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                  <text>Textiles are used for keeping warm and for producing useful objects, but they are also cultural artifacts that can speak powerfully about the people who made and used them, as well as about the cultural context. &lt;br /&gt;&lt;br /&gt;The BMUFA Textile Collection is eclectic, exemplifying a broad variety of items, contexts, and uses, whose main common feature is that they can be understood as symbolically Ukrainian. The collection thereby includes a number of cloths and garments that originate in traditional villages in Ukraine, part of the older vernacular culture, being hand woven, sewn, and embroidered to make them more beautiful for everyday or holiday occasions. They are no longer used in this way and have become "heritage," thought of primarily as artifacts illustrating Ukrainian regional embroidery patterns and clothing styles. Some of these garments and cloths were transported to Canada during the first wave of immigration 1891-1914, others came with immigrants of later waves or were bought more recently by Canadian tourists in Ukraine who acquired them as beautiful heritage objects. &lt;br /&gt;&lt;br /&gt;A larger part of the collection consists of textiles made specifically as ethnic symbols, either in Ukraine, Canada, or elsewhere. A large collection of Ukrainian Canadian embroidered and woven pillowcases, for example, was made purposefully to beautify and to Ukrainianize Ukrainian Canadian homes. Documented and researched extensively by Larisa Sembaliuk Cheladyn, such embroidery work was encouraged by the leadership of the Ukrainian national movement in Canada and internationally, through magazines, community workshops, and by word of mouth. Thousands of pillowcases and embroidery samplers were created by women all across Canada and throughout the twentieth century as expressive ethnic and art objects. This collection contains a wide variety of patterns and styles, technological and aesthetic concerns. Other items made explicitly as ethnic symbols include theatrical costumes for Ukrainian staged-folk dance, for New Year’s celebration performances (Malanka), or for elegant balls. &lt;br /&gt;&lt;br /&gt;The textile collection is also quite rich in ethnic pop culture textiles, including T-shirts and baseball caps emblazoned with a variety of Ukrainian themes, faux-embroidery printed tablecloths, and other commercial and kitsch products of the ethnic revival in North America. The collection is particular in that it has assembled clusters of items from single individuals or families, such as Elizabeth Holinaty, a renowned weaver, reconstructor, and textile artist in Edmonton; the Onufrijchuk family of Yorkton and Winnipeg, who were engaged in the sub-culture of the post WW2 Ukrainian community; and several others. Each of these focuses more or less on a particular cluster of activities, aesthetic preferences, and local variations within Ukrainian Canadian culture. &lt;br /&gt;&lt;br /&gt;A few items in the BMUFA textile collection derive from the Ukrainian diaspora communities in Brazil, the former Yugoslavia, or were produced elsewhere in the international market of ethnic fare.&lt;br /&gt;&lt;br /&gt;&lt;em&gt;(Description created 2022-11-18 by AN)&lt;/em&gt;</text>
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                <text>Orange children's camp T-shirt with black screen-printed graphic and lettering. At the top of the shirt is black lettering reading "ПОКРОВА POKROVA" [Pokrova Pokrova]. Below the lettering is a graphic of a person sitting on a horse in mid-gallop. Below the graphic is lettering reading "Children's Ukrainian arts camp 23-27 July 2007", "Українcький Дітячий Tабір Mистецтвa" [Ukrainian Children's Art Camp], "Ottawa Canada". Size: M. Manufactured by Fruit of the Loom, Mexico.</text>
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                  <text>Textiles are used for keeping warm and for producing useful objects, but they are also cultural artifacts that can speak powerfully about the people who made and used them, as well as about the cultural context. &lt;br /&gt;&lt;br /&gt;The BMUFA Textile Collection is eclectic, exemplifying a broad variety of items, contexts, and uses, whose main common feature is that they can be understood as symbolically Ukrainian. The collection thereby includes a number of cloths and garments that originate in traditional villages in Ukraine, part of the older vernacular culture, being hand woven, sewn, and embroidered to make them more beautiful for everyday or holiday occasions. They are no longer used in this way and have become "heritage," thought of primarily as artifacts illustrating Ukrainian regional embroidery patterns and clothing styles. Some of these garments and cloths were transported to Canada during the first wave of immigration 1891-1914, others came with immigrants of later waves or were bought more recently by Canadian tourists in Ukraine who acquired them as beautiful heritage objects. &lt;br /&gt;&lt;br /&gt;A larger part of the collection consists of textiles made specifically as ethnic symbols, either in Ukraine, Canada, or elsewhere. A large collection of Ukrainian Canadian embroidered and woven pillowcases, for example, was made purposefully to beautify and to Ukrainianize Ukrainian Canadian homes. Documented and researched extensively by Larisa Sembaliuk Cheladyn, such embroidery work was encouraged by the leadership of the Ukrainian national movement