Generally speaking, there were three waves of Ukrainian settlers to
Canada and Saskatchewan. The first immigrants arrived in the 1890’s
and were predominantly from the area of western Ukraine known as Halychyna
or Galicia. The first recorded Ukrainian settlement in Saskatchewan
was at Grenfell. The settlers who chose to live in Saskatchewan initially
located in the northern parkland areas around Fish Creek (Rosthern),
and later spread to Hafford and Krydor. This was a relatively homogeneous
group, most of whom were peasant farmers. The northern parkland area
was selected because it provided three essential natural resources:
(a) wood which was needed not only as a construction material but
also as a source of fuel; (b) water suitable for human and animal
consumption; and (c) land suitable for agriculture. This wave of settlement
ended in 1914 with the outbreak of World War I. At this time, there
were about 125,000 Ukrainians living in Canada.
After World War I, a second wave of immigrants came to Canada and
Saskatchewan between 1924 and 1929. This group differed from the
first wave of immigrants, comprised largely of farm labourers, domestics,
political refugees and members of the Ukrainian army which had been
fighting against Poland and the Russian Communists.
By 1931, there were 225,000 Ukrainians in Canada.
The third wave of immigration took place after World War II in
the years from 1947 to 1952. These settlers were mostly displaced
persons, many of whom had been taken from homes in Ukraine to work
as slave labourers in Germany. When the war ended they did not want
to return to their homes because of the Soviet takeover of their
country (Ukraine). These immigrants included skilled workers, professionals,
scientists and musicians. This group for the most part tended to
settle in the urban centres. The integration of this group into
the Canadian mainstream was more rapid than that of the others because
they were primarily urban people who quickly took advantage of the
educational opportunities that were available.
A fourth and more recent movement of Ukrainians to Canada has occurred
following Ukraine’s declaration of independence in 1991. In comparison
to the first three waves, this group has thus far been numerically
smaller than its predecessors. While immigrants from the first three
waves tended to settle in homogeneous clusters, both urban and rural,
the latest Ukrainian newcomers to Canada choose predominantly to
live in urban centres. Generally speaking, they have not taken active
roles in existing Canadian Ukrainian organizations but have, in
many cases, formed their own, similar to what occurred following
the arrival of the 3rd wave.
The major centre of Ukrainian population in Saskatchewan is located
in the area which stretches westward from the Manitoba border to
Saskatoon, and includes the Yorkton-Canora, Prince Albert and Regina
regions. This area, known as the Parkland Belt, is where the first
settlers to Saskatchewan located. However, there are Ukrainians
located in practically every city and town in Saskatchewan. In the
late 1930’s and early 1940’s, there was a major migration of Ukrainian
people from southern and central Saskatchewan areas such as Ituna,
Sheho, Wakaw and Cudworth to the northern areas near present-day
Nipawin, Melfort, Gronlid, Brooksby, Prince Albert, Meath Park,
Weirdale, Smeaton, Choiceland, Hudson Bay and Carrot River. According
to the 2001 census, there were 121,740 Saskatchewan residents who
reported having some Ukrainian origin. Ukrainians are the sixth
largest ethnic group in Saskatchewan (ninth in Canada).
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Culture
Although the expression of culture varies regionally within Ukraine,
Ukrainian customs and traditions are tied to a strong sense of nationalism
and Christianity. Ukraine became a Christian nation when Prince
Volodymyr the Great accepted Christianity in 988. Ukrainian history
is marked by oppression. As a result, all aspects of culture stress
individual freedom and the preservation of one’s identity.
Greetings
As previously stated, Ukrainian customs reflect Christian values.
In rural Ukraine even traditional greetings have religious overtones.
