In 1898-99, a largest single migration of 7,400 Doukhobors were welcomed to Canada from religious persecution in Russia. They were settled in the Northwest Territories (later became the Province of Saskatchewan). All were united and guided by their Leader Peter V. Verigin.

The Doukhobors had strong religious convictions which can be researched by reading many articles in Doukhobor Genealogy complied by Jonathan Kalmakoff and posted on Google. There are many other Authors that have written about this group of migrants. This article will focus on an incident that took place in the early 1970s in British Columbia.

First, some background that will explain how Polly Chernoff and I met and events that contributed to that meeting.

After initial settlement in Canada, the Federal Government in 1907, called on these newcomers to register on individual farms of 160 acres. This requirement was a distinct change from the original agreement with the Doukhobors who understood that they could communally farm the Crown Grant of approximately 743,000 acres as agreed prior to migration.

This then became the beginning of separation of the original group into three parties:

• A large group of about 4,000 agreed to move from Saskatchewan to British Columbia to lands not subject to the Homestead Act. This migration started in 1908 and was essentially complete in 1912. These were referred to as communal Doukhobors and coordinated all their holdings and activities under the Christian Community Of Universal Brotherhood (CCUB) and was formally registered in 1917
• Many agreed to register according to the Homestead Act requirements and remained in Saskatchewan. This group was identified as Independents. Some Communal Doukhobors continued to operate remaining holdings in Saskatchewan and lived communally under CCUB.
• A third group lived amongst both groups and cultured a strong understanding that materialism and ownership of any nature was contrary to Doukhobor principles as they understood them.

There was always a desire by many adherents to the Doukhobor beliefs for a united organization, either formal or informal. To this end a 1937 convention was held in Veregin, Saskatchewan at the Head Offices of CCUB and a Society of Named Doukhobors was the result. Although the convention was well represented by all Doukhobor factions, the operation of this Society was never totally accepted by the rank and file of Doukhobors in Canada. The CCUB was the largest formal and many independent Regional Societies of Independent Doukhobors were also in operation.

The third group became known by the name of Sons of Freedom and other names were given, depending on the understandings of each faction.

Doukhobor Youth, at various times, would gather in an attempt to organize a Canadian Youth Organization. With the demise of the CCUB in 1937-39, the Union of Spiritual Communities of Christ (USCC) was constituted and a Union of Youth was organized to meet the needs of the USCC Youth. Although the UoY invited unaffiliated Doukhobor Youth to join, this was not that well received.

So the search for an “all inclusive Doukhobor Youth” organization continued with attempts in 1948 and the mid 1950s with no success.

In mid 1950s a group of Youth In Saskatoon had come to Saskatoon, Saskatchewan to attend higher education and along with others, organized the Saskatoon Doukhobor Youth (SDY). This was a “melting pot” for the Saskatchewan Youth and functioned well for many years.

In the mid 1960s a similar situation took place in Vancouver, B.C., and the Union of Young Doukhobors (UYD) was constituted. This also operated well for many years.

in 1969, at a Convention of Society of Doukhobors In Canada (CDS), (an offshoot of Named Doukhobors), had a discussion item , “Where are all the Youth”? This was enthusiastically debated. Representatives of all the Doukhobor factions were partly, in attendance.

Marilyn and I had been invited to attend and at 29 years of age, I was still considered Youth in relationship to all the aging people there. Marilyn and I met at a SDY meeting and we had been in contact with the UYD so we had an empathy for their interests. We also belonged to a Doukhobor Discussion Group in Castlegar which gathered to discuss Doukhobor philosophy and had organized seminars in the community. I was asked to travel Western Canada and enquire of all Doukhobor Organizations with Youth, as to their interest to attend a Convention at Tarrys Hall in Tarrys, B.C., to explore a Canadian Doukhobor Youth Organization. I agreed on the basis that the USCC send a representative of the Union of Youth with me.

And so it came into being that I met Jim Laktin who was selected from the Union of Youth.

We travelled that January 1971 to Calgary, Saskatoon and Veregin to meet with Youth in all these locations. We informed them of the intent and invited them to attend this forthcoming convention at Tarrys Hall. We also met with the UYD and various locals of the Union of Youth in the Kootenays.

