Oleksandr Arkhypenko and the Ukrainian Community in the United States: Vectors of Cultural Interaction

Abstract. The article presents an analysis of the attributes and historical experience of the emergence of the Ukrainian diaspora in post–World War II Australia. The subject is relevant in the current context of Ukraine’s resistance against large-scale russian aggression. Since February 2022, the devastating consequences of the aggression have forced a significant number of people to leave Ukraine. The massive wave of ‘Ukrainian migration’, notable by its scale and impact, allows the author to draw parallels to the migration flows witnessed in ravaged post-war Europe. The article’s author argues that modern Ukraine could benefit from exploring the adaptation, organisation, and formation experience of the Ukrainian communities that evolved into influential diasporas in the United States, Canada, Australia, etc. Once rallied, the worldwide Ukrainian diaspora’s potential to oppose the ‘muscovite evil empire’ holds the promise of becoming a powerful force for defeating the global aggressor. The historical experience of consolidation and affirmation of Ukrainian identity and the strength of Ukrainian traditions, language, and culture constitute a genuine weapon against the influence of the ‘russian world’. The size, influence, and authority of the global Ukrainian community as a whole and of particular Ukrainian diasporas in the major countries of Europe, America, and Australia are a contributing factor to the build-up of concerted efforts of the civilised world on a unified front against the revanchism of totalitarian ideology, the imperial ambitions of moscow, and their attempts to dismantle the democratic values of humanity. The author emphasises that today’s world is undergoing the formation of a new global order, where Ukraine’s victory in the war against the ‘moscow regime’ will emerge as the very achievement for which generations of Ukrainian people fought and fell in Ukraine and across the entire world. Keywords: global Ukrainian community, Australia, Ukrainian diaspora, World War II, russian aggression.

Abstract. The article presents an analysis of the attributes and historical experience of the emergence of the Ukrainian diaspora in post–World War II Australia. The subject is relevant in the current context of Ukraine’s resistance against large-scale russian aggression. Since February 2022, the devastating consequences of the aggression have forced a significant number of people to leave Ukraine. The massive wave of ‘Ukrainian migration’, notable by its scale and impact, allows the author to draw parallels to the migration flows witnessed in ravaged post-war Europe. The article’s author argues that modern Ukraine could benefit from exploring the adaptation, organisation, and formation experience of the Ukrainian communities that evolved into influential diasporas in the United States, Canada, Australia, etc. Once rallied, the worldwide Ukrainian diaspora’s potential to oppose the ‘muscovite evil empire’ holds the promise of becoming a powerful force for defeating the global aggressor. The historical experience of consolidation and affirmation of Ukrainian identity and the strength of Ukrainian traditions, language, and culture constitute a genuine weapon against the influence of the ‘russian world’. The size, influence, and authority of the global Ukrainian community as a whole and of particular Ukrainian diasporas in the major countries of Europe, America, and Australia are a contributing factor to the build-up of concerted efforts of the civilised world on a unified front against the revanchism of totalitarian ideology, the imperial ambitions of moscow, and their attempts to dismantle the democratic values of humanity. The author emphasises that today’s world is undergoing the formation of a new global order, where Ukraine’s victory in the war against the ‘moscow regime’ will emerge as the very achievement for which generations of Ukrainian people fought and fell in Ukraine and across the entire world. Keywords: global Ukrainian community, Australia, Ukrainian diaspora, World War II, russian aggression.

