The 2014/2015 revolution at the Kiev Maidan (and elsewhere in Ukraine) made a wide-ranging impact on the literature. In this paper I analyse diaries devoted to the events of the dignity revolution. I have selected three texts written in three different languages: “ Приватний щоденник ” by Marija Matios (in Ukrainian). “ Дневник Майдана ” by Adrjej Kurkov (in Russian) and “Ogień Majdanu. Dziennik rewolucji 22.11.2013– 22.02.2014” (in Polish). These texts are highly interesting mostly because they allow looking at the Maidan through the eyes of witnesses. Because of that we do not receive mere facts, but a testimony which tells us most about the people involved, represented by the specific author reporting their experiences, impressions, emotions, and thoughts. It is characteristic for the personal document literature that it is positioned somewhere between the events being described and the internal experiences, judgements and preferences of the author. It is shaped by their knowledge, experience, and moral code. These texts often con- centrate on the fates of specific individuals, their behaviours, the reasons and consequences thereof. They differ both in terms of the form and the motivations of the authors. They are all, however, rather unique, because they speak of the events of most recent history which so violently cut through the daily lives of Ukrainian citizens.

The article represents research into poetry written during the Revolution of Dignity (2014). Such artistic texts are analyzed as a kind of phenomenon of contemporary literature. These are the poems of famous authors or even amateurs, united by a common sacred code. They appeal to the patterns and archetypes of the collective consciousness of Ukrainians. In the poetry of Euromaidan the researcher underlines two types of sacralization, which can be conditionally called masculine and feminine (paternal and maternal). The masculine type of this process realizes a symbolic projection of the figure of Jesus Christ. This symbol emphasizes the determination of the act, active attitude, the idea of fighting for the truth, as well as the willingness to sacrifice their own lives for the common good. The feminine version of the proces of sacralization is the Virgin Mary. This image appeals not to the heroic act, but to its emotional reflection, more specifically – the suffering, pain, traumatic experience of the victim. It corresponds to the archetypal image of the Mother of God, the Suffering Mother, who sacrifices her own son to death and cries for him later. The embodiment of the Christian sacrum in the poetry of the Maidan testifies to the fidelity to both European and Ukrainian traditions.

Numerous Russian media professionals have moved to Ukraine in the last decade. These migrants can be seen as contemporary mobile, highly skilled, transnationally connected professionals who made a lifestyle choice by relocating to Ukraine. However, after the EuroMaidan, their move has also become increasingly political. Drawing upon a series of interviews with Russian media professionals living and working in Ukraine – and addressing their social relationships, professional practices and thoughts on return migration – I analyse the ways in which the lifestyles of these ‘middling transnationals’ can be affected by the political tensions between host and home countries. This paper draws upon the idea of transnational ties being not necessarily durable and supportive but, rather, flexible and multi-direc-tional. I argue that the annexation of Crimea and the armed conflict in Donbas have altered migrants’ cross-border connections with Russia; however, instead of tying them to a place and excluding them from global networks, it might also push them towards inhabiting multiple transnational spaces. These observations highlight the political dimension of ‘middling transnationalism’ which is usually not con-sidered in migration scholarship.

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.