The Doukhobor Trading Store in Blairmore, Alberta

By Jonathan J. Kalmakoff

Although the historical Doukhobor connection to Cowley and Lundbreck, Alberta is well known, few would associate them with the Crowsnest Pass.  Yet for decades in the Teens, Twenties and Thirties, the Pass was an important market for Doukhobor communally-grown field and garden products. And for a brief time, they even established a commercial retail outlet there. This article traces the forgotten history of the Doukhobor trading store in Blairmore.

Background

Beginning in 1915, the Doukhobor enterprise known as the Christian Community of Universal Brotherhood (‘CCUB’) purchased land near Cowley and Lundbreck for a new agricultural colony.[1] Within several years, it acquired over 14,000 acres of some of the best grain-growing and grazing land in the foothills, on which over 250 Doukhobors established a dozen settlements.

The Russian-speaking settlers lived communally. All goods, livestock and land were held in common, all fieldwork and animal husbandry was done jointly and all income was deposited in a central treasury. They did not receive wages for their labour, but were provided with all basic necessities by the organization. Sober-minded, industrious and simple-living, they embodied their motto of ‘Toil and Peaceful Life.’

A Doukhobor communal home north of Lundbreck, AB, c. 1920. Courtesy Koozma J. Tarasoff.

To bring their land to peak production, the Doukhobors practiced irrigation and worked it with heavy machinery, running six steam engines. To store their grain, they built a 35,000-bushel grain elevator at Lundbreck in 1915[2] and a 70,000-bushel elevator at Cowley in 1916,[3] along with large warehouses at each point to store and distribute their purchased supplies. And in 1922, they moved the Pincher Creek flour mill to Lundbreck to commercially mill the wheat they grew and that of their neighbors.[4] 

In addition to grain-growing, the CCUB members raised several hundred head each of horses, shorthorn cattle and sheep.[5] Being strict vegetarians, they did not raise the animals for meat; rather the horses were used for draft labour, the cattle to produce hundreds of pounds of milk, cheese and other dairy products, and the sheep for their wool. For livestock feed, they produced enormous quantities of hay, alfalfa, clover, timothy and other forage.

The Doukhobors also grew huge truck gardens of assorted vegetables, including potatoes, cabbage, tomatoes, onions, carrots, cucumbers and more.  

The colonists were largely self-sufficient, consuming what they produced. They also produced a large surplus of farm products, much of which was shipped by railcar load to CCUB settlements in B.C. in exchange for fresh fruit, jams and other goods communally produced there. Excess grain was marketed by rail. Excess feed, flour and vegetables were sold locally or else conveyed by wagon-load up the Crowsnest Pass.[6]

Trading at towns along the Pass, the Doukhobors found a ready market among the ranchers and miners living there, who paid a premium for their fresh farm products. Indeed, this trade proved lucrative enough that in 1924, the Doukhobors decided to establish a permanent commercial presence in the Crowsnest.    

From at least 1917 to 1937, the Doukhobors marketed their farm and field products along the 25-mile route between Cowley and Sentinel, AB. Mundy’s Map of the Province of Alberta, 1912.

Store Purchase

In February 1924, the CCUB purchased the former Poggiali store premises in the village of Blairmore from local realtor and insurance agent Chrystom J. Tompkins and CPR agent James J. Murray of Frank.[7] The $4,000.00 purchase was made under an agreement for sale whereby payment was made in three yearly installments, with title transferring to the purchasers upon payment in full.[8]

Notice of Blairmore store acquisition by the Christian Community of Universal Brotherhood, Blairmore Enterprise, February 7, 1924.

The 25,000-square foot pie-shaped lot (Lots 10, 11 and Pt A of Block 2) was located at the east end of Blairmore on Victoria Street (now 20th Avenue), the town’s main thoroughfare, near the corner of 13th Avenue (now 135th Street) at the present site of 13601 and 13609 20th Avenue.

The store (on Lot 10) was of a typical boomtown design – a two-story, rectangular 35 x 45 foot wood-frame structure with whitewashed clapboard exterior and a rectilinear false façade attached to a gable roof to given an impression of a larger size from the street.[9] The façade had large display windows and a bracketed cornice. The main floor housed the store and upper floor contained office/living quarters.  

It was built in 1910 or early 1911 by Italian immigrants Antonio and Angelina Poggiali who ran a grocery and dry goods store there (as part of a chain of three stores in Blairmore, Bellevue and Frank) in conjunction with their next door residence/rooming house until May 1922, when they sold out to Tompkins and Murray and moved to the Bronx, New York.[10]

Fire insurance map of the Doukhobor store property (marked in red) at Blairmore, AB. This September 1931 patch covers the original October 1925 map, which had the words ‘Flour and Feed’ superimposed over the buildings. Western Canada Fire Underwriters Association.

A 20 x 20 foot post-frame barn with hip roof (Lot 11) and a 20 x 25 foot log stable with hip roof (Lot A) at the rear of the property housed up to four horses used to pull the store drays (low, flat delivery wagons without sides used to haul freight).[11]

Retail Operations

The CCUB assigned Nicholas J. Verigin (1866-1950) to manage the new store, assisted by his son-in-law Alex M. Salekin (1885-1957). A nephew of Doukhobor leader Peter V. Verigin, Nicholas was regarded for his integrity and knowledge of basic business principles. Alex, a kucher (‘coachman’) for the Doukhobor leader when he visited the locality,[12] shared these qualities and also possessed basic fluency in English. Relocating from Lundbreck, they took up residence above the store with their combined family of eight.

Reporting to the Christian Community of Universal Brotherhood of Alberta (the CCUB’s Alberta subsidiary) branch office in Cowley, the men were responsible for all aspects of store inventory management and sales.  

When a freight load of Doukhobor farm products arrived at the Canadian Pacific Railway station in Blairmore, the men drove the store drays and teams down Victoria Street to the depot, where they transferred sacks, boxes, bales and pallets from the standing railcar to the station platform, and from the platform to the dray. It sometimes took several wagon-loads to haul away the entire shipment.

Blairmore, east main street, about 1925. Doukhobor store marked in red. Crowsnest And Its People.

The stock was then hauled back to the store, unloaded, sorted and stored until it was needed. To accommodate greater storage, Verigin and Salekin erected a one-story 52 x 45 foot wood-frame warehouse on a concrete slab foundation with flat slanted roof (Lot 11) adjoining the east side of the store in mid-1924[13] using lumber shipped from the CCUB’s Kootenay sawmills. Samples of merchandise were prominently displayed in the store windows.

The store primarily sold local communally-produced flour (100 lb sacks), livestock feed (baled forage and 100 lb sacks of oats) and chicken feed (100 lb sacks of cracked/broken grains, bran and other mill screenings). It also offered bagged wool as well as fresh eggs, butter, cheese and cream by the pound, and a wide array of seasonal fresh vegetables.

In addition to field and garden products produced by the CCUB at Cowley and Lundbreck, the store brought in seasonal fresh fruit (apples, pears, plums, peaches and cherries) grown in the CCUB orchards in the Kootenays along with the famous ‘K.C. Brand’ jams produced at the CCUB jam factory in Brilliant. Communally-milled lumber, poles, shingles and fence posts from the Kootenays were likely sold on order.

The Doukhobors sold goods at prevailing local prices.[14] However, its costs were markedly lower than other retailers since the CCUB produced all its own goods and used unpaid communal labour at all stages of the supply chain without the intervention of middlemen or commission agents. Its only external cost was for rail freight, which all local merchants bore. The store thus earned a higher profit margin than its local competitors.  

Doukhobor market produce was immensely popular in the Pass. Blairmore Enterprise, May 5, 1927.

The Doukhobors did not advertise in the local Blairmore Enterprise newspaper, relying instead on established word of mouth, particularly among Ukrainian, Polish, Czech and other immigrant coal miners and laborers. Based out of the store, Verigin and Salekin sold and delivered dray loads of goods throughout Blairmore and surrounding towns within a 3-5 mile radius, such as Sentinel, Coleman, Lille, Hillcrest, Frank, Bellevue and Maple Leaf.

In addition to selling farm products, the Doukhobors offered cartage services, hauling freight by wagon for hire. For instance, Veregin and Salekin were engaged to haul rock, cement and supplies by local Italian contractor H.J. Pozzi for the cribbing of Lyon (now Blairmore) Creek near 9th Avenue (now 131st Street) between March 1924 and February 1925, earning $450.00.[15]   

Paul N. Potapoff (1885-1958), branch manager of the Christian Community of Universal Brotherhood of Alberta in Cowley, made periodic visits to Blairmore to oversee and inspect the store operation, examine the ledger and account books and collect the cash revenue held in the office strong box.[16]

Letterhead of the Christian Community of Universal Brotherhood of Alberta, Limited, the CCUB’s Alberta subsidiary. University of Alberta Archives.

