Material Type

Artifact

Date Range From

1950

Date Range To

2015

Materials

BRASS, METAL, RUBBER

No. Pieces

2

Height

37

Diameter

7.3

Description

A. BRASS CANDLESTICK, 37CM TALL X 7.3CM W. BRASS CANDLESTICK WITH WHITE CANDLE SOCKET ATTACHED TO TOP. CANDLESTICK HAS SQUARE BASE WITH ROUND, TIERED NODES CARVED INTO SHAFT; CANDLESTICK IS HOLLOW. BASE OF CANDLE SOCKET IS STAINED WITH WAX AND RESIDUE; BASE OF CANDLESTICK IS STAINED; BASE OF SHAFT HAS MINOR SCUFFING AND SCRATCHING; UNDERSIDE OF BASE HAS RESIDUE AROUND CENTER HOLE, AND IS TARNISHED; OVERALL VERY GOOD CONDITION. B. BRASS CANDLESTICK, 23.3CM TALL X 7.3CM WIDE. BRASS CANDLESTICK WITH SQUARE BASE AND ROUND, TIERED NODES CARVED INTO SHAFT; CANDLESTICK IS HOLLOW. CANDLESTICK HAS RESIDUE BUILT UP AROUND SOCKET; BASE OF SHAFT HAS MINOR SCUFFING AND SCRATCHING; UNDERSIDE OF BASE IS TARNISHED AND HAS MINOR RESIDUE BUILD-UP; OVERALL VERY GOOD CONDITION. C. CANDLE HOLDER, 15.5CM LONG X 2.2CM WIDE. WHITE METAL CANDLE HOLDER ATTACHMENT FOR BRASS CANDLESTICK. BASE OF HOLDER HAS SLITS CUT INTO METAL, AND RUBBER RING ABOVE BASE. HOLDER IS CHIPPED ON OUTSIDE, AND HAS RESIDUE BUILT UP INSIDE; BASE HAS BENT AND CHIPPED SLITS; OVERALL GOOD CONDITION.