in Canada and internationally, through magazines, community workshops, and by word of mouth. Thousands of pillowcases and embroidery samplers were created by women all across Canada and throughout the twentieth century as expressive ethnic and art objects. This collection contains a wide variety of patterns and styles, technological and aesthetic concerns. Other items made explicitly as ethnic symbols include theatrical costumes for Ukrainian staged-folk dance, for New Year’s celebration performances (Malanka), or for elegant balls. &lt;br /&gt;&lt;br /&gt;The textile collection is also quite rich in ethnic pop culture textiles, including T-shirts and baseball caps emblazoned with a variety of Ukrainian themes, faux-embroidery printed tablecloths, and other commercial and kitsch products of the ethnic revival in North America. The collection is particular in that it has assembled clusters of items from single individuals or families, such as Elizabeth Holinaty, a renowned weaver, reconstructor, and textile artist in Edmonton; the Onufrijchuk family of Yorkton and Winnipeg, who were engaged in the sub-culture of the post WW2 Ukrainian community; and several others. Each of these focuses more or less on a particular cluster of activities, aesthetic preferences, and local variations within Ukrainian Canadian culture. &lt;br /&gt;&lt;br /&gt;A few items in the BMUFA textile collection derive from the Ukrainian diaspora communities in Brazil, the former Yugoslavia, or were produced elsewhere in the international market of ethnic fare.&lt;br /&gt;&lt;br /&gt;&lt;em&gt;(Description created 2022-11-18 by AN)&lt;/em&gt;</text>
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                <text>Green children's camp T-shirt with black screen-printed graphics and lettering. At the top of the shirt is black lettering reading "ПОКРОВА POKROVA" [Pokrova Pokrova]. Below are three small graphics in a horizontal line. The graphic on the viewer's left is of an artist's palette with two brushes on a heart-shaped background. The middle graphic is of two mirrored people with arms outstretched. In between them is a smaller person hanging off of their arms. The graphic on the right is of a kolach (a braided bread). Below the graphics is lettering reading "Children's Ukrainian Arts Camp 24-28 July 2006", "Українcький Дітячий Tабір Mистецтвa" [Ukrainian Children's Art Camp], "Ottawa Canada". Size: 10/12. Manufactured by Fruit of the Loom, Honduras.</text>
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              <text>Central America: Nicaragua</text>
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                <text>Purple children's camp T-shirt with white screen-printed graphic and lettering. On the centre of the shirt is the right half of a person's face. Down the centre of their face is a sword. The left half is large vertical lettering reading "POKROVA@10". Below the graphic in smaller font size is lettering reading "CHILDREN'S UKRAINIAN". Centred on the line below, with a line on either side is "ARTS CAMP". On the bottom line is lettering reading "OTTAWA 2013 CANADA". Size: L. Manufactured by Gildan, Nicaragua.</text>
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                <text>Gildan</text>
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                <text>Pokrova</text>
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                  <text>The Bohdan Medwidsky Ukrainian Folklore Archives (BMUFA) hosts a diverse collection of artifacts showcasing the multifaceted cultural heritage of Ukraine and its diaspora in Canada. This repository houses more than 400 objects categorized into two primary groups.&#13;
&#13;
The first category comprises an assortment of souvenirs sourced from Ukraine, ranging from tobacco pipes and Hutsul hatchets to intricately designed jewelry boxes and fridge magnets.&#13;
&#13;
The second group encompasses handcrafted pieces by Ukrainian Canadians, featuring motifs such as Easter eggs (pysanky) and ceramic artworks. Notably, the collection includes badges and pins associated primarily with local Canadian dance ensembles.&#13;
&#13;
This collection highlights a series of ceramics exhibiting patterns reminiscent of cross-stitching, prevalent in North America during the 1960s. These ornate works, adorned with pasted embroidery, vary from children's toys to functional household items like dishes and sizable vases. Possessing such pieces symbolized a sense of national belonging, fostering a connection with Ukrainian culture across generations of Ukrainian Canadians.&#13;
&#13;
Easter, a significant celebration for Ukrainians and Ukrainian Canadians, is marked by the tradition of painting pysanky. The BMUFA holds a diverse collection of these intricately adorned eggs, ranging from traditional symbolic designs on chicken eggs to more unconventional examples, such as carvings on ostrich eggs. One extraordinary instance includes five goose eggs utilized by Lorenz Kenakin to depict portraits of Cossack hetmans, heroic figures from 16th to 18th-century Ukrainian history.&#13;
&#13;
BMUFA Artifact Collection remains ongoing, periodically enriched with new descriptions and additions.</text>
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              <name>Date Created</name>
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            <element elementId="94">
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      <name>Physical Object</name>