For example, upon meeting, one person greets another with, “Ñëàâà
²ñóñó Õðèñòó!!” or “Praise be to Jesus Christ!”, to which the response
is, “Ñëàâà íà â³êè”, in English “Glory forever!” During the Christmas
season, one greets another with, “Õðèñòîñ íàðîäèâñÿ” or ‘Christ
is born!’ to which the response is, “Ñëàâ³ìî Éîãî” or “Let us glorify
Him!” And at Easter the greeting and response are “Õðèñòîñ Âîñêðåñ!”
meaning “ Christ is Risen” and “Âî³ñòèíó Âîñêðåñ!” which translates
as “Indeed He has Risen”. Today, Ukrainians customarily greet each
other with, ‘Äîáðèé äåíü’“Good day!” or “Ïðèâ³ò” “Greetings” at
the workplace, on the street or in other public venues, with the
religious greetings reserved for use in homes, at church or during
other private functions. It is common for people of all ages to
greet one another with a handshake. Hugs are frequently exchanged
between family members or familiar acquaintances and often with
three kisses on the cheeks.
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The Ukrainian language has a long history and reflects many regional
dialects and sub-dialects. After World War I, Ukrainian writers and
authors attempted to establish some uniformity of language and produced
books in literary Ukrainian. Because Ukraine has for most of its history
been an occupied land and people, the occupiers of the time strived
to both impose their language upon the people and to change the Ukrainian
language by introducing grammatical and literary expressions of the
occupier’s language. This has been most predominantly felt from the
Russian influence (in some parts for over 300 years) as Ukrainian
lands had been dominated by the Tsarist Russian Empire, and more recently,
by the Soviet Union. The russification of the Ukrainian language and
literature is quite evident today in Ukraine. Today, the Ukrainian
language continues to evolve and includes many foreign expressions
and terms, particularly English business and information technology
terminology.
The children of the Ukrainian pioneers were bilingual. English
was the language of school and education, commerce and communication
of the country while Ukrainian was used at home, at church and at
other public and private functions. Second and third generation
children attained oral Ukrainian fluency at home while the reading
and written skills were frequently acquired through attendance at
Ukrainian School. These “shkoly” were held mainly during the summer
school break in the rural regions while the larger urban centres
could offer Saturday classes. Ukrainian was also a second language
course available at many high schools or through correspondence.
A successful Ukrainian-English Bilingual Program has been offered
by the Saskatoon Catholic Board of Education since 1979, initially
at St Goretti and now at Holy Family School. Both the Catholic and
Public school board in Regina offer Ukrainian language Core programs
and other such programs have existed in places like Yorkton, Canora
and Hafford. Sadochoks or Ukrainian kindergartens can be found across
Saskatchewan. Please refer to Ukrainian
Education page.
With more mixed marriages and/or lack of adequate opportunities
for use, the Ukrainian language today tends to be used primarily
by those of the older generations, although there is greater interest
among the youth. Ukrainian tends to be used more in the larger urban
centres because of the larger population base and greater cultural
and linguistic activities available. The lower numbers of Ukrainian
people in rural areas makes it more challenging to provide opportunities
for the younger generation to practice and enhance the use of the
Ukrainian language.
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Independence Day
On January 22, 1918, Ukrainians united, formed the Ukrainian National
Republic and enjoyed their independence until 1923 when Ukraine
once again came under foreign (Soviet Russian) control. This day
of independence continues to be remembered and celebrated both in
Ukraine and in Canada and Saskatchewan in a variety of ways.
On August 24, 1991, Ukraine finally achieved independence when
the Verkhovna Rada, Ukraine’s parliament, voted almost unanimously
to unilaterally secede from the Soviet Union. This historic occasion
and event is celebrated and recognized both in Ukraine and in Canada
and Saskatchewan in a variety of formal and informal ways. UCC branches
celebrate the occasion and those in Saskatoon, Yorkton, Canora,
North Battleford and Regina organize special festivities.