Subjects

LIGHTING DEVICE

CEREMONIAL ARTIFACT

Historical Association

RELIGION

FURNISHINGS

History

ON MAY 23, 2019 COLLECTIONS TECHNICIAN KEVIN MACLEAN INTERVIEWED ALEXANDER SEREDA, MARY SEREDA, AND DAVID DICKHOUT TO DISCUSS THEIR DONATION OF OBJECTS FROM HOLY TRINITY UKRAINIAN ORTHODOX CHURCH. DAVID BEGAN BY EXPLAINING, “BASICALLY ALL THESE ITEMS THAT WE HAVE OFFERED ARE SURPLUS. WE HAVE REPLACED THEM WITH OTHER/ WITH NEWER OBJECTS. AND ALSO, IN SOME CASES, IT IS JUST VERY PRACTICAL, BECAUSE WE USED CANDLES IN THESE, AND IT WAS QUITE FRANKLY A MESS. SO WE HAVE INSTALLED NEW MATERIALS - NEW CANDELABRA, NEW ICONS. THE ICONS WERE OLD AND FALLING APART, AND THOSE ARE FROM THE ROYAL DOORS, AND SO THEY HAVE BEEN – SO, BASICALLY, WE ARE REPLACING OBJECTS THAT WE NO LONGER USE.” DAVID EXPLAINED, “THESE [CANDLESTICKS] WERE ON THE MEMORIAL TABLE, BUT … IN THE LAST FIVE YEARS, WE REMOVED THEM… [THE CANDLES] WERE ORIGINALLY IN THERE, AND THEY PUT AN EXTENSION ON THERE, SO THEY COULD PUT A GLASS LAMP ON TOP. WE WOULD HAVE LESS MESS FROM MELTING CANDLES, BECAUSE THEY WERE CONSTANTLY CLEANING THESE AS THE WAX MELTED… THESE ARE THE ORIGINALS… THE ATTACHMENTS WERE LATER ADDED.” ALEX ADDED, “EVERYTHING BECOMES OBSOLETE. THEY DON’T MAKE CANDLES THE SAME SIZE NOR THE SAME SHAPE… EVERYTHING IS UPDATED AS WELL.” MARY EXPLAINED THE PURPOSE OF THE MEMORIAL TABLE WAS, “IF YOU HAVE A FAMILY, OR SOMEBODY WHO ISN’T THERE WITH THE FAMILY, THEY USUALLY WANT TO PLACE SOMETHING, SO THAT THE PEOPLE KNOW THAT SOMEBODY THAT’S THERE, LIKE THEIR MOTHER OR FATHER PASSED AWAY, THEN THEY PUT IT OUT.” ALEX EXPANDED ON THIS AND SAID, “OR IN MEMORY, FOR EXAMPLE, THERE’S TWO RUNNERS. WHEN OUR FIRST DAUGHTER WAS BORN, MAY MADE THOSE TWO RUNNERS. THEY ARE STILL HANGING THERE, OVER THE ICONS.” ALEX EXPANDED ON HIS CONNECTION TO LETHBRIDGE AND THE UKRAINIAN CHURCH, “[IN] 1948 I CAME TO LETHBRIDGE, AND I NEVER LEFT. I STAYED WITH THE CHURCH FROM THE VERY BEGINNING. IT WAS GATHERING PEOPLE, THE ONES THAT IMMIGRATE[D] TO CANADA IN ‘48, ‘49 AND ‘50’S. PEOPLE WERE SCATTERED ALL OVER THE COUNTRY, ON THE FARMS. AND, TO ORGANIZE THE CHURCH, IT WAS NECESSARY TO BORROW A SPACE SOMEWHERE, AND SOME OTHER CHURCHES DID OFFER SPACE, UNTIL WE STARTED BUILDING OURS IN [1950]… WHEN IT WAS ORGANIZED AS A GROUP. [SAINT AUGUSTINE’S ANGLICAN CHURCH], THAT’S WHERE WE MET, RIGHT FROM THE BEGINNING. THEY OFFERED US A SPACE AND WHENEVER WE NEEDED IT, IT WAS SMALLER IN SIZE IN THOSE DAYS, BUT THAT’S WHERE, ORIGINALLY, WHERE WE STARTED OUT OF…” “THERE WERE FOUR IMMIGRANTS [ZAYCHUK, MYKOLA, SOROKOSKI, AND FILIPCHUK]…ORIGINALLY OF UKRAINIAN ORIGIN, AND THEY WERE ORTHODOX … AND THEY DID START A CHURCH ALREADY.” ALEX EXPLAINS THAT THESE FOUR BUILT A CHURCH, WHICH IS NOW THE MOOSE HALL, ON FIFTH AVENUE NORTH IN THE ‘30S. “THOSE FOUR WERE THE INSTRUMENTS TO BUILD THAT, BUT THEY DID SEPARATE, BECAUSE THE COMMUNISTS WERE STRONGER, AND THEY PUSHED THEM OUT. THAT WAS THEIR WORK. THEY BUILT THAT...A NUMBER OF UKRAINIANS CAME TO