Family Life

The Verigin and Salekin family lived much the same simple life as other members of the CCUB. They were issued clothes (shoes, boots, etc.), foodstuffs (flour, salt, grain etc.) and provisions in exchange for living and working at the store. Their days were spent in communal labour with few opportunities for leisure.

Nikolai’s wife Anastasia and their daughter, Alex’s wife Mary, performed all domestic tasks including cooking, baking, housecleaning, washing, sewing and mending clothes and child-rearing. They milked the milk cow allotted to the family and grew a vegetable garden behind the store for their own use.

Upon their arrival in town, the youngest Verigin child Anastasia attended the Blairmore Public School. The Salekin children followed upon reaching school age. On enrollment, the Doukhobor children spoke only Russian, but over the course of the year, readily acquired English and excelled at their studies.

Portrait of Alex M. Salekin, his wife Mary (nee Verigin) and sons Peter (left) and Wasyl (right) taken at the Gushul Studio, Blairmore, AB, 1924. Courtesy Margaret Salekin.

In terms of spiritual life, the family held prayer meetings (moleniye) on Sunday mornings in their living quarters, conducted in the Russian language. The afternoon was spent in group singing of hymns and folk songs or visiting Doukhobor friends and family in from Cowley and Lundbreck, followed by Sunday dinner.

Community Upheaval

After a successful first year, the Doukhobor store in Blairmore seemed poised to continue business operations into the foreseeable future, had it not been for a series of events that left the Christian Community of Universal Brotherhood devastated and divided.

Following the death of Peter V. Verigin in a mysterious train explosion at Farron, B.C. in October 1924, the CCUB was plunged into grief over the loss of their leader. Members withdrew children from public schools for a four-month period of mourning.[17] By December, a split arose over leadership succession. The minority ‘Leaders’ group comprised of CCUB officials and Veregin’s family members backed his niece Anastasia Holuboff and the status quo; while the majority rank and file ‘Working Brothers’ chose his son Peter in Russia and called to replace the managerial elite with their own candidates, or at least someone different from those in charge.[18]

In the upheaval following Peter V. Verigin’s death, Doukhobor ‘Workers’ organized to gain a greater voice in the affairs of the CCUB and to oust the existing managerial elite. Lethbridge Herald, January 8, 1925.

Amidst this upheaval, Nicholas J. Verigin found himself at odds with the CCUB majority on several fronts. First, he had continued to let his children attend public school in Blairmore following his uncle’s death. Second, as a Verigin family member, he was presumed by default to support Holuboff as successor. Finally, as a member of the ‘Leaders’ group who held an office job in the CCUB, he was now viewed as a privileged apparatchik (‘functionary’) and nepotee living on the shoulders of the working Doukhobors.   

Eviction from Community

Consequently, within weeks of the election of a ‘Working Brother’ to the Cowley branch directors in January 1925,[19] the Verigin and Salekin family in Blairmore ceased receiving supplies and rations from the CCUB branch office, their milking cow sent to winter in Cowley was not returned to them, they were relieved of their posts at the store, and were allegedly advised they were no longer members of the Christian Community of Universal Brotherhood.[20] 

Notice of disavowal of debts of Nicholas J. Verigin and Alex M. Salekin by the Christian Community of Universal Brotherhood of Alberta, Blairmore Enterprise, February 19, 1925.

To this end, in February 1925, Community officials printed a public notice of disavowal of debt in the Blairmore Enterprise and Lethbridge Herald: “The Christian Community of Universal Brotherhood of Alberta, Limited, wish to state that they will not be responsible for any debts incurred by Aleck Seliken and Nick Veregin, who were running our store in Blairmore.  All business may be transacted care of head office, Cowley. Dated at Cowley, Alberta, this 16th day of February, 1925.”[21]

What was expected to happen next was that the Verigin and Salekin family would vacate the store to be replaced by another Doukhobor family who would carry on the business on behalf of the CCUB. However, Nicholas stood his ground and refused to leave, claiming he was entitled to the property as his share of the communal organization.[22] A stalemate ensued for the remainder of 1925.  

In the interim, the CCUB at Cowley and Lundbreck continued to sell field and garden products throughout the Pass by the wagonload.[23] At the same time, the CCUB Grand Forks branch opened a Doukhobor fruit store in Cranbook on the other side of the Pass in 1925-1926.

By 1926, local CCUB officials decided on a new tack. Upon obtaining legal title to the store property in February,[24] they purported to sell it to land surveyor John D. Anderson of Trail, B.C. by agreement for sale in April.[25] Anderson subsequently initiated eviction proceedings against the Doukhobor ‘squatters’ living there.

The Verigin-Salekin-Glookoff household residing in the CCUB store property at Blairmore, Alberta, 1926 Census of Prairie Provinces.

By then, Nicholas had more family living on the property. At the taking of the Census of Prairie Provinces in June 1926, the occupants were: Nicholas, 60, wife Mabel (Anastasia), 52, and daughter Mabel (Anastasia), 15; their daughter Mary, 25, husband Alex Salekin, 26, and sons Pete, 5, Wasyl, 4, and Alexander, 5 months; and their other daughter Helen (Hanya), 35, husband Kuzma W. Glookoff, 36, and daughter Mabel (Anastasia), 16. Listed on the same lot in a different building was their niece Vera, husband Jack J. Smoroden, both 34, and children John, 15, Jack, 6, and Vera, 4.[26] 

Faced with eviction, Nicholas doubled down on his ownership claim, producing a 1924 letter from his uncle, the late Peter V. Verigin, purportedly deeding him the premises.[27] This unexpected move frustrated not only the eviction action but Anderson’s purchase, with title reverting back to the CCUB in October 1926.[28]        

Nicholas Verigin then went on the offensive.

Lawsuit

In January 1927, Nicholas launched a suit in the Supreme Court of Alberta against the Christian Community of Universal Brotherhood alleging that he was unlawfully expelled from it because he educated his children according to the laws of Canada and claiming $21,466.00 as recompense for 26 years of labour performed for the organization, $5,000.00 damages and an order establishing his right to the Blairmore property.[29]

Nicholas J. Verigin’s lawsuit against the Christian Community of Universal Brotherhood for recompense of communal labour and his share of communal assets made national headlines. Calgary Herald, January 25, 1927.

The suit was an important test case that captured the attention of the Canadian public and Doukhobors alike. If successful, it would set a major precedent entitling other members to secede from the CCUB with financial compensation claims against it, which might very well bankrupt the organization.

Upon cross-examination at trial, however, CCUB officials rebutted the claims by contending they had always counseled that the children be sent to public schools when possible; that Verigin was mistaken in his belief that he was expelled; that he was still a member with full rights; and that he would be given a comfortable living for the rest of his life.[30] After a 3-day trial in June 1927, the case was dismissed on the basis that Verigin failed to prove he was in fact expelled.

Nicholas remained undeterred. In mid-September 1927, he filed a formal appeal to the Alberta Court of Appeal alleging that, irrespective of whether he was evicted, the CCUB, by organizing itself in such a way that individual member shareholders were debarred from obtaining their share of the organization’s assets, and by removing its children from public education, was contrary to public policy.[31]

If Verigin’s initial lawsuit threatened to pave the way for financial claims against the CCUB, his appeal challenged the legitimacy of the organization’s very corporate existence, since for the first time in the history of Canadian courts, it was alleged that the formation of community along the lines of the Doukhobors’ was illegal.

Settlement & Transfer to Nicholas Verigin

Only days before the appeal was to be heard, Nicholas’ first cousin, Peter P. ‘Chistyakov’ Verigin, arrived in Calgary, Alberta from Russia to assume leadership of the Christian Community of Universal Brotherhood in Canada.[32] Recognizing the tremendous risk to the organization posed by the appeal, the new leader promptly and quietly settled the matter out of court in October 1927. The full details of the settlement are unknown; however, it included the transfer the Blairmore property to Nicholas in exchange for his withdrawal of the appeal.[33]

Transfer of the Blairmore store property from the Christian Community of Universal Brotherhood of Alberta Ltd. to Nicholas J. Verigin for $1.00, January 9, 1930. Alberta Land Titles South.

Following these somewhat dramatic events, Nicholas J. Verigin quietly lived at the property with his family for another 3 years. In October 30, 1930, his wife Anastasia died, whereafter he sold the property and moved with his son-in-law Alex M. Salekin and family to Lundbreck where they rejoined the CCUB; this detente proved fleeting, however, and by November 1932, Nicholas and the Salikins were living in Pincher Creek as Independent Doukhobors.[34]

Thus ended the brief but unique and eventful Doukhobor communal tenure in Blairmore.