The Ukrainian diaspora in Canada is one of the largest communities of Ukrainians outside of Ukraine. Only in the last hundred years has it managed to become a powerful voice for Ukrainians outside their homeland. Its voice was especially important during the interwar period and the Soviet era. Thanks to Ukrainian intellectuals, the Western world was exposed to the Ukrainian world, the resilience of the Ukrainian people, and the markers of its national identity, including the Ukrainian Greek Catholic Church. With the development of Ukrainian studies in Canada, the UGCC was increasingly well-represented in the scientific and information space. Between 1940 and 1980, the Ukrainian community in Canada became the voice of the repressed Ukrainian Greek Catholic Church, and was involved in shaping the narrative of the Church as a «martyr». The purpose of the article is to synthesize the key historiographical basis for the history of the Ukrainian Greek Catholic Church in the Ukrainian diaspora in Canada in 1900–1991. The scientific novelty of the article lies in the fact that only those publications by Ukrainian scholars in Canada in which the subject of the Ukrainian Greek Catholic Church was the key one were singled out from the significant historiographical layer of scientific literature. In addition, through the separation of publications, it was possible to determine the main stages of the development of the historiography of the UGCC among the Ukrainian diaspora in Canada. The methodological basis of the study is based on the methods of critical analysis and synthesis of sources, as well as the analytical method. Conclusions. The article presents a synthesized analysis of the publications of Ukrainian diasporans in Canada on the history of the Ukrainian Greek Catholic Church from the beginning of the twentieth century to 1989. At the same time, it is noted that the development of Ukrainian historical studies in Canada laid a solid foundation for the formation of a bibliography of Ukrainian publications and publications on Ukrainian historical topics. The Ukrainian diaspora in Canada has managed to accumulate resources for the development of historical studies. Publications initiated by Ukrainian communities, publishing houses, and organizations should be viewed as an attempt to capture memory, events, processes, and phenomena in the history of the UGCC. It was in the post-Soviet era that they became the foundation for the study of the development of historical thought in the Ukrainian diaspora.

One of the ways to examine how migrant communities grow to become diasporas would be to track the evolvement of migrants’ personal reflectivity and to analyze its impact on community development. Personal reflectivity has been on the rise in Ukrainian migrant communities in Southern Europe, as reflected in proliferation of various works of fiction and poetry produced by the migrants, all focusing on their experiences of displacement, nostalgia and adaptation to the new cultural environs. Yet, this cultural phenomenon, in its active unfolding in the Ukrainian diaspora, has not been subject to any scholarly evaluation. In this article I discuss such migrant self-reflectivity that had evolved in the last two decades amongst the Ukrainian migrants in Europe. Here I focus on migrants ‘poetic economy’ as it is pursued in the Ukrainian community in Portugal. Based on my ethnographic work in greater Lisbon area, with the Ukrainian vernacular poets and their texts, I argue that migrant reflectivity and poetic economy, a term I coined to illustrate the workings of migrant poetry production, distribution and consumption, serve the Ukrainians in Portugal as effective means of diasporic community building.

