The paper focuses on the taxonomic description of the lower Carboniferous (uppermost Tournaisian to middle Viséan) solitary rugose corals from bedded limestone and shale units in the Flett Formation in the Jackfish Gap (eastern Liard Range), northwestern Canada. The corals described herein include 12 species representing the genera Ankhelasma Sando, 1961, Bradyphyllum Grabau, 1928, Caninophyllum Lewis, 1929, Cyathaxonia Michelin, 1847, Ekvasophyllum Parks, 1951, Enniskillenia Kabakovich in Soshkina et al., 1962, Vesiculophyllum Easton, 1944 and Zaphrentites Hudson, 1941. Two of these species are new (Ankhelasma canadense sp. nov. and Ekvasophyllum variabilis sp. nov.) and 6 taxa are described in open nomenclature. The distribution and relative abundance of solitary Rugosa in Europe and the Liard Basin confirm the geographical proximity of those areas and the open marine communication between them during the early Carboniferous. It therefore represents an important contribution to the determination of the time of isolation of the western Laurussia shelf fauna from that of southeastern Laurussia, as well as the time of the possible emergence of species from southeastern Laurussia into the western Laurussia seas. Of particular importance here are cosmopolitan taxa and the timing of their disappearance from the fossil record.

A longstanding folk tradition among rural Russian peasants, ulichnye familii (‘street surnames’) were used by Doukhobors colloquially ‘on the street’ of a village to distinguish among families sharing the same official surname. Similar to Quebecois dit names and Scottish sept names, ulichnye familii arose because of the low surname stock within Doukhobor society. Passed down to succeeding generations and transferred between settlements, these names became a recognized form of address among Doukhobors, helping structure kinship networks and organize social interactions among villagers. When a large contingent of Doukhobors emigrated from the Caucasus to the Canadian prairies in 1899, they continued this naming practice in their settlements well into the early 20th century. A ubiquitous part of their culture for generations, today ulichnye familii have all but disappeared among Doukhobors, as a result of their assimilation, dispersal and modernization. This article offers an analysis of the Doukhobor anthroponymic custom of ulichnye familii: the social factors leading to their adoption; the etymological processes through which these names were formed; the manner in which they were used and transmitted; and the elements contributing to their eventual decline and disuse. It also includes an inventory of extant ulichnye familii among the Doukhobors of the Caucasus and Canada, obtained through extensive fi eld interviews and archival research.

In reference to Anna Śliz’s book Wielokulturowość: stygmat współczesnego świata? Próba analizy socjologicznej [Multiculturalism: The Stigma of the Modern World? An Attempt at a Sociological Analysis], the subject of this article is multiculturalism as a phenomenon, a political project, and a real kind of existing society (multiculturalism is not the same as interculturalism or transculturalism). In the discourse on multiculturalism, many specific questions arise: the inevitability of the phenomenon and its genesis; the beginnings and bases of multiculturalism as a political project and its challenges; the reality of multicultural societies—from affirmation to contestation. Model discourse over multiculturalism is confronted with a range of remarks, commentaries, and questions about its fundamental significance, for example, about the potential for realizing the idea of multiculturalism in Europe, and whether Australia and Canada are now definitely multicultural societies.

There is a growing interest in new transportation routes that combine benefits of shorter distances, cost-effective transits and routes not troubled by maritime security concerns. The Northwest Passage offers a package of routes through the Canadian maritime zone; it is 9,000 km shorter than the Panama Canal route and 17,000 km shorter than the Cape Horn route. The Northern Sea Route shortens a Hamburg-Yokohama voyage by 4,800 miles, in comparison with the Suez Canal route. The transpolar route, if it materializes with an ice-free Central Arctic Ocean route, would shorten distances even further. Given the increase in regional and international navigation and shipping in the region, it is therefore not surprising that in recent years Arctic States and international bodies focused on the needs of enhanced safety and environmental standards for polar shipping. In addition to the dedicated domestic polar shipping regulation, primarily in Canada and the Russian Federation, the Arctic Council and International Maritime Organization (IMO) have launched important initiatives. The most important is establishing of international rules for ships operating in polar waters – The Polar Code.

This paper analyses diaspora advocacy on behalf of Ukraine as practiced by a particular diaspora group, Ukrainian Canadians, in a period of high volatility in Ukraine: from the EuroMaidan protests to the Russian invasion of Eastern Ukraine. This article seeks to add to the debate on how conflict in the homeland affects a diaspora’s mobilisation and advocacy patterns. I argue that the Maidan and the war played an important role not only in mobilising and uniting disparate diaspora communities in Canada but also in producing new advocacy strategies and increasing the diaspora’s political visibility. The paper begins by mapping out the diaspora players engaged in pro-Ukraine advocacy in Canada. It is followed by an analysis of the diaspora’s patterns of mobilisation and a discussion of actual advocacy outcomes. The second part of the paper inves-tigates successes in the diaspora’s post-Maidan communication strategies. Evidence indicates that the dias-pora’s advocacy from Canada not only brought much-needed assistance to Ukraine but also contributed to strengthening its own image as an influential player. Finally, the paper suggests that political events in the homeland can serve as a mobilising factor but produce effective advocacy only when a diaspora has already achieved a high level of organisational capacity and created well-established channels via which to lobby for homeland interests.

During the 1990s, Antonine Maillet signed several Shakespearean translations for the Théâtre du Rideau Vert in Montréal. Her work enters the theoretical debate on the glottopolitical role played by theatre within the framework of canon revision and reformulation in post-colonial contexts. The aim of this study is to provide an analysis of the peritexts of theatrical programmes, usually overlooked in translation criticism, which indeed contribute to renew the repertoire through the application of translation practices to the theatrical text.