Epilogue: Subsequent Owners

Between September 1931 and March 1936, the premises was an auto-wrecking business owned by Silva Sicotte.[35] From December 1937 to August 1953, it operated as ‘East End Service Garage’ run by J.L. ‘Pat’ McLeod.[36] On or around August 1953, the buildings, now in rough condition, were demolished, leaving only the warehouse concrete foundation remaining until at least 1973.[37]  

From 1937 to 1953, the former Doukhobor store at Blairmore was operated as the ‘East End Service Garage’. Crowsnest Museum and Archives, CM-BL-06-54.

After Word

Special thanks to Ian McKenzie, Crowsnest Heritage Initiative, for his kind support and assistance throughout the development of this article.

An abridged version of this article was originally published in:

Today, the site of the Doukhobor store is occupied by the residence at 13601 20th Ave and Soo Blairmore (formerly Royal Canadian Legion) at 13609 20th Ave in Blairmore, AB.

End Notes

[1] For general information about Doukhobor settlement in Alberta, see: John W. Friesen and Michael M. Verigin, The Community Doukhobors: A People in Transition (Ottawa: Borealis Press, 1996) at 47-48, 106-109; Barry Potyondi, Where the Rivers Meet, A History of the Upper Oldman River Basin to 1939 (Lethbridge: Robins Southern Printing, 1990) at 163-166, 208-209; Margaret Salekin, “Doukhobor History of the Lundbreck-Cowley Area of Alberta” in ISKRA Nos. 2034-2036 (2010) and Doukhobor Heritage: https://tinyurl.com/yc6226an; Koozma J. Tarasoff, Plakun Trava: The Doukhobors (Mir Publication Society, 1982) at 113.

[2] List of licensed elevators and warehouses in the Western Grain Inspection Division (Ottawa: Dept. of Trade and Commerce, 1915/1916); F.W. Godsal, ‘The Mail Bag’, The Grain Growers’ Guide, May 17, 1916.

[3] List of licensed elevators and warehouses in the Western Grain Inspection Division (Ottawa: Dept. of Trade and Commerce, 1916/1917); Grain and Farm Service Centers. c. 1, v. 37, Jul-Dec 1916; Blairmore Enterprise, September 29, 1916; Bellevue Times, September 29, 1916; Calgary Herald, October 2, 1916.

[4] Lethbridge Herald, April 22, 1922 and May 11, 1922; Blairmore Enterprise, September 13, 1923, October 25, 1923 and May 22, 1924; Irma Times, May 4, 1923; Redcliff Review, May 10, 1923; American Miller and Processor, Volume 28, 1923.

[5] For CCUB Alberta livestock statistics, see: Blairmore Enterprise, April 28, 1921; Lethbridge Herald, March 23 and 27, 1922, November 5, 1926 and September 4, 1928; Snesarev, V.N., The Doukhobors in British Columbia (University of British Columbia, Department of Agriculture, 1931), Appendix 1; Liuba Verigin, “The Alberta Doukhobors”, an unpublished paper prepared for the Institute of Doukhobor Studies, Castlegar, B.C., April 21, 1976.

[6] Lethbridge Telegram, March 1, 1917; Calgary Herald, February 10, 1920; Lethbridge Herald, November 5, 1926 and May 12, 1932; Blairmore Enterprise, May 5, 1927; Potyondi, supra, note 1 at 165.

[7] Blairmore Enterprise, February 7, 1924; Transfer of Title dated February 3, 1926 from Chrystostom J. Tompkins and James Johnston Murray to the Christian Community of Universal Brotherhood of Alberta Limited re: Lots 10 and 11 in Block 2 and the most southerly 62 feet of Lot A in Block 2, Plan 2897R Blairmore, and registered as No. 4860 DI on February 13, 1926, with new Certificate of Title No. 34E dated February 13, 1926 issued in the name of the latter party. 

[8] Ibid. According to the newspaper account, the Community leased the property from Tomkins and Murray in February 1924. However, the transfer documents show that when the Community obtained title in February 1926, it paid $1,500.00 against the property, then valued at $4,000.00. This indicates an ‘agreement for sale’ arrangement, whereby the purchaser takes immediate possession of a property, which is paid for by installments, while the seller retains title as security until payment in full is received. Agreements for sale were a very common means of purchasing property in Western Canada in the Teens and Twenties.

[9] Blairmore, Alberta Fire Insurance Map (Winnipeg: Western Canadian Fire Underwriter’s Association; October 1925, Revised September 1931). Note the 1931 version of the map has a patch glued over Lots 10-11 of Block 2; however, an analysis of the map sheet under light confirmed that all buildings shown on the 1931 patch appeared in the original 1925 sheet; the only difference being that the words “Auto Wrecking” superimposed on the buildings in 1931 originally read “Flour and Feed” in 1925: Peter Peller, Spatial and Numeric Data Services, University of Calgary Archives, correspondence with the writer, October 27, 2020. 

[10] In 1906, Italian immigrants Antonio and Angelina Poggiali and family resettled from New York City to Blairmore, Alberta. In September 1909, they purchased Lots 8-11 of Block 2 at the east end of town: C. of T. No. KM-218, September 7, 1909. By mid-1911, they built two near-identical rectangular two-storey wood-frame structures: the family residence (main floor) and 9-room rooming house (upper floor) on Lot 8; and a grocery store (main floor) with residential space (upper floor) on Lot 10: 1911 Canada Census, District 3, Dub-District 5, p. 32; Henderson’s Alberta Gazetteer and Directory for 1911, p. 89. In October 1913, Antonio expanded the A. Poggiali & Co. retail grocery business, hiring contractor H.J. Pozzi to build 2 new brick stores at Bellevue and Coleman: Blairmore Enterprise, October 17, 1913. However, the expansion soon led to financial difficulty. By April 1914, he held a big cash sale at all three stores, evidently to pay off creditors: Bellevue Times, April 17, 1914. In May 1914, the Canadian Credit Men’s Trust Association seized $6,700 of stock at the 3 stores and sold it by tender: Bellevue Times, May 1, 8, 15, 1914. The same month, Antonio made an assignment of the rest of his estate to creditors: Bellevue Times, May 15 and October 16, 1914. Evidently, Antonio lost the Coleman and Bellevue stores; however, the store in Blairmore (in Angelina’s name) continued to operate: Henderson’s Alberta Gazetteer and Directory for 1914, p. 197: 1916 Census of Prairie Provinces, District 39, Sub-District 10, p. 8. In fall 1915, the Lot 8 residence was stripped and remodeled, removing the rooming quarters and façade: Blairmore Enterprise, July 2, October 1, November 5, 1915. Antonio was operating the Lot 10 store and living at the Lot 8 residence in June 1921: 1921 Canada Census, District 8, Sub-District 28, p. 15. In May 1922, the Poggialis sold the property to Tompkins and Murray and moved to New York: C. of T. No. 27-O-157, May 4, 1922.

[11] Blairmore, Alberta Fire insurance Map, supra, note 9.

[12] Margaret Salekin, correspondence with the writer, May 16, 2022.

[13] In Transfer of Title dated January 9, 1930 from the Christian Community of Universal Brotherhood of Alberta Ltd to Nicholas J. Verigin re: Lots 10 and 11 in Block 2 and the most southerly 62 feet of Lot A in Block 2, Plan 2897R Blairmore, and registered as No. 3097EE on January 15, 1920, February 13, 1926, Veregin attested to building the warehouse. As the warehouse appears in the October 1925 version of the Blairmore, Alberta Fire insurance Map, supra, note 9 superimposed with the words “Flour and Feed” over it, it was most likely constructed in 1924 during the operation of the trading store.

[14] A common complaint by English Canadian merchants in Western Canadian towns were Doukhobors sold retail goods was that the Doukhobors’ large pool of unpaid labour enabled them to undercut the local market by selling goods for less than local merchants could afford to; however, research by the writer indicates that the Doukhobors routinely sold goods at prevailing rates, relying instead upon their greater profit margins for the same prices.

[15] Blairmore Enterprise, May 27, 1926; see also the March 6, 13 and 20, April 17, June 26, July 10, December 4, 1924 and January 1, February 19, 1925 editions.

[16] See for example Blairmore Enterprise, January 1, 1925.

[17] Doukhobors belonging to the Community had long been hesitant of public education, fearing it would lead their children away from communal life and their pacifist religious ideals. In the two years prior to Peter V. Verigin’s death, fanatics within the Community burned 8 schools to the ground in British Columbia: The Province, June 1 and 4, 1923; Vancouver Sun, August 12, 1923, April 1, 1924; Vancouver Daily World, June 30, 1923; Grand Forks Gazette, November 23, 1923. Upon his death, Community members withdrew their children from public schools altogether, ostensibly for a period of mourning, until May 1925: Grand Forks Gazette, March 6, 1925; The Province, April 8, 1925; Regina Leader-Post, June 23, 1927. For a comprehensive treatment of Doukhobor schooling see: William Janzen, Limits on Liberty, The Experience of Mennonite, Hutterite and Doukhobor Communities in Canada (Toronto: University of Toronto Press, 1990).