LETHBRIDGE. SOME WERE CATHOLICS; SOME WERE ORTHODOX. THOSE FOUR... WERE ORTHODOX, ORIGINALLY OF UKRAINIAN ORIGIN, AND THEY WERE ORTHODOX ALREADY AND THEY DID START A CHURCH ALREADY. BUT IT DID NOT WORK OUT. IT WAS TAKEN OVER BY COMMUNIST PARTY AND ORGANIZED AS A CLUB HOUSE, RATHER THAN A CHURCH, AS A RELIGIOUS INSTITUTION… THERE [WERE] FIGHTS AMONG THEMSELVES... AND, [ZAYCHUK, MYKOLA, SOROKOSKI, AND FILIPCHUK] DIDN’T BELIEVE IN THE CLUB HOUSE, BUT, AS A CHURCH AS A RELIGIOUS GROUP – RELIGION, RATHER THAN THE NATIONALITY…THEY DID SEPARATE BECAUSE THE COMMUNISTS WERE STRONGER AND THEY PUSHED THEM OUT…[ZAYCHUK, MYKOLA, SOROKOSKI, AND FILIPCHUK] DID HELP US A LOT …TO ORGANIZE AND GET ENOUGH MONEY TO BUILD A CHURCH, AN ORTHODOX CHURCH. AND, THOSE WERE THE ORIGINAL PEOPLE THAT DID WORK. THEY ALREADY SPOKE ENGLISH; THEY ALREADY HAD CONNECTIONS WITH THE AUTHORITIES IN LETHBRIDGE HERE, SO THEY MADE A VERY BIG DIFFERENCE ON THE SUBJECT OF BUILDING THE CHURCH.” ALEX EXPLAINS THE DEVELOPMENT AND FUNDRAISING FOR THE CHURCH IN 1950, SAYING, “IT WASN’T VERY EASY TO START WITH, YOU HAD TO REMEMBER, BECAUSE IT WAS SPREAD ALL OVER THE PLACE. THAT’S EXACTLY WHAT WAS DECIDED AT THE TIME – THAT WE HAVE TO HAVE A CENTRAL LOCATION, WHERE EVERYBODY COULD GET TOGETHER AND PITCH IN, AND START DOING. [ZAYCHUK, MYKOLA, SOROKOSKI, AND FILIPCHUK] WERE THE ONES THAT PURCHASED THE LOT. EACH ONE OF US DONATE A CERTAIN AMOUNT, WHATEVER WAS GIVEN. FOR EXAMPLE, AFTER THREE YEARS, COMING TO LETHBRIDGE, WE ALREADY PURCHASED OUR FARM, SO WE HAD A TRANSPORTATION - A PICK-UP, A FARM TRUCK - AND I HAULED THE FIRST LOAD OF BASE, FOR THE BASE FOUNDATION AT THE CHURCH, SHOVELING GRAVEL AT THE RIVER BOTTOM INTO THE TRUCK, AND UNLOAD BY HAND, AS WELL, ON TOP…[THERE WAS] A CONTRACTOR. HE WAS OF UKRAINIAN ORIGIN, AND ... HE WAS ORTHODOX... HE OFFERED TO BUILD THE CHURCH, AT COST, WHATEVER IT WILL COST... HIM, WITH HIS FAMILY, THEY PUT UP THE FRAME...I DON’T REMEMBER HOW IT WORKED OUT; WHO MADE THE ORIGINAL BLUEPRINTS, AND ALL OF THAT. [THE CONTRACTOR] WAS RESPONSIBLE. HE OFFERED, AT THE COST, EVERYTHING WOULD BE DONE AT THE COST, AS HIS DONATION TO THE ORGANIZATION…" MARY ADDS, "THE WOMEN WERE DOING A LOT OF BAKING, AND COOKING, AND EVERYTHING TO MAKE MONEY, BECAUSE OTHER PEOPLE SAY, 'WE LIKE YOUR STUFF THAT YOU’RE DOING.' SO, WE DID..." ALEX ADDS, "THE LADIES WERE COOKING, AND BAKING, AND MAKING ALL KINDS OF MONEY BY DONATING THEIR TIME, AND WHATEVER WE GREW ON THE FARM, AND MAKING UKRAINIAN FOODS, AND SOLD THEM. BUT THAT WAS ALREADY WHEN THE CHURCH HAS STARTED.” HE CONTINUES THAT IN 1950, “…WE HAD UP TO 70 MEMBERS…THE CATHOLICS WERE MOSTLY OUT OF THE WESTERN UKRAINE; ORTHODOX WERE RATHER TO THE EASTERN PART, AND CENTRAL PART OF UKRAINE...WAS SOMEWHAT PROBABLY MORE SELF-RELIANT PEOPLE, MANY OF WHOM WERE FARMERS AT HOME, AND LAND, AND OPPORTUNITY TO LIVE IN FARMING AREA WAS MORE APPEALING TO THEM, WHILE, WESTERNERS… FARMS WERE MUCH MORE IMPORTANT…PEOPLE BOUGHT LAND, THE ONES THAT HAD MONEY, AND MOST OF