<p><strong><em>The purpose</em></strong><em> of the study is to understand the role played by Ukrainian radio broadcasting in maintaining a sense of community and identity among Ukrainians living in Australia and Oceania; study of the problems faced by Ukrainian broadcasters in attracting their target audience, as well as an analysis of the impact of technological progress and changes in media consumption habits on the future of Ukrainian radio broadcasting in the region.</em></p><p><strong><em>Research methodology</em></strong><em>. The following methods were used in the research process: a review of scientific and journalistic literature on the research topic, including a search in academic databases, books, articles and other relevant materials; monitoring and content analysis for studying the content of Ukrainian radio initiatives in Australia and Oceania, determining the types of programs offered, the language of the thematic range of topics covered; the method of historiographic research to understand the development and evolution of Ukrainian-language radio broadcasting in these countries; analysis of sites, social media according to the research topic, summarizing the interaction of the radio initiative with the audience, the types of content they publish, and content indicators in social networks; analysis of search engines to study the visibility and rating of Ukrainian radio programs broadcast in Australia and Oceania in search engines, in particular Google; digital content analysis to help understand their editorial policies, content and content distribution strategies.</em></p><p><strong><em>Results</em></strong><em>. It was established that despite the territorial dispersion and the insignificant percentage representation of Ukrainians in the demographic picture of the two countries, for example, in Australia, Ukrainians make up 0.2% of the total population, in these territories the Ukrainian language has been presented on the radio since the middle of the 20th century. Separate initiatives, including «Ukrainian Hour» (radio station «2EA», Sydney, Australia), «Ukrainian Hour» («SBS Radio», Sydney, Australia), «Ukrainian Wave» («3ZZZ», Melbourne, Australia), «Ukrainian Studio» («2SER», Sydney, Australia), «Ukrainian Hour» («2MBS Fine Music», Sydney, Australia), «Ukrainian Hour» («6EBA FM», Perth, Australia), Ukrainian Program» («3CR Community Radio», Melbourne, Australia), «Ukrainian Radio Australia» («2GLF FM», Sydney, Australia) and «Ukrainian Hour» («Planet FM», Auckland, New Zealand) provide linguistic representation of the Ukrainian community in the foreign language environment of these countries . The ownership and financing of these radio initiatives were analyzed, their content, genre and thematic content were analyzed. Special attention is paid to the analysis of the language design of the radio program of these radio initiatives, and its role in supporting the language among the communities of the Ukrainian diaspora in Australia and Oceania. The impact of Ukrainian-language radio broadcasting on the Ukrainian diaspora in these countries is analyzed through the prism of the cultural and linguistic identity of Ukrainian communities, as well as their role in promoting social unity and participation in political life.</em></p><p><strong><em>The novelty </em></strong><em>of the research lies in the topical view of cultural and media relations between Ukraine and the Ukrainian diaspora in this region. The role of radio as a means of preserving and popularizing the Ukrainian language, culture and identity among Ukrainian immigrants and their descendants is investigated. One of the key novelties of this research is the understanding of how Ukrainian radio broadcasting developed and adapted to the specific needs and challenges of the Ukrainian community in Australia and Oceania. It examines the founding of Ukrainian radio stations, the development of programs and the ways in which these programs engage the local Ukrainian community.<strong></strong></em></p><p><strong><em>Practical significance</em></strong><em>. The results of the research will lead to a better understanding of the Ukrainian diaspora in Australia and Oceania and the ways in which they preserve their cultural heritage while adapting to their new countries of residence.</em></p><p><strong><em>Key words:</em></strong><em> multicultural radio station, national culture of Ukrainians, radio broadcasting, world Ukrainian-language radio broadcasting, Ukrainian diaspora, Ukrainian-language radio.</em></p>

ABSTRACTThe Ukrainian-American community represents a unique acculturating community with respect to sociohistorical context, as well as specific demographic and cultural characteristics. The Ukrainian immigrant experience reflects the identity formed in relation to its challenges faced during the twentieth century and its complex relationship with the former Soviet Union. The purpose of this study was to examine the process of acculturation within the Ukrainian community in the United States and to examine how acculturation processes are related to attitudes on childrearing and traditional family formation. The participants for this sample included 188 participants drawn from the Ukrainian diaspora in Central New York. Analyses demonstrated the unique influence of religious beliefs and the simultaneous unique influence of both American identity and Ukrainian identity on attitudes towards traditional marriage formation and parenting. American identity was associated with more liberal attitudes towards divorce while both Ukrainian and American identity were associated with childrearing beliefs. Higher Ukrainian identity predicted more traditional parenting beliefs, while higher American identity predicted more progressive (less traditional) parenting beliefs. These results describe the distinctive features of the Ukrainian-American community in the United States that contribute to attitudes regarding marital behaviour as well as parenting beliefs.

The current state of the Ukrainian diaspora, which is living in Canada and the United States, is analysed in this article. The Ukrainian diaspora in these countries has more than a century history. It is the second (Canada) and the third (USA), after the Russian Federation in the world by the number of Ukrainians. More than a third of the total number of Ukrainians outside of our country is overall living in Canada and the United States. The results of the census conducted in these countries, including their ethnocultural component, ethnicity, country of origin, native language and the language usually spoken at home were information basis of the study. In accordance with the results of the census, which reflect the resettlement and ethnolinguistic conformity of the Ukrainian diaspora, the author maps in the environment of program ArcMap are created. The Ukrainian diaspora resettlement in terms of provinces (Canada) and states (the USA) is analysed in the article. As a result of the late XX–early XXI century census, changes in its settlement is also revealed. It was found that Canadian Ukrainian diaspora lives mainly in the provinces, where Ukrainian emigration had begun. In the US, with the appearance of the fourth “wave” of Ukrainian emigration its resettlement has changed: unlike the early twentieth century when Ukrainians mostly arrived in Pennsylvania, New York and Ohio at present Ukrainians prefer emigration to the states of Washington, Oregon and California. The study found that the Ukrainian diaspora in these countries, despite the preservation of their ethnic origin, undergo significant linguistic assimilation. According to census found that in Canada and the USA minor ethnolinguistic conformity of the Ukrainian diaspora. The territorial regularity in ethnolinguistic conformity of Ukrainian diaspora: the smaller in number Ukrainian diaspora, the higher ethnolinguistic conformity are traced. Key words: Ukrainian diaspora, assimilation, entho-linguistic conformity, immigration, settlement, native language.