[18] Winnipeg Tribune, December 4, 1924; Nelson Daily News, December 8, 1924, March 4, 14 and 19, 1925; Winnipeg Free Press, December 11, 1924; Victoria Daily Times, December 17, 1924; Lethbridge Herald, January 8, 1925; The Province, March 18, 1925; Blairmore Enterprise, April 2, 1925; Times Colonist, March 28, 1925.

[19] On January 3, 1925, the appeal of the Doukhobor workers of the Cowley branch of the Community was met by the placing of one of their members, John P. Bojey, on the board of directors: Lethbridge Herald, January 8, 1925.

[20] Lethbridge Herald, February 18, 1927. Nicholas J. Verigin’s sacking from the Community was by no means an isolated case. In the same period, other Community managers belonging to the ‘Leader’ group were relieved of their positions, including Nicholas’s brother Peter J. Verigin in Veregin, Saskatchewan, his cousin Larion W. Verigin (another nephew of the late leader) in Brilliant, and Wasyl W. Lazareff in Trail, British Columbia: The Province, March 14, 1925; The Leader-Post, June 23, 1927.   

[21] Blairmore Enterprise, February 19, 1925; Lethbridge Herald, February 14, 1925.

[22] Lethbridge Herald, January 25, 1927; Blairmore Enterprise, January 27, 1927.

[23] Supra, note 6. There is no evidence that the Blairmore store continued to sell CCUB products after February 1925.

[24] Supra, note 7.

[25] John Drummond Anderson was no stranger to the Doukhobor Community. In 1909, he was hired by the government to survey the road built by the Doukhobors connecting Pass Creek to Brilliant; between 1909-1911, he hired several community members to clear land on his ranch, 7 miles north of Trail on the Columbia River at Sullivan and Murphy Creek; and during the same period he sold the Doukhobor Community fruit from his orchard ranch for their jam factory; he also testified favorably on their behalf at the Doukhobor Royal Commission hearings in Trail in September 1912: Royal Commission Into All Matters Pertaining to the Doukhobor Sect in British Columbia, Transcription of Proceedings, Trail, B.C. Sept 3, 1912 at 148-150; BC Archives GR-0793. In 1915, Anderson sold the Doukhobor Society 525 acres of land south of Castlegar: Nelson Daily News, 1915.02.15. And in 1925, he surveyed the Veregin Subdivision in West Trail for the Christian Community of Universal Brotherhood: ‘Plan of Subdivision of Part of Sawmill Block, Reserve, Part of Block 16, Map 465 & Map 465A. With respect to the Blairmore property, it was transferred to Anderson by Transfer of Title dated March 31, 1926 from the Christian Community of Universal Brotherhood of Alberta, Limited to John Drummond Anderson re: Lots 10 and 11 in Block 2 and the most southerly 62 feet of Lot A in Block 2, Plan 2897R Blairmore, and registered as No. 4781 on April 13, 1926, with new Certificate of Title No. 34D dated April 13, 1926 issued in the name of the latter party.

[26] 1926 Census of Prairie Provinces, Alberta, Division 49, Sub-Division 11, p. 17.

[27] Lethbridge Herald, January 25 and April 19, 1927; Blairmore Enterprise, January 27, 1927.

[28] Transfer of Title dated October 1, 1926 from John Drummond Anderson to the Christian Community of Universal Brotherhood of Alberta, Limited re: Lots 10 and 11 in Block 2 and the most southerly 62 feet of Lot A in Block 2, Plan 2897R Blairmore, and registered as No. 6757 on December 27, 1926, with new Certificate of Title No. 35F dated December 27, 1926 issued in the name of the latter party.

[29] Calgary Herald, January 25, 1927; Calgary Albertan, January 25, 1927; Winnipeg Tribune, January 26, 1927; Lethbridge Herald, January 25 and 27, February 18 and April 19, 1927; Blairmore Enterprise, January 27, February 3 and 17 and April 21, 1927.

[30] The Province, June 22 and 23, 1927; Regina Leader-Post, June 22, 23 and 27, 1927; Montreal Gazette, June 22 and 23, 1927; Edmonton Journal, June 22, 23 and 24, 1927; The Montreal Daily Star, June 22, 1927; Calgary Albertan, June 23, 1927; Blairmore Enterprise, June 23, 1927.

[31] Edmonton Journal, September 14, 1927; Calgary Herald, September 14, 1927; Regina Leader-Post, September 14, 1927; Montreal Gazette, September 14, 1927; Grand Forks Gazette, September 14, 1927.

[32] Upon arriving in Calgary from Moscow, Peter P. Verigin met with a number of Doukhobor delegates from the Community as well as ex-community members, his first cousins Peter J. Verigin and Larion W. Verigin: Calgary Herald, October 6 and 12, 1927; Calgary Alberta, October 7, 1927; Edmonton Journal, October 7 and 10, 1927;

[33] Calgary Herald, October 13, 1927; Blairmore Enterprise, October 20, 1927. Although Nicholas J. Verigin’s appeal was settled in October 1927 and he continued to reside at the Blairmore store in the interim, it was two years before the property was legally transferred into his name:  Transfer of Title dated January 9, 1930 from the Christian Community of Universal Brotherhood of Alberta Limited to Nicholas J. Verigin re: Lots 10 and 11 in Block 2 and the most southerly 62 feet of Lot A in Block 2, Plan 2897R Blairmore, and registered as No. 3097 on January 15, 1930, with new Certificate of Title No. 42C dated January 15, 1930 issued in the name of the latter party.

[34] Nicholas J. Verigin’s wife Anastasia’s death was reported in the Blairmore in October 1930 after a short illness: Blairmore Enterprise, October 16, 1930. By the taking of the 1931 Canada Census, Nicholas along with son-in-law Alex M. Salekin and family were living with other CCUB families in the hamlet of Lundbreck: District 221, Sub-District 13, pages 2-3; however Nicholas’ 17-year old daughter Mabel (Anastasia) was boarding at the household of William B. Rhodes in Blairmore: District 221, Sub-District 13, page 3. According to the Blairmore property transfer documents, by November 1932, Verigin and Saliken were living in the town of Pincher Creek as Independents.

[35] Legal title to the property passed from Nicholas J. Verigin to Silva Sicotte by Transfer dated November 23, 1932 and registered as No. 2969 on November 29, 1932, with new Certificate of Title No. 47E dated November 29, 1932 issued to the latter. Evidently, the purchase was made under a prior agreement for sale as the words “Auto Wrecking” were already superimposed on the buildings in the September 1931 Blairmore, Alberta Fire insurance Map: supra, note 9. As only $1,000.00 of the property value of $3,300.00 was paid on transfer, the agreement for sale presumably commenced around September 1931.

[36] From December 1937 to August 1953, the property was held by a succession of legal owners: Certificate of Title No. 52H dated December 13, 1937 issued to Charles Robert Luchia; Certificate of Title No. 61A dated April 2, 1943 issued to Arctic Oil Sales Limited; Certificate of Title No. 68H dated October 2, 1945 issued to Gas & Oil Products Limited; and Certificate of Title 94Z dated August 29, 1953 issued to Anglo American Exploration Ltd. However, the premises was continuously operated during this period as ‘East End Services’ by proprietor J.L. ‘Pat’ McLeod, presumably under lease: Blairmore Enterprise, December 19, 1941, December 18, 1942, June1 and 15, 1945; Lethbridge Herald, August 22, 1938, June 15, 1940, August 9, 1950 and February 22, 1952.

[37] According to Keith Sprlak, a lifetime resident of Blairmore who assumed ownership of the property in June 1973, there were no structures on the property (other than a concrete pad where the warehouse once stood) since the mid-1950s. Given that the last newspaper reference to East End Services dates to February 1952, it is reasonable to presume that the buildings were demolished either immediately prior or after the property changed hands in August 1953: Keith Sprlak, Blairmore, AB, interview with the writer, April 21, 2022.  

The Story of Safatova Gora

By Jonathan J. Kalmakoff

In the rugged remote foothills of the Rocky Mountains in southwestern Alberta stands a hill which, at first sight, might seem indistinguishable from any of the countless other hills and buttes that blanket the landscape. But for the Doukhobors who once called this area home, it was a place of unique natural beauty imbued with deep religious and cultural significance and was revered as a sacred site. For them, it had a special name – Safatova Gora – meaning ‘Jehoshaphat’s Hill’ in Russian. This article traces the history and folklore of the hill as told through the oral tradition of the Doukhobor people.   

Background

Beginning in 1915, the Doukhobor enterprise known as the Christian Community of Universal Brotherhood purchased land near Cowley and Lundbreck, Alberta on the southern line of the Canadian Pacific Railway for a new agricultural colony. Within two years, it acquired 14,400 acres formerly belonging to the Eddy ranch, Terrill place, Godsal ranch, Sedgewick place, Fir Grove ranch, Simister place, Irelade ranch, Riley place and Backus ranch, comprising some of the finest grazing and grain-growing lands in the foothills. 

