A Message to Relatives

by Alexei N. Chernoff

Towards the end of his life, Doukhobor Alexei Nikolayevich Chernoff (1877-1967) set to writing his experiences as a young military reservist during the “Burning of Arms” in Russia 1895. Reproduced by permission from the pages of “The Brothers Chernoff from Azerbaijan to Canada” (Winnipeg: December 1992) this article is a wonderful example of our rich Doukhobor oral tradition, now preserved in writing for future generations. Translated by Fred J. Chernoff.

I, Alexei Nikolayevich Chernoff, had the desire to write to my relatives about our past, that part that is still in my memory. My parents were Nikolai Timofeyevich and Anna Semenovna Chernov. My mother’s family were the Popovs. In our family there were six sons: Aliosha (Alexei), Mikola (Nikolai), Vanya (Ivan), Fedya (Feodor), Misha (Mikhail) and Andrusha (Andrei). The parents were neither poor or rich. Their occupation was with farmland and they owned cattle, horses, sheep, chickens, geese and ducks – all in small numbers. There also lived with us two brothers of my father whose names were Danilushka (Danila) and Mikisha (Mikifor). My father Nikolai was the eldest brother. In total there were 23 people living together and all ate at one table. At first we lived well and were happy. This was in Russia, the Caucasus, the village of Slavyanka in the Elizavetpol province (present-day Republic of Azerbaijan).

Alexei Nikolaevich Chernoff (1877-1967)

As children we grew up and soon started to help our parents with the work. When I reached the age of 17, my parents decided to marry me off. They had arranged for the daughter of a rich family by the name of Verigin, whose name was Paranya (Praskovia) Nikolayevna. Both of our families were happy about this arrangement. Our lives became happy and joyful. This happened shortly after the death of the former leader of the Doukhobors, Lushechka (Lukeria) Kalmykova. Her place was taken by Peter Vasilyevich Verigin. Not all the Doukhobors accepted him as the new leader. In opposition a group emerged and began to pass information to the government. Peter Verigin was arrested, tried and exiled to Siberia.

At this time, the young men from 21 of age were called by the government for service in the army, and because of an error by my parents, I was one of the people called. I was given a (reserve) document indicating that I had to appear to serve when it was my turn. This came at the time the Doukhobors started to refuse service in the army. As I was not yet 21 years of age, by law I should not be called into the service. During the last census, believing that they would save me from the army, my parents had added 3 years to my age. Because of this entry in the census, I was now called into the military service. My father appealed to the military command to nullify the call. The officer in command asked if there were any records of the birth of your son. My father answered no. The officer then replied that, the order to serve cannot be nullified, but he added not be afraid that he would not be called for the time being. This is how the matter ended. They didn’t take me into the army, but my name was left on the list for future call.

In 1895, a call came from Siberia from Peter V. Verigin, that the Doukhobors show by action their opposition to service in the army. He ordered all of his followers to burn their arms and guns. The men who were drafted for service went to the officials and turned in their call papers. They informed the officials that they will no longer serve in the army.

On June 29, 1895 was the celebration of Peters Day. On the night before, the Doukhobors secretly collected all of their guns and burned them. This stirred up the government officials, and they started an investigation as to why this burning occurred. Next morning another event furthur antagonized the government officials against the Doukhobors. The young draftees started to hand in their call papers and advised that they will no longer take part in serving in the army. I too, went to turn in my papers, along with 60 other draftees. We were all arrested and placed in jail cells. Our parents were also arrested for influencing the young men. Without giving us an opportunity for a farewell, we were marched to Elizavetpolski prison. That ended our happy life. My dear relatives, it was difficult to part with our family – my mother, my 5 brothers, and my dear wife and son Nikolai. I was young, and God gave me strength to bear this sorrow. My father and I stayed in jail for 5 months. Then along with others we were sent to Kozakh prison. Our parents, the older people were sent to Siberia. Part of their trip was by water and here my father got sick. The ship doctor was unable to help him. Upon landing he was sent to hospital where he passed away. The date was August 17, 1895. He had nobody with him when he died and the news of his passing did not reach us for 6 months.