THEM WERE WORKERS. IT WAS IMPOSSIBLE TO ACCUMULATE ENOUGH MONEY TO BUY, SO THEY ENDED UP TO BE MOSTLY WORKERS, AND, FOR THEM (AS A WORKER, WHERE THE PAY IS HIGHER), INDUSTRIES OFFER MORE PAY. SO, MOST OF THEM WENT TO THE EAST FROM HERE, BECAUSE THE PAYS WERE HIGHER OVER THERE, AS WELL AS LARGER COMMUNITIES OF THEIR ORIGINAL PLACES. IT WORKED MOSTLY ON THE SUBJECT (THAT’S MY INTERPRETATION), THAT WHERE SOMEONE THAT YOU KNOW WERE FROM/THAT YOU CAN BE AS A LARGER GROUP/AS A COMMUNE IS WHAT WAS CLOSER TO THEIR HEART...MORE [UKRAINIANS] FROM HERE WENT TO EASTERN CANADA. PRETTY WELL ALL THE ONES THAT CAME TO WORK ON SUGAR BEETS OVER HERE END UP TO BE THERE..." ALEX STATES, "SO, TO US, CHURCH WAS A RELIGION, RATHER THAN A GROUP OF SAME PEOPLE KNOWING EACH OTHER AND BEING – GOING TO ORGANIZATION WHERE YOU WILL BE NATIONALLY OF THE SAME. TO US, IT WOULDN’T MAKE ANY DIFFERENCE - IF IT IS ORTHODOX, IT IS ORTHODOX. WE’RE WORKING ON THE CHURCH. WE ALWAYS DID WORK FOR THE CHURCH, RATHER THAN -. NATIONALITY HAS NOTHING TO DO WITH RELIGION." DAVID CONTINUES REGARDING THE FORMATION OF THE CHURCH AND THE COMMUNITY, “I DIDN’T ARRIVE UNTIL ABOUT 2004, SOMETHING LIKE THAT, BUT…IT HAD BEEN A PREDOMINANTLY UKRAINIAN ORTHODOX COMMUNITY, BUT IN THE LAST FEW YEARS, WE HAD A NUMBER OF NEW PEOPLE…I DON’T THINK IT’S EXCLUSIVELY UKRAINIAN ANYMORE… THE NON-UKRAINIANS, OVER THE YEARS, HAVE BEEN CERTAINLY WELCOMED BY THE UKRAINIAN ORTHODOX, AND WE JUST SORT OF SLID IN. WE WERE ACCEPTED, AND WE CONTINUED, AND CONTRIBUTED TO THE COMMUNITY, WHETHER WE WERE UKRAINIAN OR NOT. AND, WE STILL USE UKRAINIAN IN OUR WORSHIP, BUT WE ALSO USE A LOT OF ENGLISH TOO. I THINK SOMETIMES WE ARE USING MOSTLY ENGLISH, BUT I THINK WHEN FATHER TARAS IS THERE, IT’S PROBABLY ABOUT 60:40.” ALEX ADDS, "THAT’S WHO IS, IN MY OPINION, A ROOT OF OUR EXISTENCE – THAT FATHER TARAS IS THAT KIND OF A PERSON. RELIGION IS WHAT HE IS WORKING RATHER THAN NATIONALITY, AND WESTERNERS WORK JUST OPPOSITE. TO THEM, NATIONALITY IS A LOT MORE IMPORTANT THAN THE CHURCH. LIKE I SAY, MANY OF THEM ARE OF THE GREEK CATHOLIC EXTRACTION, SO THEY JUST GO TO BIGGER AREAS WHERE THERE’S MORE OF THEM, SO THEY ARE AS A NATIONALITY, NATIONALLY ORGANIZING, RATHER THAN RELIGION." DAVID EXPLAINS, "WE ALSO HOST THE COPTIC ORTHODOX, AND THE ERITREAN ORTHODOX COMMUNITIES IN OUR CHURCH, TOO. SO, THAT IS A FURTHER EXPANSION, AND SOME OF THEM ATTEND OUR SERVICES, TOO, SO, I WOULD SAY, IT’S A VERY MIXED CONGREGATION. IT’S MULTI-CULTURAL; MULTI-ETHNIC; IT’S VERY DIFFERENT FROM WHEN THE FIRST UKRAINIANS ARRIVED. IN THAT COMMUNITY, THEY HAD THE TROYANDA DANCERS THERE AT ONE POINT." TECHNICAL ERRORS RESULTED IN THE INTERVIEW ENDING BEFORE INFORMATION REGARDING THE PAINTING WAS DISCUSSED. FOR MORE INFORMATION, INCLUDING THE FULL INTERVIEW TRANSCRIPTION, INFORMATION ABOUT THE IMMIGRATION STORY OF THE SEREDAS, AND PHOTOGRAPHS, PLEASE SEE THE PERMANENT FILE P20190009001.

Catalogue Number

P20190009003

Acquisition Date

2019-05

Collection

Museum

Less detail