So this is how the Youth Convention was convened at Tarrys Hall in April of 1971.

The Castlegar Discussion Group was very instrumental and helpful in the organizing of this event. I knew that there would be meeting challenges and thus invited Norman Reibin from Saskatoon who had established himself as a Motivational Speaker and was thus very capable to control a convention. Norman had been a member of the SDY and had attended organizational attempts to assemble a Canadian Youth organization in the mid 1950’s by travelling with a Saskatchewan Youth Group to visit the Union of Youth in the Kootenays. This experience should be a benefit at this time.

Delegates to this Convention advised of their presence from:

1. Union of Youth
2. UYD
3. SDY
4. Castlegar Discussion Group

There was a registration desk set up at the Hall entry and all registrants were required to sign in and provide contact information so that convention minutes and future meetings could be coordinated as may be required.

An inverted U-shape of tables and chairs were set up at the foot of the Hall Stage for the Delegates with an Administration table at the bottom of the U for the Moderator, Convention Organizers and Minute Takers.

Chairs were set up for all those who wished to participate by listening to the proceedings. These were seated around the assembled delegates.

At the appointed Convention start at 0930 hours, all were asked to recite the Lord’s Prayer as a blessing to a positive Convention result.

At the close of the Prayer, with all being asked to be seated, when it was noticed that two women were still standing and disrobing. This was not totally unusual as some Doukhobor Meetings had been disrupted by members of the Sons of Freedom Sect who had disrobed and the meeting would hurriedly find blankets to cover the disrobed people and rudely escort them out of the meeting place.

Norman looked at me to receive my suggestion as to how to proceed and so I suggested that he ask the two ladies what their purpose was at this time. This is how the next portion of the convention took place:

Moderator: “Who are you and what is your purpose here?”

Women: “We wish to address the gathering”

Moderator: “Are you registered Delegates?”

Women: “No, we do not believe in registration requirements at a Doukhobor meeting”

Moderator: “As per the convention rules provided to the Delegates, only Registrants are permitted to speak. If you wish to speak, then you must register and provide the information on the form from the Registration Desk”

Women: “We do not wish to do that but we would like to address the meeting”

Moderator: “I will discuss this with the Registered Delegates to determine if they wish to permit a change to the registration requirements. In the interim you will wait until I can obtain their decision”

And so the Moderator, Norman Reibin opened the floor to the delegates to consider the request not on the Convention agenda. The Delegates were mostly young University students who were very capable debaters and had a clear understanding of parliamentary procedures. They understood quickly that this might be a special opportunity to discuss actions such this one taking place to achieve a positive process in dealing with this in the future.

So after about 45 minutes of debate, while the disrobed women stood patiently, it was unanimously agreed as follows:

“That the women can address the convention on condition that they immediately dress and sit down or register at the desk and come to the delegate table”

Moderator: “I am pleased to advise you of the Delegates decision and read out the decision”

Women: “We wish to Bless all those in attendance and pray for positive Doukhobor action going forward.”

They subsequently dressed and sat down. The Convention proceeded as per the agenda without further disruption.

A photograph of Polly Chernoff, one of the two women who wished to address the Doukhobor Youth Convention in April 1971.

I had never met her before this Convention but had witnessed times when her disrobing actions caused the event attendance to clothe her unceremoniously and remove her from the building                                               .

A reliable source, familiar with Freedomites, explained “It (disrobing) was used as a form of protest or statement that they are free of possessions including their own clothing. When nude they are equal in the eyes of God. It was a by product of deeper concern and issue – which is materialism.”

I had never met her before this Convention but had witnessed times when her disrobing actions caused the event attendance to clothe her unceremoniously and remove her from the building                                               .

A reliable source, familiar with Freedomites, explained “It (disrobing) was used as a form of protest or statement that they are free of possessions including their own clothing. When nude they are equal in the eyes of God. It was a by product of deeper concern and issue – which is materialism.”