In Kozakh prison were 65 draftees who had refused to serve and had turned in their papers. In prison, life was not all that bad. We were allowed to exercise, sing and pray to God. They gave us a kitchen, and we had 2 cooks amongst us to board ourselves. Life went well. One thing that bothered us was fever, as the climate was favorable to this illness. Everyone was sick from this except myself. We stayed in that prison for about a year and one-half. 

In August 1897, the government decided to send us to the Yerevan region to settle among the Tartars. We notified our relatives that we were being exiled. Our relatives came to a meeting in prison, and the government permitted this. We were glad to see them and they were glad to see us. After the first meeting, we were allowed to meet with them the next day. Soon after, we were all counted, put into a convoy and started on our journey. We called to our people for the last time a good-bye and to forgive us. We marched to Yerevan over a 7 day period. In the month of August, the weather was warm and dry and we thanked God that we reached our destination safely. Nobody was sick on the way. Again we were imprisoned, and due to the lack of room inside, we were kept outside of the prison. They allowed us our own kitchen and gave all that we required. They kept us here for 12 days. Here some of our comrades were distributed to the Tartar villages and the rest of us, about 13 people, were sent further to Nakhichevan. 

Again, we were marched through the valleys of the Caucasian mountains for 5 days. On the way, we were given time to rest. The valleys were very hot and the people in this area raised fruit. I was attracted by grapes growing so I picked a bunch and ate them. Shortly after I became sick and became cold and shivering. It appeared that I had the same malaria fever that attacked the other comrades. Every day at the same time I got the shivers. We reached Nakhichevan and were distributed 2 to a village. My partner was Nikolai Fedorovich Salykin. He was much older than myself and had already served in the army. But he was in prison because he turned in his military service papers. Because he was older than myself, he took advantage of me and made me serve him. The village was known a Karabahli. It was a large village and the people were kind and courteous. They provided a well lit room and slowly we got used to our surroundings. We knew their language and soon found a job cutting hay. They paid us a fair wage and did not mistreat us. Their women baked us bread which was very tasty. Here we lived for a year.

One day a Russian doctor visited our village, and I turned to him with my illness. He examined me and told me to appear at the hospital in his village. He ordered that I be released with a guard. We walked 50 verst (kilometers). There he gave me a mixture of quinine and shortly thereafter the fever left me completely. I got well, but the doctor kept me there for 2 weeks. In that time I helped in the house and looked after his little girl. The doctor asked me to stay with him, but I refused and went back to my friends. 

Shortly thereafter, our relatives decided to visit us. My Uncle Danilushka decided to ride horseback to our place and invited a Tartar to accompany him. I was very glad to see my Uncle Danilushka. He passed regards from my family, told me how they lived and how they had safely traveled to see me. Thank God. After supper my friend Salykin decided to invite a town official. The official came and with him were 2 policemen. He asked my Uncle whether he had a permit to travel. At that time, every person had to have permission to travel from one place to another in Russia. Danilushka did not have such a permit. The official did not say anything and went back to his room. Shortly thereafter, the official arrested our guest Danilushka and took him away. Next morning, he and his friend were marched to Nakhichevan prison. The horses were left with us. This is how my Uncle visited me at this time. I wondered what to do with the horses and discussed this with a regional official. He sent me to the prison where my Uncle was held and he requested that they not be sold. He wanted them sent back to his village. This request was sent back to the official who became irrate, and sent me to see someone else with authority. An order was given that the horses be given to the local villagers. Nobody wanted them, so I kept the horses. Feed was obtained for the horses till my Uncle Mikisha came and took them away. Later my Uncle Danilushka and his friend had walked back to their village from which they came. All this we lived through. The people here were good, gave us feed for the horses, and helped us in many ways.

In 1899 we were freed. We hired a Molokan, and he drove us to the station Astafoo. By this time we joined a group who were migrating to Canada and were on their way to Batum. Our relatives were already at Batum, and met us after 3 years of separation. I cannot describe this meeting. My mother especially, thanked God that her son Aliosha came back safe and sound. My relatives kissed me and could not believe that I was their Aliosha.