Birthday of Taras Shevchenko
On March 9th, Ukrainians throughout the world pay tribute to one
of the greatest poet and “prophets” of their history. Shevchenko’s
writings are regarded as being largely responsible for the persistence
and survival of Ukrainian nationalism and cultural continuity. Many
communities in Ukraine, Canada and Saskatchewan continue to organize
memorial performances and concerts in honour of Shevchenko even
to this day.
Rizdvo / Christmas (07 January)
This celebration covers a number of important feast days and observances,
beginning with the Pylypivka (Phillipian Fast) and culminating with
the Feast of the Three Hierarchs on February 15th. Sviata Vecheria
or Holy Supper on Christmas Eve traditionally consists of twelve
meatless dishes prepared with vegetable shortening or cooking oil.
The table is first strewn with a small amount of hay and then covered
with a fine tablecloth. Decorated bread (the koliada) adorns the
centre of the table, and symbolizes prosperity. An extra place is
always set at the table, symbolizing departed family members. A
didukh (traditionally the first sheaf of wheat cut at harvest time
and symbolizing our ancestors) is placed in a corner of the house.
A lighted candle is also placed in the window to show that a stranger
or a lost soul is welcome in the home. Family members go to great
efforts to be able to come home for Rizdvo and Sviata Vecheria.
After the meal, the family sings koliadky or Christmas carols and
also visit. At midnight or on Christmas Day, the family attends
a church service. Christmas celebrations extend over many days,
during which time groups of carollers visit the homes to proclaim
the Christmas event and message.
The Christmas season also includes Malanka (old New Year’s) and
St. Basil’s Day, and Yordan. The Christmas greeting, “Khrystos narodyvsia!
Christ is born!” with the response, “Slavimo Yoho! Let us glorify
Him!” is used until the Feast of the Three Hierarchs. Carols are
also sung in church and at home until this time.
Malanka (13 January)
This is the celebration of New Year’s Day as the western world
knows and understands it. In the Ukrainian tradition, the celebrations
centre around festivities known as “Malanka” which incorporate religious,
folkloric and cultural elements. In Saskatchewan, Malanka activities
typically include a meal, a program of events including enactments
by mythological and folkloric characters, displays of Ukrainian
dancing and singing, and a dance.
Yordan or Vodokhreshchia (19 January)
Ukrainians refer to this feast as Yordan / Theophany because it
refers to the baptism of Jesus Christ by John the Baptist in the
River Jordan. Many people refer to this feast as “Little Christmas”
because the Holy Supper prepared for Christmas Eve is repeated at
this time on the Eve of the Theophany on 18 January. One important
part of this feast is the blessing of water by the priest during
the church service celebrated either during the evening or on the
feast day itself. In Ukraine, and in times past in Canada, the blessing
of water would take place outdoors beside the church, or on a body
of water such as a pond, stream or river if these were available.
Special songs called Shchedrivky are sung at this time.
Velykden / Easter
Velykden / Easter (Pascha) is the greatest Christian celebration
of the Christian year and calendar. It follows the forty-day Pist
(pronounced peest) or Great Fast or Lent, and is a time of rejoicing
and celebration. Passion Services are celebrated on Strasnyi chetver
/ Holy Thursday, Velykodnia piatnytsia / Good Friday and Holy Saturday.
On Velykden, people attend the Resurrection Matins and Divine Liturgy.
Decorated Easter baskets containing krashanky (coloured eggs), ham,
beets with horse radish, cottage cheese, paska (Easter bread) and
other foods (reflecting individual ancestral regions of Ukraine)
are blessed by the priest. These are consumed at the Easter breakfast;
this meal always begins with the eating of the krashanky, followed
by the remaining courses.
Svitlyi tyzhden / Easter (Bright) Week is a happy and focused observance
of the Resurrection. The Easter greeting, “Khrystos voskres! Christ
is risen!” with the response, “Voistynu voskres! Indeed He is risen!”
is used for forty days, until the feast of the Ascension. The usual
church hymns and songs are substituted with Easter songs and hymns
during this time. Pysanky (hand-painted Easter eggs) symbolize the
coming of spring and the new life that Easter brings.