      <description>An inanimate, three-dimensional object or substance (usually artifact, textile or art object). Note that digital representations of, or surrogates for, these objects should use Moving Image, Still Image, Text or one of the other types.</description>
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        <element elementId="10">
          <name>Physical Dimensions</name>
          <description>The actual physical size of the original image</description>
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              <text>overall: 26 cm x 15 cm</text>
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          <name>Location</name>
          <description>The actual location of the item</description>
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              <text>Artifacts: Case 4, Shelf 3, Box 30</text>
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          <name>Accession Number</name>
          <description>A unique number for the item in the Bohdan Medwidsky Ukrainian Folklore Archives</description>
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              <text>UF2013.045.a237</text>
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                <text>Canadian flag</text>
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                <text>Canadian flag on a golden plastic pipe</text>
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              <name>Title</name>
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                  <text>Clothing and Textiles Collection</text>
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              <name>Creator</name>
              <description>An entity primarily responsible for making the resource</description>
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                  <text>Various</text>
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              <name>Date Created</name>
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                  <text>Textiles are used for keeping warm and for producing useful objects, but they are also cultural artifacts that can speak powerfully about the people who made and used them, as well as about the cultural context. &lt;br /&gt;&lt;br /&gt;The BMUFA Textile Collection is eclectic, exemplifying a broad variety of items, contexts, and uses, whose main common feature is that they can be understood as symbolically Ukrainian. The collection thereby includes a number of cloths and garments that originate in traditional villages in Ukraine, part of the older vernacular culture, being hand woven, sewn, and embroidered to make them more beautiful for everyday or holiday occasions. They are no longer used in this way and have become "heritage," thought of primarily as artifacts illustrating Ukrainian regional embroidery patterns and clothing styles. Some of these garments and cloths were transported to Canada during the first wave of immigration 1891-1914, others came with immigrants of later waves or were bought more recently by Canadian tourists in Ukraine who acquired them as beautiful heritage objects. &lt;br /&gt;&lt;br /&gt;A larger part of the collection consists of textiles made specifically as ethnic symbols, either in Ukraine, Canada, or elsewhere. A large collection of Ukrainian Canadian embroidered and woven pillowcases, for example, was made purposefully to beautify and to Ukrainianize Ukrainian Canadian homes. Documented and researched extensively by Larisa Sembaliuk Cheladyn, such embroidery work was encouraged by the leadership of the Ukrainian national movement in Canada and internationally, through magazines, community workshops, and by word of mouth. Thousands of pillowcases and embroidery samplers were created by women all across Canada and throughout the twentieth century as expressive ethnic and art objects. This collection contains a wide variety of patterns and styles, technological and aesthetic concerns. Other items made explicitly as ethnic symbols include theatrical costumes for Ukrainian staged-folk dance, for New Year’s celebration performances (Malanka), or for elegant balls. &lt;br /&gt;&lt;br /&gt;The textile collection is also quite rich in ethnic pop culture textiles, including T-shirts and baseball caps emblazoned with a variety of Ukrainian themes, faux-embroidery printed tablecloths, and other commercial and kitsch products of the ethnic revival in North America. The collection is particular in that it has assembled clusters of items from single individuals or families, such as Elizabeth Holinaty, a renowned weaver, reconstructor, and textile artist in Edmonton; the Onufrijchuk family of Yorkton and Winnipeg, who were engaged in the sub-culture of the post WW2 Ukrainian community; and several others. Each of these focuses more or less on a particular cluster of activities, aesthetic preferences, and local variations within Ukrainian Canadian culture. &lt;br /&gt;&lt;br /&gt;A few items in the BMUFA textile collection derive from the Ukrainian diaspora communities in Brazil, the former Yugoslavia, or were produced elsewhere in the international market of ethnic fare.&lt;br /&gt;&lt;br /&gt;&lt;em&gt;(Description created 2022-11-18 by AN)&lt;/em&gt;</text>
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              <name>Extent</name>
              <description>The size or duration of the resource.</description>
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                  <text>726 objects</text>