The article analyzes the socio-cultural life of the Ukrainian artistic community—visual artists—who actively worked or began their professional activities in the United States after the World War II (from the end of the 1940s until the 1960s). The main centers of their settlement in the United States are identified, and their belonging to different waves of Ukrainian emigration and generations is classified. The paper also identifies the educational level of the community members, some art schools, where Ukrainian artists studied in the United States, and traces the process of professional adaptation and/or their professional realization in emigration, as well as their involvement in the cultural activities of the local Ukrainian diaspora. The aim of the paper is to identify the main features of the socio-cultural portrait of the Ukrainian artistic community in the United States during this period. The problem of the socio-cultural integration of artists outside their homeland is actualized in the context of a new wave of mass emigration from Ukraine against the backdrop of war and globalization. The article introduces little-known materials on the issue; systematizes and summarizes the collective experience of Ukrainian artists in entering the American socio-cultural environment; highlights some characteristics of the community. It is stated that the majority of Ukrainian artists of the older generation who arrived in the United States after World War II, having passed the initial difficult stage of social adaptation, integrated into American society. A large group of fine artists combined their creativity with stable work in areas close to their main specialty. At the same time, Ukrainian artists did not assimilate: they became active in the Ukrainian diaspora, created Ukrainian centers, and/or participated in the activities of numerous Ukrainian cultural institutions, including the U.A.A.A (Ukrainian Artist’s Association in U.S.A). The younger generation of Ukrainian emigrant artists, on the other hand, demonstrated a diversity of socio-cultural activities from the very beginning.

This article analyzes the impact of the Ukrainian diaspora on Ukraine using an extensive survey of more than sixty opinion leaders, scholars, representatives of Ukrainian organizations in the diaspora, as well as data shared by these organizations and relevant scientific literature. The article attempts to identify the main types of influences by areas and nature of the activity of the diaspora. One type of influence of the diaspora is informational or propaganda influence. Through the Ukrainian media, literature, art, scientific works, petitions, actions, and protests, the Ukrainian diaspora promotes information about Ukraine, contributing to the creation of a positive international image for the country. During the massacres and imprisonment of Ukrainian dissidents worldwide, student and human rights organizations set up committees to defend political prisoners under the leadership of Ukrainian diaspora representatives. The struggle for the release of Ukrainian political prisoners was also waged by the Ukrainian media that published self-published works (samvydav), research, memoirs, and documents of many Ukrainian political prisoners, documents and bulletins of the Ukrainian Helsinki Group, as well as many other materials about Soviet arbitrariness in Ukraine. Today, all Ukrainian diaspora organizations, to a greater or lesser extent, are fighting against Russian propaganda. Another type of influence of the diaspora is political influence, i.e., the ability of the diaspora to facilitate the adoption of political decisions beneficial to Ukraine by their host countries. Ukrainian diasporas are actively lobbying for Ukraine’s interests, which resulted in the proclamation of Captive Nations Week in the USA, recognition of the Holodomor as genocide of the Ukrainian people in 17 countries, the introduction of the Defending American Security from Kremlin Aggression Act and other bills to the US Senate Committee on Foreign Relations, establishment of support groups for Ukraine in the US and Canadian Parliaments, adoption of numerous laws and political documents worldwide that condemn Russia’s invasion of Ukraine, impose sanctions on the Russian Federation, and create a legal basis for providing financial, humanitarian, and military assistance to Ukraine. The economic or financial influence of the Ukrainian diaspora on the homeland is represented by remittances sent by representatives of the diaspora to their relatives who still live in Ukraine and by financial aid provided to Ukraine by diaspora organizations and patrons to achieve specific goals. Thanks to the diaspora efforts, millions of dollars in assistance were provided to Ukraine during the years of its independence. Significant results have been achieved in the field of cultural and educational impact. The most notable examples of educational and cultural influence are the return of Ukrainian folklore and traditions to Ukraine taken away by the Soviet oppression; the establishment or restoration of organizations such as Plast, the Shevchenko Scientific Society, the Ukrainian Youth Association; organization of internship programs for Ukrainian students and young specialists; creation of advisory programs for the Government of Ukraine with the participation of highly-qualified Western specialists; transfer of know-how; and creation of training programs for Ukrainian police and army. Specific examples given in the article can demonstrate the extraordinary efforts made by the diaspora to support and assist Ukraine.

