They are similar to Canadian traditions in many ways, but also quite different. The data raise numerous issues in ethnic symbolism, cultural continuity, and the relationship between traditions and their environment. Key strengths in the data relate to wedding traditions, personal history narratives, ethnic dance traditions, religious art, and calendar customs. There is good new information on regional diversity within the Ukrainian communities in Brazil.
The collection consists of various course assignments submitted by Andriy when he was a master and PhD student in the Ukrainian Folklore Program at the University of Alberta. The assignments cover different topics of Ukrainian and Ukrainian Canadian traditional culture and folklore, and include field recordings as well as final essays.
This collection includes wedding songs, winter cycle songs, and various other songs sung by Maria Mazuryk.
The collection consists of pillow covers and a wall hanging embroidered by Anna Drepko, Maria's mother, and memorial cards collected by her at various funerals in Winnipeg and area.
The collection consists of field materials collected by Anna-Marie Kryschuk as part of her assignments for the folklore courses she took at the University of Alberta. It includes collected folk remedies, and folk songs performed during vinkopletennia (wreath weaving ritual).
This collection consists of materials collected by Ashley Halko-Addley for her graduate research project, Waxing Away Illness, at the University of Alberta. In 2018, Ashley conducted interviews and observations of the wax ceremony in Saskatchewan and Alberta. This collection consists primarily of transcripts, audio recordings, and fieldnotes, with select supplementary materials.
A supplementary website was created by Ashley Halko-Addley. The website highlights some of the participants and important selections from their interviews. The website can be accessed here: https://sites.google.com/ualberta.ca/waxingawayillness/
The collection consist of documents related to the Kalyna Country project collected by the Government of Alberta advisor for Kalyna Country Ecomuseum Bill Tracy. It includes materials of the Kalyna Country Ecomuseum Trust Society, Kalyna Country Destination Marketing organization, Shandro museum and Lakusta museum.
The Kalyna Country Ecomuseum Project was initiated in 1990 as a joint undertaking by the then Department of Culture and Multiculturalism and the Candian Institute of Ukrainian studies. Conceptually the Ecomuseum was to preserve and develop the heritage resources - both cultural and natural - of a 15,000 square kilometer portion of East Central Alberta which was primarily settled at the turn of the century by Ukrainian pioneers. In 1992 the residents of the area organized themselves into a non-profit association called the “Kalyna Country Ecomuseum Trust Society”. The Board of Directors of the Society were drawn from across the entire ecomuseum which has been divided into “electoral districts”. The Society had undertaken various research and promotional projects.
Kalyna Country Ecomuseum is a “heritage” and eco-tourism district, “living” outdoor museum in rural East Central Alberta.
Officially, Kalyna Country comprises Sturgeon County, Thorhild County, Smoky Lake County, the County of St. Paul No. 19, the County of Vermilion River, the County of Two Hills No. 21, the County of Minburn No. 27, Beaver County, Lamont County, and Strathcona County and many of the neighbouring urban municipalities, Indian reserves and Metis settlements.
Tracy, Bill and Michelle
This fonds contains materials compiled by Dr. Bohdan Medwidsky over the course of his academic career. Materials include personal documents, correspondence, professional documents, academic research and documentation, political and community involvement, and financial documents. In addition to records generated by Dr. Medwidsky himself, many files also include writings from students and colleagues.
The collection consists of folk songs recorded during December 1979 for the UKR-422 Ukrainian Folklore course at the University of Alberta. It includes texts of 21 songs collected by Boris Radio from Mrs. T. Gural, Mrs. N. Radio, and Mrs. Hulewich, their biographical information. In addition to transcripts of the songs, Boris translated them. The audio cassette contains recording of the songs and histories of interviewees.
This project was the core fieldwork collection phase of Jason Golinowski's master thesis.
A dozen or more dance competitions are organized in western Canada which include or focus exclusively on Ukrainian dance, with an estimated total of some 8000 entries per year in recent years. The number of competitions and competitors has risen significantly in the past five years. This increase in popularity raises numerous questions regarding the functioning of "ethnic" cultural activities in this country. Various theories explaining "ethnic persistence" and "ethnic revival" have been proposed. The present project is designed to develop an empirical base of data to test aspects of these conceptual models.
The project consists of asking competition organizers for competition programs and marks through their histories, information which is quite readily available to these committees. A detailed database of the competitors, their home group, instructors, their marks and placements, adjudicators, repertoire and other information will allow an analysis of behavior trends that will shed light into the functions of the competitions and the motivations of the various categories of participants.
This project is relatively self-contained and has been proposed as a Master's thesis by Jason Golinowski in the Ukrainian Folklore Program in the Department of Modern Languages and Comparative Studies. It is also connected to a larger study conducted by Dr. Andriy Nahachewsky, dealing with "new ethnicity" and Canadian Ukrainian dance.
(from Project proposal)