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      <name>Physical Object</name>
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          <name>Accession Number</name>
          <description>A unique number for the item in the Bohdan Medwidsky Ukrainian Folklore Archives</description>
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              <text>UF2013.045.a205</text>
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          <name>Physical Dimensions</name>
          <description>The actual physical size of the original image</description>
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              <text>overall: 86 cm x 80 cm</text>
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          <name>Location</name>
          <description>The actual location of the item</description>
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              <text>Textiles: Case 3</text>
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            <name>Extent</name>
            <description>The size or duration of the resource.</description>
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            <name>Type</name>
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                <text>case </text>
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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Canvas case </text>
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            <name>Description</name>
            <description>An account of the resource</description>
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                <text>Mustard cotton cover for a large suitcase for travel. The cover fastens with seven buttons on three sides. In very poor condition with two large holes on the bottom corners. On the front is written: ''T. Onufrijchuk Winnipeg T, 50 - Logan''. The cover is in poor condition. It was sewn up many times.</text>
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            <name>Source</name>
            <description>A related resource from which the described resource is derived</description>
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                <text>Gift of Roman Onufrijchuk</text>
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              <name>Title</name>
              <description>A name given to the resource</description>
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                  <text>Ukrainian music on 78 rpm records collection</text>
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      <name>Sound</name>
      <description>A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds.</description>
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        <element elementId="136">
          <name>Issue #</name>
          <description>Used primarily for phonograph records.</description>
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              <text>152584</text>
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              <text>152585</text>
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              <text>2862-D</text>
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        <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
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          <element elementId="43">
            <name>Identifier</name>
            <description>An unambiguous reference to the resource within a given context</description>
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                <text>UF2001.059.g058</text>
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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Caprice Viennois (Waltz Arrangement)</text>
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            </elementTextContainer>
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            <name>Alternative Title</name>
            <description>An alternative name for the resource. The distinction between titles and alternative titles is application-specific.</description>
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                <text>On the Beautiful Blue Danube Waltz</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="39">
            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
            <elementTextContainer>
              <elementText elementTextId="82809">
                <text>Velazco, Emil</text>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
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                <text>Columbia</text>
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          </element>
          <element elementId="95">
            <name>Medium</name>
            <description>The material or physical carrier of the resource.</description>
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                <text>1 sound disc : analog, 78 rpm record, 10 in.</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="51">
            <name>Type</name>
            <description>The nature or genre of the resource</description>
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                <text>Sound recording</text>
              </elementText>
            </elementTextContainer>
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              <name>Title</name>
              <description>A name given to the resource</description>
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              <name>Description</name>
              <description>An account of the resource</description>