Doukhobors communally harvesting north of Lundbreck, AB. Copyright John Kalmakov.

Over 300 Doukhobors from British Columbia settled in the new colony, where they established 13 compact farming villages. To bring the land to peak production, they practiced irrigation and worked it with heavy machinery, owning and operating six steam-powered traction engines. To store the grain they grew, they built a 35,000-bushel grain elevator at Lundbreck in 1915 and another at Cowley in 1916. In 1922, they purchased the Pincher Creek Mill and Elevator Company’s flour mill and moved it to Lundbreck to mill their wheat. They built large warehouses at both rail sidings for the storage and distribution of colony supplies. They also bought the A.H. Knight store in Cowley as a central office and hall.  

The Doukhobors maintained a communal way of life. All land, buildings, machinery, implements and livestock were jointly owned by the Community; all cultivating, sowing, harvesting, threshing, haying and animal husbandry was performed collectively by the colonists; and all income was deposited in a common central treasury.  Everything was shared. They did not receive wages for their labour, but were provided with food, clothing, lodging and basic necessities by the Community. Sober, industrious and hard-working, they embodied their motto, ‘Toil and Peaceful Life’.      

Letterhead of the Christian Community of Universal Brotherhood of Alberta, Limited, c. 1920. Courtesy University of Alberta Archives.

The Doukhobor colony quickly became one of the largest, most successful farming and ranching operations in the foothills. It was not only self-sufficient, but shipped substantial quantities of hay, grain, flour, draft working horses, milking cows, butter and wool by rail to the Community settlements in British Columbia. In return, they received railcars of lumber, fresh fruit and produce and the famous ‘K.C. Brand’ jam produced by the Community in British Columbia for their own use and for sale at the trading store they operated in Blairmore.

A Leader’s Visit

Not long after the Alberta colony was established, probably in 1915 or 1916,[i] Peter Vasil’evich Verigin, the spiritual leader of the Community, travelled there by rail from British Columbia to visit and inspect its progress. Such visits by Petushka, as he was affectionately known,[ii] were momentous occasions, accompanied by mass gatherings and meetings, worship services and special celebrations.

After disembarking from the train at the C.P.R. siding in Lundbreck, the charismatic Doukhobor leader rode by horse and buggy to the colony’s first and largest village, a picturesque settlement at the edge of the foothills along Cow Creek, eight miles to the north. Originally known as the Terrill Ranch, the Doukhobors renamed it Bogatyi Rodnik, meaning ‘Rich Spring’ in Russian because of its abundance of fresh, clear water from the myriad springs that fed into the creek. 

Doukhobors at Bogatyi Rodnik near Lundbreck AB, 1916. Courtesy Koozma J. Tarasoff.

Upon his arrival there, following the customary exchange of greetings, Petushka strolled through the settlement, accompanied by village elder Semyon I. Verigin, to survey the improvements made since its purchase. The original two-story, ornate yellow farmhouse, mail-ordered from the T. Eaton Co. Ltd. catalogue by the Terrills years earlier was now a multi-family communal dwelling for 35 villagers. A large sitting room and bedroom on the main floor was reserved as a gornitsa or ‘special quarters’ for the leader’s use when he visited. A number of new structures had also been built, including a large new, one-story blue dom (‘dwelling’) for another 15 villagers, a banya (‘steam bath house’), kuznitsa (‘blacksmith shop’), granary and a large red sarai (‘barn’) for the purebred Percheron draft horses they had begun breeding and raising under the Doukhobor ‘Д’ brand. As well, large gardens were planted to supply the villagers with vegetables, as they were strict vegetarians. The village was teeming with activity. Much pleased with their progress, Petushka commended the villagers on their accomplishments.  

Doukhobor-built barn at Bogatyi Rodnik village site north of Lundbreck AB, 2008. Copyright Jonathan J. Kalmakoff.

A View from a Hill

Beside the village to the north towered a large, steep, grassy hill – one of the most easterly outlying foothills overlooking the valley where the Doukhobors of Bogatyi Rodnik lived and farmed. Eager to view their land from its vantage point, Petushka beckoned his host familiarly, “Syoma, let us climb the hill, for surely it offers a sight to behold!”  The humble, good-natured elder obliged and the two men began their ascent.  After a brisk, twenty minute climb, led by the sure-footed and indefatigable leader, with Syoma, somewhat winded and labouring to keep up, they reached the summit.

Sure enough, the hilltop commanded an extraordinary panoramic view of the countryside for miles in every direction. To the west was the vast expanse of foothills running north to south across the horizon, and further west, the Livingstone Range of the Rockies with the Crowsnest Pass distinctly visible.  Immediately below, at the southeast foot of the hill, the village appeared tiny and distant as the creek wound past it and bent south. To the east, the wide, flat-bottomed valley spread out before them.  It was there, on six square miles of the valley floor, where the villagers grew oats for feed and wheat for milling, cut hay in the meadows for winter feed, and grazed cattle alongside sheep in their summer pastures. Further east, along the far edge of the valley, the narrow, rugged gorge of the Oldman River carved its way north to south. Further east still sprawled the Porcupine Hills, and to the southeast, the Cowley Ridge. To the far south, the Community elevators at Lundbreck and Cowley appeared as faint specks on the horizon.  

View of the valley from Safatova Gora facing southwest, with Bogatyi Rodnik village site in background, 2008. Copyright Jonathan J. Kalmakoff.

The two men reclined atop the hill under the sunny, blue sky amidst the grass, wildflowers and rocky outcroppings, a cool, steady breeze at their back, for what seemed like hours, admiring the view so reminiscent of their homeland in the Caucasus. It evoked a sense of tranquility and contentment within them, and indeed, inspired a communion with nature and the divine. They gazed upon the fields and flocks below, each lost in silent contemplation and deep reflection.  

So long were they caught up in their reverie that they did not notice the cairn at the far end of the summit until much later. Upon catching sight of it, the Doukhobors leapt up and strode closer to take a look. It was a large mound of rough stones piled one upon the other, some three feet high by six feet in diameter. Thick with heavy moss and lichen, it was old – very old – placed there by ancient hands to mark some forgotten past.[iii]     

“Who set these rocks here?” wondered Syoma aloud, “And for what purpose?” Petushka stared thoughtfully at the cairn for several moments before answering. Turning to his companion, he declared, “It is a grave”. A hushed silence fell over the elder as he pondered his leader’s words. “A saint was buried here long ago,” continued Petushka somberly, “a holy man like Iosafat (‘Jehoshaphat’) of old… if not Safat himself! The thought that they were standing on sacred ground, hallowed by the ancient patriarch who lay at rest here, impressed Syoma with the gravest solemnity. 

The cairn atop Safatova Gora, 2008. Copyright Jonathan J. Kalmakoff.

“Let us pray at his grave,” bade Petushka. The two Doukhobors stood over the mound, and with bowed heads, earnestly recited prayers and psalms and sang hymns in memory of the long-departed saint. Following the impromptu service, the men slowly descended the hill back to the village, deep in thought about all they had seen and experienced. 

The following day, the Doukhobor leader departed Bogatyi Rodnik to visit the other villages of the colony before continuing onward to the Community settlements in Saskatchewan.

A Sacred Place

News of the cairn on the hill quickly spread throughout the village and the rest of the colony. That it was the grave of a holy man, as Petushka proclaimed, the Doukhobor colonists accepted without question, for they believed his word to be divinely inspired. 

Many sought meaning in its seeming association with Iosafat of the Bible. “Was it not written that Safat abolished idolatry and followed God’s commands and God thus looked favorably upon him?” some reflected, “So too, we Doukhobors reject icons and follow God’s Law to remain righteous in His eyes!”  “And did Safat not lead his people to vanquish their oppressors, not with swords, but with songs and prayers?” pondered others, “So also, our Doukhobors lay down our arms and refuse to kill!” In the figure of Iosofat, the Doukhobors saw a kindred spirit, an ancient archetype of their own teachings and beliefs.[iv] 

View of the cairn atop Safatova Gora facing northwest, 2008. Copyright Jonathan J. Kalmakoff.

The Doukhobors of the colony came to view the hill as a sacred place, one they considered holy and worthy of reverence and awe because of its connection to the Biblical patriarch. To them, it was a liminal space between the natural and the spiritual, the human and the divine, the hallowed and the profane. A prominent landmark visible throughout much of the colony, it became part of their living landscape, interwoven between their spiritual lives and daily existence. They gave it a special name, Safatova Gora (‘Safat’s Hill’).  It was also known variously as Safatina Gora, Safatushkina Gora, Safatova or simply Safat. 