On February 16, 1899 we started boarding the ship. The passage across the ocean was difficult. The ocean was rough but we reached Canada, at Halifax, on the 9th day of March, 1899. We unloaded on a large (quarantine) island. There they gave us a bath and vaccinated us. We stayed there several days, boarded a ship and reached St. John. Here we were loaded onto a train and sent west to Manitoba – Winnipeg, Selkirk and Brandon – where they had places for us. It was still winter and there was a lot of snow. After a while, we were sent to Yorkton, Saskatchewan and from there we went by sleigh to the village of Verovka where they had built long barns. In these barns we spent the remainder of the winter. Spring came and the warm weather with it. Then they started to sort families, who would want to live in the same villages. Everyone was organized into villages and our village was Sovetnoye. It was north-west of the village of Veregin. Here we started our Canadian life.

Doukhobor Village in Saskatchewan, 1902

At this time we had no farming facilities and just set up tents in the middle of the field. The stronger men were sent out to look for jobs and the older men and women began building. They dug and started building sod houses. They were plastered inside and dried outside so to be livable. This was in 1899. Towards fall the workers started coming home and had a place to winter. We had a lot of wood for fuel and wintered well. In the spring we started to get ready to look for work again. Some stayed home to improve the facilities. By then, the village had one horse and several cows, so we had milk for the children. This was 1900. We started planting gardens and getting ready for the next winter. We started to accumulate the necessary equipment, plowing the land and seeding oats. The crops were very good and the times were getting better. We all lived in a commune and had a happy life. I was elected senior in our village and had control of the money. 

In 1902, near Christmas, Peter “Lordly” Verigin came to Canada. All Doukhobors were glad of his coming. He visited the villages and met everyone. He advised the people to live a communal life and nearly everyone took his advice. He started to buy cattle and horses and allocated them among the villages. After some time in the communities, a misunderstanding arose with the Canadian government regarding the registration of land ownership and taking the oath of allegiance. Then, Peter Verigin decided to move some Doukhobors to British Columbia. Land was purchased for orchards, and nearly all of the people of the community were transplanted to British Columbia. Our family, the Chernoffs, including the 6 brothers and my 2 sons, stayed on the Khutor ranch near the town of Veregin. The ranch had been well stocked with cattle and horses and the animals were worth a lot of money. Peter Verigin delegated the Chernoffs to look after this property. My brother Nikolai was a tabunchik (“horse trainer”) and I was delegated to look after the stallions. The rest of the brothers looked after the land and planted the grain. The grain amounted to over 30,000 bushels. In the winter we looked after the livestock. We lived under the leadership of Peter “Lordly” Verigin for twelve years, up until the time of his death. He always favored us and was kind.

During October 1927, the other Verigin arrived. The Doukhobors were glad of his coming and soon he started to change procedures and practices. We started to live according to his plans and what he wanted. The time passed and then, he too died. After that, the whole community broke apart. Everyone started to live independently and that’s the way it is now. However, there are a group who are organized under the name of the Union of Christian Communities of Christ.

Dear relatives, the time is fleeing and the memory of relatives and friends is disappearing. My mother died in 1934, and my wife Paranya died in 1950. I myself am 87 years old and nearing the end of my life. I have decided to leave my remembrance of our previous life, and how and why we came to Canada. My sincere desire is that you live in a Doukhobor society and carry out all of the teachings for the well being of ourselves and future offspring. Guard all the time our Doukhobor faith.

Your Father, Grandfather, Great Grandfather, Your Brother and Your Uncle,

Alexei Nikolayevich Chernoff
Veregin, Saskatchewan
September 12, 1964

Romasha Kanygin – The Shackled One

by Marion Demosky

The following is a true, first person account of the life of Roman Ivanovich Kanygin (1799-1895), progenitor of the Kanigan family of Doukhobors. Passed down orally from generation to generation, it was set down in writing by Romasha’s descendant, Marion Demosky, and published in ISKRA No.1616 (Grand Forks: U.S.C.C., July 26, 1985) and ISKRA No.1713 (Grand Forks: U.S.C.C., June 27, 1990). It is a dramatic and inspiring example of the tremendous faith and extraordinary spiritual endurance of our early Doukhobor ancestors. Reproduced by permission.

Author’s Note

This story is a dedication to the memory of my mother Polly Vasilievna Semenoff, from whom I transcribed it. Mother, in turn, committed it firmly in her memory when it was passed on, orally, by her grandfather, Aldokim Romanovich Kanigan, who was gifted with an exceptional memory and who lived to a ripe old age of 102. This particular story was her favourite of the many stories her grandfather related to her. It is my belief this story will be of interest to all the other members of the Kanigan clan which, after all the years since the time of Roman Ivanovich, has branched out into the 6th and 7th generations.