The purpose of the article is to examine the dynamics of the use of the term Holodomor in scholarly and media publications by the Ukrainian diaspora in Canada and the United States during the 1960s – 1980s, as well as to identify the key factors that contributed to its gradual consolidation in the historical discourse outside Ukraine. The methodology of the research. The research employs a comparative method to examine the dynamics of the term «Holodomor» in Ukrainian diaspora publications (historical documents, academic publications, newspapers, and public statements). Scientific novelty. The research reflects how the term «Holodomor» became established in the public discourse of the Ukrainian diaspora. It also highlights the contribution of scholars, public figures, and journalists in shaping and disseminating the concept of Holodomor as genocide. Conclusions. One of the earliest recorded uses of «Holodomor» was found in Mykhailo Marunchak’s 1963 work The System of German Concentration Camps and the Policy of Extermination in Ukraine. The term gained wider recognition in the 1980s, particularly in Ukrainian publications in Canada. Marunchak’s 1985 book A Nation in the Struggle for its Existence used the term «Holodomor» over 70 times. Additionally, an early instance of the phrase «Ukrainian Holodomor-Genocide» was discovered in a Winnipeg publication of the 1980s. In Ukraine, the term «Holodomor» became widely adopted in public and academic discourse from the late 1980s and early 1990s. The research confirms that the term «Holodomor» was gradually established within the Ukrainian diaspora before gaining broader recognition in Ukraine. By the 1980s, the term had become dominant in diaspora publications, contributing to international awareness of the famine as genocide. This study provides a foundation for further research into the linguistic and historiographical evolution of the term and its role in shaping collective memory.

The article explores the role of choreographic and theatrical practices in the Ukrainian diaspora during the second half of the 20th century as a means of preserving national identity and fostering intercultural dialogue. Through the lens of migration and cultural adaptation, the study examines how Ukrainian artists, spread across North America, Europe, and Australia, utilized dance and theatre as tools for both cultural preservation and artistic innovation. The fusion of traditional Ukrainian folk elements with the artistic traditions of host countries became a key feature of this creative process, resulting in performances that resonated with diverse audiences while maintaining a strong connection to Ukrainian heritage. The article investigates the contributions of prominent figures and ensembles, highlighting their impact on both the Ukrainian community and the broader cultural landscape. By integrating historical analysis with an exploration of contemporary practices, the study reveals the transformative potential of diaspora arts in bridging cultural divides, enriching global artistic practices, and reinforcing a sense of collective identity. This research contributes to a deeper understanding of the cultural dynamics within the Ukrainian diaspora and their role in the global dialogue of artistic exchange.

This article studies the language use and identity of Ukrainian communities in Germany on the websites and in online social media. Since 2014, the conflict in the East of Ukraine has led to a remarkably large and intense flow of Ukrainian migrants to Western Europe and Germany in particular giving rise to longstanding issues of identity formation and language use both within Ukraine and inside Ukrainian diaspora communities around the globe. This article will examine Ukrainian diaspora in Germany on the subject of language ideologies, practices and identity shaping by analyzing its linguistic online activity. To do so, our analysis will draw on a range of interdisciplinary methodologies, including studies of descriptive reporting of diaspora’s online discussions, its language practices and attitudes, and studies of discursive constructions of nationhood, which explore language indexing in relation to national identity negotiation.