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                  <text>The Bohdan Medwidsky Ukrainian Folklore Archives (BMUFA) hosts a diverse collection of artifacts showcasing the multifaceted cultural heritage of Ukraine and its diaspora in Canada. This repository houses more than 400 objects categorized into two primary groups.&#13;
&#13;
The first category comprises an assortment of souvenirs sourced from Ukraine, ranging from tobacco pipes and Hutsul hatchets to intricately designed jewelry boxes and fridge magnets.&#13;
&#13;
The second group encompasses handcrafted pieces by Ukrainian Canadians, featuring motifs such as Easter eggs (pysanky) and ceramic artworks. Notably, the collection includes badges and pins associated primarily with local Canadian dance ensembles.&#13;
&#13;
This collection highlights a series of ceramics exhibiting patterns reminiscent of cross-stitching, prevalent in North America during the 1960s. These ornate works, adorned with pasted embroidery, vary from children's toys to functional household items like dishes and sizable vases. Possessing such pieces symbolized a sense of national belonging, fostering a connection with Ukrainian culture across generations of Ukrainian Canadians.&#13;
&#13;
Easter, a significant celebration for Ukrainians and Ukrainian Canadians, is marked by the tradition of painting pysanky. The BMUFA holds a diverse collection of these intricately adorned eggs, ranging from traditional symbolic designs on chicken eggs to more unconventional examples, such as carvings on ostrich eggs. One extraordinary instance includes five goose eggs utilized by Lorenz Kenakin to depict portraits of Cossack hetmans, heroic figures from 16th to 18th-century Ukrainian history.&#13;
&#13;
BMUFA Artifact Collection remains ongoing, periodically enriched with new descriptions and additions.</text>
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            <element elementId="39">
              <name>Creator</name>
              <description>An entity primarily responsible for making the resource</description>
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                  <text>Various</text>
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              <name>Date Created</name>
              <description>Date of creation of the resource.</description>
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              <name>Extent</name>
              <description>The size or duration of the resource.</description>
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                  <text>315 objects</text>
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      <name>Physical Object</name>
      <description>An inanimate, three-dimensional object or substance (usually artifact, textile or art object). Note that digital representations of, or surrogates for, these objects should use Moving Image, Still Image, Text or one of the other types.</description>
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&#13;
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&#13;
This collection highlights a series of ceramics exhibiting patterns reminiscent of cross-stitching, prevalent in North America during the 1960s. These ornate works, adorned with pasted embroidery, vary from children's toys to functional household items like dishes and sizable vases. Possessing such pieces symbolized a sense of national belonging, fostering a connection with Ukrainian culture across generations of Ukrainian Canadians.&#13;
&#13;
Easter, a significant celebration for Ukrainians and Ukrainian Canadians, is marked by the tradition of painting pysanky. The BMUFA holds a diverse collection of these intricately adorned eggs, ranging from traditional symbolic designs on chicken eggs to more unconventional examples, such as carvings on ostrich eggs. One extraordinary instance includes five goose eggs utilized by Lorenz Kenakin to depict portraits of Cossack hetmans, heroic figures from 16th to 18th-century Ukrainian history.&#13;
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&#13;
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&#13;
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&#13;
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&#13;
The second group encompasses handcrafted pieces by Ukrainian Canadians, featuring motifs such as Easter eggs (pysanky) and ceramic artworks. Notably, the collection includes badges and pins associated primarily with local Canadian dance ensembles.&#13;
&#13;
This collection highlights a series of ceramics exhibiting patterns reminiscent of cross-stitching, prevalent in North America during the 1960s. These ornate works, adorned with pasted embroidery, vary from children's toys to functional household items like dishes and sizable vases. Possessing such pieces symbolized a sense of national belonging, fostering a connection with Ukrainian culture across generations of Ukrainian Canadians.&#13;
&#13;
Easter, a significant celebration for Ukrainians and Ukrainian Canadians, is marked by the tradition of painting pysanky. The BMUFA holds a diverse collection of these intricately adorned eggs, ranging from traditional symbolic designs on chicken eggs to more unconventional examples, such as carvings on ostrich eggs. One extraordinary instance includes five goose eggs utilized by Lorenz Kenakin to depict portraits of Cossack hetmans, heroic figures from 16th to 18th-century Ukrainian history.&#13;
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