I sincerely hope that this story will likewise be of interest to all Doukhobors in whom the faith and the convictions of our forefathers are still alive…those whose relatives, even though distant, probably also had traversed the martyr’s path, and had left their footprints on the pages of history.

Marion Demosky, Grand Forks, British Columbia, 1985

Roman Ivanovich was born in 1799 in the village of Krukova, in the province of Tambov, Russia. His father was a Patriarch of the Russian Orthodox Church and his family name was Kanygin. He had an only son, Ivanushka, whom he brought up to be literate and whom he prepared to be a priest. When Ivan’s father became old, it was in order for Ivanushka to take over the priesthood because in those days it was customary for the mantle of the priest’s office to pass from the father to the eldest son.

And so, on the day of Easter, Ivan’s father and the church were preparing for the services that pertained to that particular event. On this day it was in order for Ivanushka to receive the Eucharistic sacrament in preparation for him to become a priest, taking over his father’s position. Within the temple stood a statue of the Holy Virgin. A golden chalice was held in the hands of the statue and Ivanushka was supposed to dip a finger of his right hand into it as a sign of his receiving the Communion in the blood of Jesus … then making the sign of the cross, three times.

The priests were gathered together. A gown was held in readiness as they awaited for Ivanushka to arrive. However, Ivanushka made up his mind, on that day, to renounce the church. He sheared the long hair he wore and donned just plain, ordinary clothes. Upon entering the church, he refused to take part in the Communion, rather he began speaking to the people present about the injustices committed by churches and that he was now renouncing them.

The elder priest was so angered by these actions of his son that he began running back and forth in the church, tearing his hair and his clothes. For the betrayal of the church the father confined Ivanushka in a prison for a period of three months, during which time he continued to try to persuade Ivanusha to change his mind and to return to the church. Ivanushka, however being of a resolute mind, turned a deaf ear to his father’s pleadings, and even asked him (the father) to forsake the priesthood. In the end, the father’s anger against the son rose to such a height that he issued an order that he be burned on a skovoroda (heated metal plate). And, indeed, Ivanushka was done away with in this manner upon the behest of his own father.

Ivanushka left behind him three children. The oldest daughter was seven, her name was Khristusha (Khristina). The next was a male child of five, whose name was Kondrasha (Kondraty). The youngest, Romasha (Roman) was only three. Their grandfather, the priest, was making observations as to which one of them he would choose to make his heir. Roman was tall, quick and sharp, and the grandfather took him under his wing and sent him to a school to become literate and to study the Bible. When the child became thirteen, he already knew the Gospel by heart. However, though Romasha was doing well in his studies, which brought joy to the old man, yet he himself, being aware of the past and not able to forget the reason for which his father was made to die, resolved deep within his heart to take vengeance upon his grandfather … but not with malice or bad deeds, but by preaching the good. 

Romasha began resisting his grandfather, breaking off his studies for the priesthood. For taking such an attitude, the grandfather began to mete out severe punishment upon Romasha by various means. He ordered his servants to combine several ant-hills into one mound, then, removing all clothing from Romasha’s body, forced him onto these anthills, and only when the ants came close to devouring him to death did the grandfather allow Romasha to be taken out. The torture process was carried on for a long time. But Romasha, however, would not submit to his grandfather’s will. When Romasha reached the age of 16, the old man began to realize that by means of physical punishment his grandson would not be made to accept the faith of the church, so he resolved to achieve the aim by enticements. Upon consultation with his fellow priests, they brought a bundle of satchels filled with money, and piling them in a corner, addressed Roman with the promise that ”all this shall be yours, only do not abandon the church”.’ But Romasha threw back at them, crying “Let the gold remain with you, but I want to remain with God!” He turned his back on everything and left the city environment to begin living a life in the village.

At the age of 17 Roman married Stenya (Stepanida) Tarasova, and from that marriage they had two children: the older one – Trifan, the younger – Stepan. And during all this time Roman kept on convincing people of the wrong-doings of the church which, of course, did not please the authorities. And it came about that when Trifan was three and Stepan was still in his mother’s arms, these children were taken away while Romasha and his wife were taken into confinement. And in such a separated condition the family remained for seven and a half years.