The article deals with the English translations of Lesia Ukrainka’s works. The author considers the new approaches to translation that emerged after the Cultural turn in the last part of the 20th century. In particular, the attention has been paid to the issues of migration and translation, negation of the Eurocentric ideas about translation, and translation as a constituent part for the formation of migrant’s community. Considering the chronology of the translation of Lesia Ukrainka’s works into English, it is argued that as a rule they were done by the Ukrainian diaspora and published in the periodicals, financed by the Ukrainian communities in Great Britain, the USA, and Canada. The most intensive phase of the popularization of poetess’s works in English happened to be during the middle of the last century. This could be explained by the nature of the third wave of migration, which occurred after World War II. This wave brought the highly politicized people, who tried to oppose the Soviet regime. They used literature to oppose the Soviet appropriation of the Ukrainian cultural heritage. Besides the Ukrainian diaspora have utilized the native fictional discourse to maintain the boundaries and consciousness of their collectivity.

The article examines the political potential of the Ukrainian ethnic lobby in US foreign policy. Proceeding from the fact that ethnic lobbies in the US are able to overcome the institutional system of checks and balances, the authors try to establish the extent and limits of the influence of the Ukrainian lobby. The given lobby is based on a small-numbered Ukrainian diaspora in the US, which was formed as a result of four waves of migration from the territory of modern Ukraine, due to various reasons. As a result, the Ukrainian diaspora in the United States has developed as a highly heterogeneous and multi-layered community. The main organization of the Ukrainian diaspora is the Ukrainian Committee of the Congress of America, which is an umbrella structure for organizations of economic, cultural and political profile, as well as for associations of veterans, women and youth. The Ukrainian diaspora in the US uses the following tools for political purposes. First, the diaspora organizations strive to encourage the activities of their low- and middle-ranking civil servants to form an optimal agenda. Diaspora immigrants from experts and media persons are connected to this process. Secondly, the Ukrainian diaspora has established cooperation with other Eastern European diasporas. The cooperation allows the Ukrainian Americans to use electoral potential in the states of the Northwest and Midwest of the United States and to take joint initiatives in communication with the Congress. Together, Eastern European diasporas have some influence on the American foreign policy process when it comes to the Congress, but the scope of influence should not be exaggerated. However, the demand for anti-Russian arguments is formed within the American establishment, that brings the agenda of the Ukrainian diaspora to the forefront of foreign policy debate. This allows us to conclude that the potential for political influence of the Ukrainian ethnic lobby in the United States is limited without a suitable international context.

The more than century-long history of Ukrainians in Canada led to the formation of unique Ukrainian-Canadian relations, which were later legally consolidated as a «special partnership» in the Joint Declaration on a Special Partnership between Ukraine and Canada dated March 31, 1994. Both Ukraine and Canada were colonies of two empires. After all, Canada, as a state, arose as a result of the colonization of the territory of North America by two competing European nations: the French and the Anglo-Saxons. In turn, the western part of Ukraine once belonged to the Austro-Hungarian Empire, and the eastern part to the Russian Empire. The colonial past of both states determines their certain historical kinship, which is one of the specific features of the «special partnership» relationship between our countries. However, the formation and development of Ukrainian-Canadian «special partnership» relations took place under the influence of the super-powerful Ukrainian diaspora in Canada, which, being one of the most powerful and organized, not only plays a prominent role in the political life of its country, but also acts as a decisive factor that determines the specificity of Ukrainian - Canadian relations. The Ukrainian community in Canada is one of the most powerful, organized and active. As a result, a prominent role in the political and cultural life of Canada. The Ukrainian community of Canada managed to positively integrate into the country's non-ethnic society, at the same time preserve its identity and act as a reliable partner of Ukraine in the implementation of internal democratic reforms and improvements in foreign policy positions. Having variable instruments of influence on international politics, it used the most effective strategy for achieving its own goals, the essence of which is to influence the policy formation of the host state. The Ukrainian diaspora played a significant role in shaping the image of independent Ukraine in Canada, in popularizing Ukrainian domestic and foreign policy, which contributed to the formation of friendly and mutually beneficial relations between the two countries and found its logical continuation in the form of the establishment of first diplomatic relations, and later «special partnership» relations between Ukraine and Canada.