The first Ukrainian settlers to Saskatchewan were primarily farmers.
Because the climatic and agricultural conditions in Saskatchewan were
quite similar to those in western Ukraine, these people adapted quickly
and easily to agrarian pursuits. Many of them became successful and
prosperous grain and animal farmers, and even today continue to contribute
in significant ways to the advancement and development of all facets
of Saskatchewan’s agricultural enterprise.
In Ukraine, education was a symbol of status usually available
only to the rich so higher education, both secondary and elementary,
was very expensive. Education was extremely important to the first
settlers. When they settled, the building of a church and the organizing
of a school district were next in importance only to improving and
clearing their land. While the bulk of the early immigrants had
little or no education, they exemplified lifelong learning. Many
of them acquired skills on their own initiative. Children were encouraged
to attend school and receive as much education as they desired.
As a result, academic achievement has always been a priority for
Ukrainians.
The children of these immigrants entered the professions in significant
numbers. One profession in which Ukrainians were highly represented
was education. Many of Saskatchewan’s teachers and educational leaders
were of Ukrainian ancestry. This trend continues until the present
time, with Ukrainians represented in other major professions such
as law, medicine, commerce and engineering.
Ukrainians also entered the trades, with many of these individuals
establishing their own companies and enterprises. Ukrainians are
well represented in all the skilled trades areas.
The majority of children of Ukrainian background pursue higher
education and training at university, technical schools, business
schools or other training institutions. Two student residences –
Mohyla Institute and Sheptytsky Institute – are located in Saskatoon,
and historically have served as residences for out-of-town students.
They continue to provide this service until the present time. While
these are Ukrainian student residences, they accommodate students
of all backgrounds.
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Many non-Ukrainians know about Ukrainians through cultural activities
that they have participated in or observed. These typically take the
form of dancing, choirs and public events.
Folk Dance
Ukrainian dancing is very popular in Saskatchewan. There are many
active amateur dance groups in the province, varying in size from
very small groups to those with a large membership. Besides performing
for local events, these groups participate in competitions in the
larger centres each spring. Many of the groups travel out-of-province
for competitions as well. These dance groups are frequently included
in local programs of celebration and important events.
Saskatchewan boasts many professional-calibre Ukrainian dance troupes:
Yevshan Ukrainian Folk Ballet Ensemble and Pavlychenko Folklorique
Ensemble in Saskatoon; Tavria, Regina Ukrainian Dance Ensemble and
Zapovit in Regina and many others in communities throughout the
province. Many of the dancers at all levels are non-Ukrainian, particularly
in the smaller rural centres. There are even adult dance groups;
the Holoska Dancers, in Melfort, Zorya in North Battleford and the
Canora Adult Ukrainian Dancers.
Choirs
Ukrainian people love to sing, and they are renowned for their
choirs. These exist in Saskatchewan as well but tend primarily to
be church choirs. At the present time, Lastiwka, a youth choir,
is active in Saskatoon, and the Veseli Singers, a community choir,
is active in Prince Albert. In Regina there is the Regina Ukrainian
Folk Choir sponsored by the Regina Ukrainian Professional and Business
Association. In addition to these choirs, there are many active
church choirs.
Public Events
There are a number of public events and celebrations that happen
in Saskatchewan each year. In the spring Ukrainian festivals are
held each year at Prince Albert and Foam
Lake while Saskatoon’s Vesna
Festival has been held since 1974. Regina’s Ukrainian community
participates in the annual Mosaic
multicultural festival. In the summer, Saskatoon’s Ukrainian community
provides two venues at Folkfest,
an annual multicultural festival, which is followed by the annual
Ukraine
Day in the Park festival which celebrates Ukraine’s independence
in the latter part of August. In the fall, Prince Albert holds an
annual multicultural fair in which the Ukrainian community participates
and Moose Jaw’s Ukrainian community hosts a booth at their city’s
Motif
festival.
