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OUR LIFE M O N TH LY, published by Ukrainian iatioual Womens League of America Vol. XXXIII __________________________ SEPTEMBER 1976__________________________________Wo. 8 Editor Marta Baczynsky Impressions from my first ICW Triennial Because of the Air Canada strike, it looked like it would be almost impossible for our delegation to reach Vancouver, the site of the 21st Triennial of the International Council of Women. However, the strike may have been a blessing in disguise frr by the time I reached the University of British Columbia, where the conference was held from June 20th through July 2nd, 1976, I'd had the good fortune to meet some of the delegates from other countries, such as Nigeria and Camaroon, during our three plane flights. The participants in the Triennial were women of the highest caliber from 67 countries in the Free World. Among them were lawyers, doctors, judges, attorneys general, and even ambassadors. They were not only extremely well-informed but also most articulate, many of them fluent in more than two languages. During the course of the conference, I was fortunate in hearing not only what they had to say in plenary and official sessions but also during intimate gatherings and social functions. Although most of these women were much older and more experienced, I truly felt that I had been given an opportunity not only to learn but to express myself. Astoundingly, after hearing so much about the generation gap, I found them to be contemporary, concerned and active in all phases of public and private domains. As an official delegate from the National Council of Women of the U.S., I was assigned to workshops in art and letters, where the topics were: preservation of art treasures, an international directory of authors and artists, an anthology of short stories, and a newsletter. In my later assignment to a workshop in mass media, I had an opportunity to explore the laws governing motion pictures, their distribution and exhibition in many countries. One pressing problem is the distorted image of women in all forms of mass media, and the new work plan calls for studies, of the press in particular, to see how this image can be OUR ANCESTORS IN AMERICA Cont. from No. 7 THE UKRAINIAN CHURCH IN AMERICA The early twentieth century, especially the nineteen- teens, were years of organizational consolidation for the Ruthenian-Ukrainian community in general. The Uniate Church was granted an exarchate (then consisting of 206 parishes) in the United States in 1913, after a turbulent period of external and internal strife. The Roman Catholic hierarchy in America, dominated by the Irish opposed the formation of parishes based on ethnic affiliation and created obstacles for the Uniate clergy. Furthermore, there were internal troubles. The clergymen who emigrated from Transcarpathia did not agree with Galician priests who disseminated ideas of Ukrainian national consciousness. The Transcarpathian clergy (outnumbering the Galician clergy in America six to one) had been educated Hungary and consequently spoke and preached in Hungarian or Slovak, not Ukrainian. The religious unity of the Ruthenian immigrant group was further threatened by severe losses to the Russian Orthodox Church in America. Intensive Russian proselytizing among the Ruthenians as well as the MARTA KICHOROWSKY opposition of the Latin Rite hierarchy in America to the Uniate clergymen contributed to the attitude among Ruthenians that to remain Catholic in America would mean total absorption into Roman Catholicism and, thus, the loss of the unique Eastern Rite. For many, Orthodoxy seemed to be the answer. Between 1891 and 1917, 163 Uniate Catholic parishes accepted Russian Orthodoxy The appointment of the first Ukrainian bishop in America, the very Reverend Soter Ortynsky, promised to smooth out differences among the Uniates, but his pre mature death left much work undone. After the establishment of the exarchate, the rift deepened and was finalized in 1924 with the appointment of two bishops — one for the Galicians (who accepted the name "Ukrainians") and one for the Carpatho- Ruthenians. Thus we have today the Ukrainian Catholic Church and the Byzantine Rite Catholic Church (Ruthenian). The Ukrainian Orthodox Church in America was established in 1919, when some of the parishes which had become Russian Orthodox joined Ukrainian Orthodoxy led in America by Orthox clergy who had emigrated from Western Ukraine after World War I. НАШЕ ЖИТТА, ВЕРЕСЕНЬ, 1976 21
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