During a break in the Convention, I had an opportunity to meet and talk to the two women who had joined others in the audience. She then expressed that this was the first time that her action was handled in this very positive fashion. I told her that I did not agree with her method of expressing herself but that she had a right to do so and that she did so peacefully. I thanked her for that.

Since that occasion, I received correspondence from Polly where she encouraged the Doukhobor Youth to carry on and achieve their goals. Excerpts as follows:

“…It was nice to hear that the Castlegar Doukhobor Youth are still active & searching, aren’t we all?….

“….May God guide you in all your activities….”

“….May God bless you in your work, it is a pleasure to know young people like you….”

It is my opinion that there was an arterial purpose to the two women in their attendance at the Convention. Their subsequent action was to challenge the Youth to determine how serious they were in their Unification quest.

I believe that Polly and her associate were pleased with their “test”.

Polly is now here in spirit but Marilyn and I enjoy a wonderful and sincere friendship with her daughter and husband that will last for the rest our years.

We mortals are never totally sure of the reasons why separate events take place in our lives until we look back and analyze somewhat and therein are the answers.

After the Conventions there were several attempts to form a Canadian Doukhobor Youth Organization with and a subsequent Convention, DYNEC (Doukhobor Youth National Executive Council) ws constituted, but there just never seemed to be a “Melting Pot” as everyone continued with their individual aspirations and the need for a National organization just did not materialize.

The Castlegar Youth Discussion Group continued and the Doukhobor Cultural Association (DCA) was the result as the original youth matured. Those that were attracted to the DCA made up the fifteen (15) or so families and originated from:

• 1/3 USCC
• 1/3 Independents and
• 1/3 Freedomite

They learned to listen carefully to each other to understand what was being said. They also socially interacted and enjoyed the companionship. The desire to serve the public was a natural result as they became convinced that doing something for the public good is a much better tenet than ” all for me and less for them” philosophy.

Some of the achievements of the group can be modestly listed as:

1. Organizing Doukhobor Sports Day at Campbell Field in South Slocan, B.C., where all factions could bring families and experience family
2. Organize Psalm Seminars
3. Conduct a feasibility study to develop a community on USCC lands located at Campion Creek
4. Purchase a 204 and a separate 5 acre land parcels at Whatshan Lake near Edgewood, B.C.
   1. Develop buildings that consist of a 100 seat Assembly Building complete with kitchen
   2. Five cabins that can sleep eight (8) people in each
   3. Additional three (3) cabins equipped with kitchens
   4. Seventy-five (75) RV campsites with water and power
   5. An additional hundred (100) RV sites with water only
   6. A Washroom Rest Area for campers with showers, toilets, Kitchen and Patio
   7. A Baunya with Patio and associated recreational Park
   8. A kids Playground
   9. A Ropes Course
   10. No debt and donated all to a separate non-profit charitable society (DHRS #1999) with no debt
5. Continue directorship on Doukhobor Heritage Retreat Society #1999 (DHRS #1999)
6. Raise a $150,000 Fund that donated to various non-profit societies like hospitals, etc.
7. Sponsored and developed Freedom Quest, a Treatment center for Youth Drug and Alcohol with favourable use of the Whatshan property
8. Develop a 48 unit Seniors Home in Delta, B.C. (White Birch Manor) with Lower Mainland Doukhobor Benevolent Society (LMDBS) and maintain membership on the Board
9. Develop a 10 unit Seniors Home in Castlegar, B.C., (Rosewood Manor) and pass it over the BC Housing after operating it for 25 continuous years
10. Funded a feasibility study ($50,000) to develop a three part seniors facility under the Kootenay Columbia Seniors Housing Cooperative that developed 60 acres in Castlegar, B.C. Many of the DCA funded townhouses and still reside at Grandview Housing within the development. Individual housing sites for young families were used as a fund raiser.

The DCA has now disbanded after almost 50 years but the legacy still remains.

I wonder now how much the actions and blessings of Polly Chernoff and her associate in 1971 may have influenced the DCA success?

That answer is for Historians to research but I am pleased with the results.

Written by Elmer Verigin November 11, 2020

References:

1. Polly Chernoff letter dated November 06, 1971
2. Undated memo from Polly Chernoff
3. Advice taken from a friend