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Because of their sizeable population in Saskatchewan,
Ukrainians have many well-established organizations which allow
them to celebrate and promote their culture. The Ukrainian Canadian
Congress – Saskatchewan Provincial Council (UCC-SPC) has its headquarters
in Saskatoon. There are several branches of this organization
in other centres in Saskatchewan. UCC-SPC is an umbrella organization
which serves as a voice for the Ukrainian community, lobbies government
and related agencies in matters of importance to the Ukrainian
community, and sponsors and supports a variety of cultural events
and activities.
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Prairie Centre for the Study of Ukrainian Heritage
The Prairie Centre for the Study of Ukrainian Heritage
(PCUH) was created in 1998. This program is housed at St. Thomas
More College, University of Saskatchewan, Saskatoon. PCUH is supported
by the Ukrainian Catholic and Ukrainian Orthodox communities of
Saskatchewan, and St. Thomas More College. The Centre focuses
on the study and preservation of the history of the Ukrainian
people of western Canada. The program offers Ukrainian language
courses and courses in Ukrainian history and religion.
Eaton Memorial Project
Saskatchewan was home to one interment camp during
the World War I period. The camp was located near Pike Lake, just
out of Saskatoon. While it was open for a short period of time
only, it is nonetheless linked to this tragic aspect of Canada’s
history. This project entails the creation, unveiling and dedication
of a memorial marker at the site in the fall of 2003. This project
is part of a larger effort by the Canadian Ukrainian community
to have the federal government acknowledge responsibility for
this tragedy, and to offer an apology to the Canadian Ukrainian
community.
Ukraine Genocide-Famine of 1932-33
The national government in Ukraine has declared
the fourth Sunday in November as a day of remembrance and observance
of the forced famine imposed by the Communist regime of Joseph
Stalin. The Ukrainian community in Canada has joined in the commemoration
of this historic tragedy in Ukraine’s history. Many local communities
in Saskatchewan hold memorial services in their churches, sponsor
rallies and parades, and mark the occasion in other ways. For
more information on these commemorations, please continue to visit
our web site.
Saskatchewan Ukrainian Historical Society
This exciting new initiative will assist UCC-SPC
to meet community interest in family and community history as
well as in the role that Ukrainians have played in the development
of our province. Local history, genealogy, the story of migration
and settlement, the study of material culture, the development
of unique Saskatchewan-
Ukrainian cultural expressions, labour history, the women’s movement,
the history of agriculture are but a few areas which the society
will explore. SUHS’s goal is to complement the work of existing
Ukrainian community institutions like our three community-driven
Ukrainian museums and the Prairie Centre for the Study of Ukrainian
Heritage.
The objectives of SUHS are to:
• encourage amateur historians and genealogists as well as community
members to facilitate the preservation and sharing of Ukrainian
aspects of Saskatchewan’s history;
• introduce to a wider public the history of Ukrainian settlement
in Saskatchewan;
• allow UCC-SPC to better meet community needs;
• provide a venue for community members to gather and share information
related to family and community histories;
• enable joint activities between youth and seniors;
• provide an avenue for Saskatchewan citizens to become involved
in the organized Ukrainian community; and
• build a lasting legacy for the 2005 Provincial Centenary.
SUHS will enable those interested in all facets
of Saskatchewan’s Ukrainian past to work together, share ideas
and projects, mentor each other or see some of their work and
research published in print and/or on the Internet. Annual conferences,
seminars and workshops would be organized as well. Through this
initiative UCC-SPC will plant the seeds with the expectation that
SUHS and the Saskatchewan people can harvest a great database
of information, facts, stories and images. This will be a natural
and appropriate link to the 2005 celebrations of Saskatchewan’s
Centennial.
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