The hill became a place of sanctuary for Doukhobors seeking personal solitude, consolation and serenity away from the rest of the world. It was also a gathering place for religious worship, cultural celebration and social interaction. In summertime, Doukhobors throughout the colony gathered at the foot of the hill, removed their footwear, and climbed barefoot to the top. This custom arose out of their veneration for the hill. Once at the top, the Doukhobors held moleniye (‘prayer services’) while standing on their platochiki (‘handkerchiefs’) so as not to touch the sacred ground. When their prayers concluded, they spread about blankets on the hilltop and had picnics and social gatherings.   

Doukhobor workmen in front of Community flour mill, Lundbreck AB, 1922. Courtesy Koozma J. Tarasoff.

Some of the more zealously devout colonists even began to associate the valley below the hill with the Biblical ‘Valley of Iosofat’ and came to believe that it would be there, on their own land, where the events of Judgement Day would take place and God would judge the nations of the earth. Among them, they called the vale Safatova Dolina (‘Safat’s Valley’). 

Miracle of the Drought

In the late Teens and early Twenties, a severe and prolonged drought struck the Alberta foothills. Abnormally low rainfall combined with elevated temperatures and drying winds devastated the ranches and farms of the Cowley and Lundbreck district, resulting in crop failures, feed shortages, starving cattle and dust storms as topsoil was blown off cultivated fields. 

The hardships of dryland farming, combined with low post-war wheat and cattle prices and high feed prices, drove many settlers to abandon their farms and leave the district. Those who stayed purchased straw for their livestock from the Doukhobor colony, as there was no hay. The drought continued to worsen, and by 1920, the Doukhobors had to bring in 75 rail carloads of straw from the Community settlements in Saskatchewan to sustain their own herds. 

Doukhobors in front of Community dwelling and elevator, Lundbreck AB, c. 1922. Courtesy Royal Alberta Museum.

In these dire circumstances, the local Blackfoot Piikani Nation performed a rain dance ceremony, consisting of fasting, drumming, singing, dancing and feasting, to invoke the Creator to bless the Earth with much-needed rain. When their efforts led to no avail, the Piikani people approached their neighbours, the Doukhobors, whom they held in high regard, and implored them to pray to God for rain. 

Moved by their request, the Doukhobors convened a mass sobraniya (‘assembly’) at their Community central office in Cowley, attended by all the members of the colony. After some deliberation and discussion, they resolved to trek to Safatova Gora, where they would pray for relief from the widespread drought.          

Thus, several hundred Doukhobors set off on the 12-mile journey by foot from Cowley, through Lundbreck, to the sacred hill. At the outset, there was not a single cloud in the sky.  As they trekked, they prayed and recited psalms seeking God’s intercession.

The long procession made an indelible impression upon the English Canadian ranchers of the district as it passed by. One settler, John Ross, could still recall, many decades later, the Doukhobors, young and old, walking barefoot past his ranch 5 miles north of Lundbreck on their way to the hill to pray.    

After six long, arduous hours, when the trekkers reached Safatova, clouds began to appear on the western horizon. Heartened by this sign, they ascended the hill to the holy grave, where they prayed, earnestly and humbly, entreating God for rain. As they did so, clouds gathered and darkened, piling higher and higher above them. But after several hours of prayer and supplication, there was still no rain. Weary and dejected, the Doukhobors made ready to depart.  

Safatova Gora rising in the distance to the west from the Cowboy Trail (Highway 22) north of Lundbreck AB where it crosses Cow Creek, 2008. Copyright Jonathan J. Kalmakoff.

No sooner did they begin their descent, however, than the sky opened up, pelting them with thick, heavy rain drops. The rain quickly became a deluge as the Doukhobors, relieved and overjoyed, slipped and slid down the muddy hill. By the time they reached the bottom, it was raining so hard that the ground, saturated with water, became a thick, sticky gumbo, almost impossible to cross. Many had difficulty pulling their feet out of the mud and some became quite stuck.

“Heaviest Rainfall of the Year” headlines the front page of the Calgary Daily Herald, June 29, 1922. Other headlines include, “‘Crop Practically Assured’ Peter Veregin, Head of the Doukhobors in Canada, Writes the Herald from Cowley.”

It rained without stop for the next six to nine hours. Not since 1915 had there been a downpour so heavy and extending over so wide a stretch of territory as that day. Almost the whole province was covered, ending the drought, filling the rivers and reservoirs and reinvigorating the land with valuable moisture.  That day, Peter Vasil’evich Verigin wired the Calgary Herald from his office to advise that the heavy rain in the Cowley and Lundbreck district “practically assured the crops”. The date of this event was June 29, 1922.[v] Perhaps not coincidentally, it was also Petrov Den (‘Peter’s Day’), one of the most important Doukhobor religious holidays. 

Many called it a miracle – others called it an answer to their prayers – and it seemed that it was both. For the Doukhobors, something spectacular happened up on the hill; something so extraordinary that it hardly seemed true. After years of drought, God heard their prayers from the hilltop and sent the rain! 

Later Years

For twenty-two years, the Doukhobor colony at Cowley and Lundbreck operated as a successful and profitable farming enterprise, adding substantial value and revenue to the Christian Community of Universal Brotherhood and serving as an important supply source of agricultural products for the Community settlements in British Columbia. 

Doukhobor steam traction engines, Cowley AB c. 1920. Glenbow Archives.

Yet despite the success of the colony, by 1936, the Community was bankrupt due to crippling debt and interest coupled with declining revenue during the Great Depression. Although the Alberta lands were paid in full, they were pledged as collateral to secure the debts of the Community accrued elsewhere. Consequently, they were foreclosed upon by the National Trust Company in 1937.

Following the liquidation of colony assets, a third of the Doukhobors moved to British Columbia to be a part of the larger group living there, while another third left the area seeking employment elsewhere in the province. Those who remained took possession of the former colony lands they were already residing on and bought them back on a crop share basis as individual farmers. Thus, in 1938, brothers-in-law Peter M. Salekin and Anton W. Mushta purchased the land comprising Bogatyi Rodnik and Safatova Gora.  

Aerial photograph of the Bogatyi Rodnik farm site north of Lundbreck AB, 1960. Courtesy Larry and Margaret Salekin.

Over the following decades, the Salekins, Mushtas and other Doukhobors in the Cowley and Lundbreck area continued to uphold their faith and culture, forming the United Doukhobors of Alberta and building a prayer home in Lundbreck. They still gathered at Safatova for worship, although less frequently than in years past. One of the main events held there was Petrov Den, which they commemorated each year with prayer services and picnics. In 1954, the Union of Doukhobors of Canada, comprising Doukhobors from across the country, met on the hill for a meeting and picnic.[vi] And on particularly dry years, some older Doukhobor farmers still climbed the hill to pray for rain.

By the Seventies, however, most of the older Doukhobors in the district had retired, while many younger Doukhobors moved to larger urban centres to pursue higher education and professional careers. In 1971, the farm where Bogatyi Rodnik and Safatova Gora stood was sold to brothers Mike and Harry M. Salekin, who continued to farm for three more years. Then in 1974, the farm was sold after almost sixty years of Doukhobor ownership.   

Original T. Eaton’s Co. mail-order house at Bogatyi Rodnik village site near Lundbreck AB, 2008. It has since been demolished. Copyright Jonathan J. Kalmakoff.

At the time of sale, Harry Salekin explained the history of the village, buildings and hill to the buyer and took him up to the hilltop to show him where the Doukhobors prayed. Many years passed, and on one occasion, he called in to the farm and the owner shared an interesting experience with him.  He said that the spring had been particularly dry and there was no sign of rain. Remembering the explanation about Safatova, he climbed the hill and prayed there.  Sure enough, the rain began to fall…

Conclusion

Today, there are few reminders of the Doukhobor presence in southwestern Alberta. Their prayer home in Lundbreck is now designated a Provincial Heritage Resource. Many of the original Doukhobor settlers lay at rest in a country cemetery near the hamlet. In Cowley, a road sign tells the story of their once-thriving colony. A Doukhobor barn stands on display at the Kootenai Brown Pioneer Village in Pincher Creek while another can be found at Heritage Acres Farm Museum nearby. And a handful of other structures are scattered across the countryside. 

As for their once-sacred hill, its Russian name is almost completely forgotten, as is the Doukhobor history and folklore associated with it. But it can still be seen today overlooking the Cowboy Trail as it crosses Cow Creek. The stone cairn stands atop it pristine and undisturbed, much the same as it has for centuries, a silent sentinel to the faith and beliefs of those who once lived there. 

Abandoned Doukhobor barn near Lundbreck AB, 2008. Copyright Jonathan J. Kalmakoff.

After Word

This story was told to the writer in July 2008 by the late Michael M. Verigin (1929-2016) of Cowley, AB who heard it, in turn, from his grandfather, Semyon I. Verigin, a first-hand eyewitness to the events described. Additional information was received from Larry and Margaret Salekin of Airdrie, AB and Larry Ewashen of Creston, BC, descendants of the original Doukhobor colonists, as well as from Fred Makortoff of South Slocan, BC whose father-in-law William Bojey participated in the mass procession and prayer service for rain. The writer’s great-great-great grandmother, Maria Kirilovna Ivin was also a resident of Bogatyi Rodnik who participated in these events.

