Affichage de 263 résultats

Description archivistique
253 résultats avec objets numériques Afficher les résultats avec des objets numériques
Porayko-Kyforuk family collection
CA BMUFA 0002 · Collection · 1895-1980s

Collection consists of correspondence, memoirs, diaries, school reports, financial documents, photographs, research notes of Sophia Kyforuk and Octavia Hall.

Sans titre
Parasia and Wasyl Iwanec collection
CA BMUFA 0280 · Collection · 1915-2013, predominantly 1940s-2013

The collection contains materials of an artist Parasia Iwanec such as photographs and reproductions of her paintings, reviews, newspaper articles about the artist, exhibit programs, biography, personal documents, as well as embroidered shirts and tablecloths, ceramics. A small part of the collection consists of Wasyl Iwanec papers such as official documents, memoirs, and autobiography.

Sans titre
Oleh and Bozhena Iwanusiw collection
CA BMUFA 0273 · Collection · 1918-1990, predominantly 1985-1988

The collection consists of materials related to the "Church in Ruins" project initiated and conducted by Oleh Iwanusiw. In particular the collection comprises six albums of original photographs predominantly of churches, crosses and Christian sacral places, but also important cultural events and people, scholarly papers and other textual materials related the creator's scholarly interests.

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CA BMUFA 0290 · Collection · 1941-1974, predominantly 1950-1968

The collection consists of documents pertaining to activities of NTSH, Edmonton branch. It includes correspondence, founding documents, programs, invitations, etc. The collection also comprises documents related to St. George's Parish in Edmonton, notebooks and newspaper clippings probably collected by someone else.

Sans titre
Peace River Country collection
CA BMUFA 0287 · Collection · 1963 - 2001

The collection is composed of еtwo groups of materials. Namely, the St. John the Baptist Church books, and self-published family histories.
The following books from the Peace River Country Collection are added to the Kule Folklore Centre library:

  1. Калинчук, Микола. Де ставок та млинок. Оповідання. Обгортка й рисунки С. Гординського. ЛЬвів: Видавництво "Вікна," 1930 (has a stamp of the Branch Youth Section Ukrainian Labor-Temple Association and the Association of United Ukrainian Canadians, High Prairie Branch;
  2. Настасівський М. Українська іміграція в Сполучених Державах. Ню Йорк: Видання Союзу українських робітничих організацій, 1934 (a stamp of the Association of United Ukrainian Canadians, Wolyn Branch);
  3. Луговий Ол. Визначне Жіноцтво України. Історичні життєписи у чотирьох частинах. Торонто: Український робітник, 1942 (a stamp of the Association of United Ukrainian Canadians, Wolyn Branch).
Orest Semchishen photograph collection
CA BMUFA 0001 · Collection · 1970s - 1980s

Collection consists of photographs depicting Byzantine rite churches in rural Alberta.

Sans titre
CA BMUFA UF1994.023.c232-233 · Pièce · December 4, 1976
Fait partie de Central and East European Studies Society of Alberta collection

This item contains an interview with Mrs. Gauss, who was born in 1898, her maiden name was Zeider (Cyder?). Her mother originally
came from Württemberg. Her family was working on the land, were not rich. There were the only Germans in their village besides one shepherd. There was also a Lutheran church and a German school (education lasted 7 years). Children started going to school when they became seven years old. At the age of fifteen there usually was a confirmation and then they were working for their father until they got married and created own family. Her village was in the Melitopol district and there was a school in Eichenfeld. In general there were 32 family entities in the village each of them were farming and producing goods. Collectivization started in 1917-1918. The relationship with Russian people was good. There usually were many seasonal Russian workers in the German village. German children learned German and Russian languages in the school. Most of the Russian language they learned from Russian workers. Not many girls extended their school education as mothers needed them at home for help. There were eight children in her family, some families had ten, some six. Russians usually were very poor, had many children and not much land. Pomeschiki had more land. Mrs Gauss remembers how people once all together bought land from pomeschik and created a village. Germans were forced to go to the Russian army as well. Tsar Nicolai was loved by Germans. There was a school which educated doctors as well. She was 16 years old when the war started, Germans were forced to join the Russian army, many were captured in Germany and afterwards returned back to Russia. Her village didn´t have problems during the war, they had a cooperative and the living was good. She visited Krym once many years later. Memories on her village during the revolution. People came from Moscow, took what they wanted and went further to other villages.

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Interview with Mr. and Mrs. Sommer
CA BMUFA UF1994.023.c241 · Pièce · June 15, 1982
Fait partie de Central and East European Studies Society of Alberta collection

This item contains an interview conducted with Mr. and Mrs. Sommer. Mrs. and Mr. Sommer are talking about the farm life and their lack of money until the end of the 1930s. They bought their farm taking out a loan with the help of his brother and it paid back step by step. It was a difficult time for them. Their children learned English quickly at school, but Mrs. Sommer mentions that she did
not have any lessons, and could only learn English by herself which took some time. Children went to a German school. Later the children and grandchildren were able to speak English better than German. Mr. and Mrs. Sommer say that they did not had any problems during their journey to Canada because of being Germans.
Mr. and Mrs. Sommer talk about going to church (Lutheran Church, later Protestant). Sermon was preached by a teacher because the German pastor came only once in six weeks.
They came to Edmonton in 1957. Mrs Sommer compares life in Russia with their life in Canada and says that they needed about five years to feel at home in Canada. Later they learned to enjoy their freedom and didn’t want to get back again. They became
Canadian after a few years living in Canada.
Mrs. Sommer talks about speaking German and learning English language. German remained her main language. Mrs. Sommer says that she still cooks the way she learned it in Russia (sauerkraut and borscht).
Mr. Sommer has one sister living in Germany and they have many grandchildren living in Canada.

Sans titre
Frank Fingarsen ethnographic collection
CA BMUFA 0102 · Collection · 1984

The collection consists of essays and supporting material collected by Frank Fingarsen while taking Ukrainian Folklore courses at the University of Alberta.

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Aspects of change
CA BMUFA 0048-3 · Dossier · 1993
Fait partie de Jason Golinowski ethnographic collection

The essay discusses cultural change on the example of Ukrainian Orthodox church. He compares prescribed church canon with what exists in the chapel in St. John's Institute looking specifically at the layout of the building, the placement of religious objects and the placement of pictures and icons in the chapel. Written for the course Ukrainian 326.

Andriy Nahachewsky Brazil collection
CA BMUFA 0045 · Collection · 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.

Sans titre