The writer Jonathan J. Kalmakoff atop Safatova Gora, 2008. Copyright.

This article was originally published in the following newspapers and periodicals:

  • Pincher Creek Echo, July 17, 27, August 2 and 7, 2020;
  • Crowsnest Pass Herald, July 22 and 29, 2020;
  • Vulcan Advocate, July 17, 27, August 2 and 7, 2020;
  • Sudbury Star, July 17, 27, August 2 and 7, 2020;
  • Pembroke Observer, July 17, 27, August 2 and 7, 2020; and
  • ISKRA No. 2154, September 2020 (Grand Forks: Union of Spiritual Communities of Christ).

End Notes

[i] Verigin made at least three visits to the Alberta colony during this time, in October 1915 (Bellevue Times, October 22, 1915), June 1916 (1916 Census of Northwest Provinces, MacLeod district, Alberta sub-district 39, page 2) and September 1916 (Blairmore Enterprise, September 1, 1916).   

[ii] Doukhobors traditionally used diminutive forms of Russian names to express familiarity and endearment, such as Petushka for Petr, Syoma for Semyon or Safat for Iosafat, as referenced in this story.  

[iii] The cairn was almost certainly built hundreds of years earlier by the Piikani Blackfoot as a burial, cache, lookout, route marker or ceremonial site. That it acquired new meaning and significance to the Doukhobors in later times does not detract from its importance as an indigenous site.

[iv] Many Doukhobors fervently believed that the grave was, quite literally, that of Iosafat of the Old Testament. Others reasoned that if it was not Safat himself buried atop the hill, it was nonetheless a person of exceptional holiness and spiritual enlightenment who, in their life, exemplified many of the same qualities as the Biblical patriarch.

[v] Calgary Herald, June 29, 1922.

[vi] The Inquirer, Vol. 1, No. 6 – July 1954 (Saskatoon: Union of Doukhobor Youth).

Lundbreck Cemetery Map

Map of United Doukhobors of Alberta Cemetery
Lundbreck District, Alberta

North

Jacob J.
Semenoff
Paul M.
Verigin
Jim
P.
Osachoff
Laura S.
Jmaeff
Annie H.
Verigin
Donald J.
McCabe
William S.
Kabatoff
George J.
Ewashen
Alex J.
Potapoff
Mike S.
Verigin
Anton W.
Mushta
Laura W.
Osachoff
Alex F.
Vishloff
Anastasia J.
Shkuratoff
Henry
Hakze
Christina M.
Verigin
Emma H.
Mushta
John J.
Ewashen
Mary H.
Vishloff
Mike M.
Deakoff
Anne M.
Hakze
Irene F.
Potapoff
Peter E.
Hoobanoff
Dora M.
Maloff
Paula G.
Ewashen
Pearl S.
Deakoff
William S.
Verigin
Paul N.
Potapoff
Mike N.
Berekoff
Mike W.
Shkuratoff
Anna F.
Vishloff
Mary S.
Verigin
Mike P.
Kabatoff
Olive M.
Berekoff
Alex J.
Mary P.&
Agnes
Ewashen
Willie
Stoochnoff&
Elena
Nickel
Helen
Parakin
Phillip M.
Verigin
Aksinia L.
Salekin
Nastia J.
Semenoff
Alex M.
Salekin
Margaret
Sukurukoff
Peter J.&
Helen J.
Parakin
Paul N.
Faminow
Anastasia G.
Konkin
George M.
Deakoff
Lawrence G.
Deakoff
Fenya E.
Holoboff
Anna W.
Kalmakoff
Malasha T.
Faminow
Anastasia H.
Verigin
John W.
Verigin
Anastasia S.
Ewashen
Shirley
Zumik
Fred W.
Semenoff
Cecil P. &
Dora M.
Hoobanoff
Mabel J.
Semenoff
John G.&
Vera K.
Maloff
Anastasia P.
Maloff
Mary M.
Maloff
George N.
Maloff
Dora C.
Maloff
Peter C.
Maloff
Helen J.
Semenoff
Joseph J.
Semenoff
Mary
Ribalkin
George G.
Maloff
William P.
Stoochnoff
Helen J.
Faminoff
William A.
Vishloff
Harry H.
Konkin
William E.
Ribalkin
William W.
Rebalkin
Peter G.
Pudmaroff
Mabel E.
Faminoff
Martha F.
Faminoff
Nastia G.
Verigin
Joseph P.
Faminoff

United Doukhobors of Alberta Cemetery – Lundbreck District, Alberta

The following is a transcription of the United Doukhobors of Alberta Cemetery located 1/2 mile south of Lundbreck, Alberta. Pincher Creek Municipal District No. 9. Land location: NW 24-7-2 West of Fifth. Latitude: 49°34.930. Longitude: 114°08.880. Transcribed on July 10, 2006 by Jonathan J. Kalmakoff and Michael M. Verigin. Additional information by Shelley Maloff.

View of the cemetery from the south facing north.

Historical Background

This cemetery was established in 1915 by the Christian Community of Universal Brotherhood (“CCUB”) to serve the Cowley-Lundbreck settlement area. After the demise of the CCUB in 1937-1939, the cemetery continued to be used by the United Doukhobors of Alberta. It is still in active use today. It is privately owned and maintained by a cemetery committee. The cemetery is in very good condition.

Layout

The cemetery is two acres in size and is enclosed by a wire fence with a single iron gate. The cemetery contains approximately 144 interments in a single section comprised of four rows facing east-west. Eighty-four (84) of the graves have no marker, however, many of the mounds are still clearly visible.  With respect to graves with markers, the markers are typically plain slate or marble upright headstones or flat markers set flush to the ground. Click here for an online cemetery map.

Driving Directions

To access the cemetery from Lundbreck, travel south on Breckenridge Avenue.  Turn east on Lundbreck Road and continue for .6 miles (1.1 km).  Then turn south on the gravel road which ends in front of the cemetery entrance.  To access the cemetery from Cowley, travel west on Highway No. 3 for 2.5 miles (4 km).  Then turn south and continue on Range Road No. 1-5 and continue west on Lundbreck Road for 1.5 miles (2.4 km).  Turn south on the gravel road which ends in front of the cemetery entrance. This cemetery is on private property and permission to access should be obtained by the owners.

Transcription

Surname Name Birth Date Death Date Comments
Babakioff Alex 1935 No Marker
Barabanoff Lucy Jan. 10, 1945 No Marker
Barisenkoff Anne abt. 1930 Nee Makaroff – No Marker
Barisenkoff Helen No Marker
Berekoff Mike N. 1917 Nov. 27, 1962 No Marker
Berekoff Olive M. 1940 Sep. 2, 1956  
Cheveldaoff Dora M. 1903 Nee Maloff – No Marker
Cheveldaoff Malania 1900 1916 Nee Barabanoff – No Marker
Davidoff (child) 1918 Jun. 1921 Son of William – No Marker
Davidoff (child) 1916 Jun. 1921 Son of William – No Marker
Davidoff Anastasia Jan. 3, 1948 Nee Tomilin – No Marker
Davidoff Fenya Nov. 16, 1949 Nee Markin – No Marker
Davidoff George H. No Marker
Davidoff Helen J. Jun. 3, 1945 No Marker
Davidoff Malasha G. No Marker
Davidoff Marisha 1937 Nee Chernoff – Wife of John – No Marker
Davidoff Masha S. 1935 Wife of Nick – No Marker
Davidoff Matt N. 1890 Jan. 10, 1955 No Marker
Davidoff Mike F. Jul. 1936 No Marker
Davidoff Nick N. Sep. 6, 1949 No Marker
Deakoff George M. Jan. 27, 1929 Mar. 19, 2005 No Marker
Deakoff Lawrence G. Dec. 17, 1953 Dec. 18, 1953 Infant
Deakoff Mike M. Oct. 6, 1904 Aug. 16, 1985  
Deakoff Pearl S. Jan. 15, 1901 Jul. 23, 1971 Nee Kalmakoff – Wife of Mike
Demoskoff Helen F. 1894 Nee Ozeroff – Wife of Mikita
Demoskoff Mikita Apr. 3, 1942 No Marker
Evin Maria K. 1844 1925 Nee Kolesnikoff – No Marker
Ewashen (child) Mar. 1953 Mar. 1953 Son of John – No Marker
Ewashen Abbe A. Nov. 11, 1943 Feb. 28, 2002  
Ewashen Alex J. Feb. 3, 1907 Jun. 24, 1998  
Ewashen Anastasia S. Sep. 7, 1857 May 28, 1951 Nee Kooznetsoff – No Marker
Ewashen George G. 1945 Apr. 28, 1946 No Marker
Ewashen George J. Oct. 28, 1912 Jun. 8, 1988  
Ewashen Jacob J. 1856 1918 No Marker
Ewashen John J. Mar. 16, 1886 Jun. 25, 1972 No Marker
Ewashen Mary P. Oct. 16, 1910 Jul. 2, 1955 Nee Verigin
Ewashen Paula G. 1887 Sep. 1, 1967 Nee Ivin – No Marker
Faminoff Fred P. Nov. 27, 1904 Jan. 20, 1989 No Marker
Faminoff Helen J. Mar. 28, 1908 Aug. 3, 1985  
Faminoff Joseph P. Aug. 15, 1888 Jun. 13, 1980  
Faminoff Mable E. Nov. 29, 1904 Sep. 26, 1997 Nee Voykin
Faminoff Martha F. 1891 Aug. 15, 1936 Nee Dergousoff
Faminow Malasha T. 1868 1940 Nee Chernoff – Wife of Paul
Faminow Paul N. 1869 Apr. 1948  
Filimek Mabel P. Jan. 27, 1904 Nov. 30, 1988 Nee Potapoff – No Marker
Hakze Anne M. Sep. 29, 1933  Apr. 10, 1998 Nee Deakoff
Hakze Henry Feb. 7, 1930 Jan. 29, 1998  
Holoboff Fenya E. 1874 1940 Nee Kazakoff
Hoobanoff Dora M. 1907 Feb. 14, 1993 Nee Perehoodoff – No Marker
Hoobanoff Peter E. 1907 Nov. 12, 1965 No Marker
Hrushkin Nastia 1932 No Marker
Hrushkin William 1931 No Marker
Kabatoff (old lady) 1918 No Marker
Kabatoff Dora Dec. 1955 Nee Popoff – No Marker
Kabatoff Elizabeth N. Aug. 18, 1908 Feb. 19, 1951 Nee Davidoff – No Marker
Kabatoff Mike P. 1893 Jul. 29, 1960 No Marker
Kabatoff Peter G. Mar. 14, 1945 No Marker
Kabatoff William S. Feb. 25, 1916 Nov. 29, 2001  
Kalmakoff Anna W. Nov. 8, 1873 Oct. 29, 1953 Nee Fofonoff
Kalmakoff Steve S. Mar. 18, 1949 No Marker
Konkin Anna 1856 1935 Nee Bludoff – No Marker
Konkin Harry E. 1874 Sep. 5, 1926 No Marker
Konkin Harry H. Dec. 15, 1912 Jan. 24, 1937
Konkin Mabel G. 1876 May 24, 1954 Nee Ivin
Kooznetsoff Dora 1918 No Marker
Kooznetsoff Helen Apr. 28, 1950 No Marker
Larin Igor abt. 1920 No Marker
Larin Mary Oct. 19, 1941 No Marker
Larin Trusha May 6, 1950 No Marker
Makortoff Irene Wife of Trofim – No Marker
Makortoff Trofim 1925 No Marker
Maloff Anastasia P. Aug. 25, 1910 Apr. 20, 1991 Nee Horkoff
Maloff Cecil N. Mar., 1879 Jan. 29, 1942 No Marker
Maloff Dora C. 1895 Jan. 3, 1935 Nee Kasahoff
Maloff Dora M. Mar. 1, 1879 Apr. 1, 1967 Nee Slepoff – No Marker
Maloff Dunya Nee Hrushkin – No Marker
Maloff George G. May 18, 1895 Jan. 14, 1990
Maloff George N. Nov. 1942 No Marker
Maloff John G. Nov. 21, 1914 Mar. 27, 2003  
Maloff Mary M. Mar. 1946 Nee Popoff – No Marker
Maloff Mikisha 1936 No Marker
Maloff Peter C. Mar. 21, 1924 Dec. 21, 1991
Maloff Vera K. Nov. 24, 1915 Aug. 27, 2005 Wife of John – Nee Tamilin
McCabe Donald J. Jul. 3, 1981 Oct. 23, 1982  
Mushta Anton W. Aug. 15, 1894 Jun. 22, 1982
Mushta Emma H. Aug. 30, 1906 Feb. 24, 1976 Wife of Anton – Nee Konkin
Nickel Elena W. Sep. 11, 1942 Dec. 29, 2005 Nee Stoochnoff
Osachoff James P. Aug. 5, 1929 Dec. 30, 1986  
Osachoff Laura W. May 5, 1924 Jun. 21, 1981 Nee Fedosoff
Parakin Helen J. 1941 Nee Semenoff – No Marker
Parakin Helen P. 1932 Dec. 26, 1956 No Marker
Parakin Peter J. 1941 No Marker
Potapoff Alex J. Mar. 21, 1913 Feb. 28, 1999  
Potapoff Irene F. Mar. 23, 1887 Jan. 8, 1976 Nee Berekoff
Potapoff Paul N. 1885 Aug. 6, 1958
Pudmaroff Peter G. Aug. 1935 Nov. 1936  
Ribalkin Mary 1866 Feb. 6, 1945 Nee Horkoff – No Marker
Ribalkin William E. 1856 Jan. 19, 1926  
Ribalkin William W. 1887 Feb. 18, 1941  
Salekin Aksinia L. 1885 Aug. 5, 1959 Nee Planidin – No Marker
Salekin Alex M. 1885 Jun. 3, 1957 No Marker
Salekin Anne Nee Samorodin – No Marker
Salekin Helen J. Jun. 1, 1944 No Marker
Salekin Jack Dec. 10, 1951 No Marker
Salekin Mike Dec. 9, 1935 No Marker
Semenoff Anastasia J. Apr. 21, 1939 Nee Shukin – No Marker
Semenoff Fred W. Jun. 1939 No Marker
Semenoff Helen J. Oct. 27, 1904 May 17, 1997 Wife of Joseph – Nee Ewashen
Semenoff Mable J. Apr. 12, 1933 Apr. 21, 1939  
Semenoff Jacob J. Jul. 6, 1929 Jul. 15, 2003  
Semenoff Joseph J. Jul. 21, 1904 May 31, 1990
Shkuratoff Anastasia J. Jun. 29, 1900 May 19, 1986 Nee Kooznetsoff – Wife of Michael
Shkuratoff Malasha Nee Maloff – No Marker
Shkuratoff Michael W. Sep. 18, 1899 Sep. 8, 1963  
Sookaroff (child) Son of Dora – No Marker
Sookaroff Dora M. No Marker
Sookerukoff Margaret 1874 Jul. 21, 1958 No Marker
Sookochoff Tania H. 1935 Nee Samorodin – No Marker
Stoochinoff Willie W. 1947 1957
Stoochnoff William P. May 9, 1922 Feb. 18, 2006  
Stoopnikoff Mary Jun. 20, 1942 No Marker
Verigin Anastasia G. Nee Kabatoff
Verigin Anastasia H. 1866 Jun. 13, 1951 Nee Samorodin
Verigin Annie H. May 12, 1903 Mar. 25, 1987 Nee Konkin
Verigin Christina M. Dec. 15, 1959 May 9, 1981
Verigin John J. Nov. 30, 1918 No Marker
Verigin John W. Feb. 28, 1921 Dec. 13, 1944  
Verigin Mary S. Nov. 8, 1895 Apr. 2, 1964 Nee Kalmakoff
Verigin Mike S. Oct. 5, 1905 Sep. 18, 1983
Verigin Nick J. 1945 No Marker
Verigin Nicholay S. Nov. 25, 1918 No Marker
Verigin Paul H.M. Jan. 9, 1950 Apr. 30, 2000  
Verigin Phillip M. Dec. 4, 1944 Sep. 28, 1957  
Verigin Semeon J. Apr. 10, 1929 No Marker
Verigin William S. Dec. 12, 1890 Nov. 6, 1981  
Vishloff Alex F. Sep. 22, 1892 Dec. 12, 1974  
Vishloff Anna F. Apr. 17, 1866 Apr. 13, 1967 Nee Fedosoff
Vishloff John 1918 No Marker
Vishloff John F. 1936 No Marker
Vishloff Mary H. Oct. 12, 1892 Jan. 24, 1972 Nee Konkin
Vishloff William A. Aug. 21, 1940 No Marker
Voykin (child) Son of Doris – No Marker
Voykin Doris Nee Osachoff – No Marker
Zmaeff Laura S. Apr. 25, 1909 Jul. 16, 1998 Nee Gritchin
Zumik Shirley Ann 1942 1944

 

View of the cemetery from the east facing west.

Another view of the cemetery from the east facing west.

View of the plaque near the cemetery gate.

Notes

Various sources of data have been used in compiling this information, including: marker transcriptions, cemetery records and oral tradition. This is a work in progress. If readers have any comments, corrections or additions with respect to the United Doukhobors of Alberta Cemetery, please contact Jonathan J. Kalmakoff.