On one occasion, while passing through the jail house, an elder priest made a statement to the effect that “if you (the inmates) will refuse to submit, you will be hacked to death by iron rods” while another priest walked behind him, inquiring (of the inmates) what each one was imprisoned for. When the turn came for Stenya to answer the question: ”What are you in here for, my dove?” She replied by asking the interrogator, ”And what happens to be your name, sir?” He replied: ”By our custom I am an Enlightened Master, but according to your simple ways, I am Arsentii Pavlovich”. ”Well then, Arsentii Pavlovich, I’m imprisoned here for the sake of the law of Christ”.’ The priest then told her that ”soon you will be released to join your dear little ones; soon you will be seeing them”.’

And so it indeed happened. Stenya, shortly after, was allowed to go home and her children were also brought back. But Romasha was held in prison for a while longer, but he did return later.

Upon arriving home Romasha made the remark that he ”had spent time in some 13 different prisons. Now, perhaps, there will be some respite”. However, enjoying his stay at home no more than two days, Romasha was visited, in the middle of the night, by a gendarme, a person who happened to be his friend from childhood days, and who began to beseech him to submit to the authorities and to renounce his convictions; otherwise, by daybreak, there would be eleven Doukhobors who would be driven to the Petropavlovskaya fortress in Petrograd. ”Roman” pleaded his friend, “We grew up together with you. We drank and ate from the same bowl. I really feel sorry for you. Very few people ever survive a term in this Petropavlovskaya fortress”. Romasha, however, replied that nothing would persuade him to change his mind. ”If that’s the case” the gendarme told him, “take along with yourself an extra night shirt so that you will have something to be clothed in when you die”.

Early in the morning, before dawn, in the midst of a winter storm, there were indeed eleven Doukhobors driven to Petropavlovskaya fortress where they were subjected to punishments in casements. A “casement” was a damp vault into which were introduced defanged toads, scorpions, and a variety of insects. Then a person was undressed to a state of complete nudity and forced to be confined in that place for two or three twenty-four hour periods. According to an account by Roman’s son, Evdokim, this type of torture is most awful and unbearable. The toad sinks its fangs into one’s spine, the serpent entwines itself around the arms and neck; the scorpion crawls into the ears and eyes. From such a place no person was able to walk out on his own. Tormented to the extreme, Romasha had to be carried out on a stretcher.

Of the eleven persons, after three and a half years of confinement, only four remained alive: Roman Kanygin, a Tarasov, a Potapov, and a Zbitnev. Of the others – some died, the rest became mentally deranged. When they emerged from prison, they were mere skeletons; bones held together by skin. When Roman arrived at his home, his wife Stenya was not able to recognize him. She was living alone at the time, since her children were once again taken away from her.

Having rested awhile at home, Romasha went forth to locate the whereabouts of his children. From enquiries, he learned they were living in a village some 50 versts from his home. He came to the village and, entering a yard of someone Iiving there, sat down by a stable which was opposite the place where his children were staying. They happened to be playing outside. Calling one of the boys that were there to come to him, he asked if he could bring Triyoshka Kanygin if he knew him. “Do you recognize me?” Roman asked. “I am your father. Tell Stepan, and then both of you go unnoticed along the fences up to the village. Be there by sunset”. The children hid in the shrubbery, and when it got dark, the father led them to his home. They travelled at night and hid themselves during the day in old cavities in the ground which he noticed while on his way to seek the children. They arrived home on the third day.

Not long after that Romasha, along with six other Doukhobors from the province of Tambov, were exiled to the Caucasus mountain region, to Karabakh in the province of Bakinsk on the Russo-Persian border, in the vicinity of the Caspian Sea. He pleaded with his wife Stenya to come along with him, saying, ”You will be transported on wagons while we will be driven behind”. But Stenya refused to go along with him, claiming she had enough of suffering, and so resolved to stay. She added that, allegedly, in the Caucasus the sky was sunken and the rain there was perpetual. At this time, when Romasha was driven away to the Caucasus, Stenya was pregnant. In a short period of time she gave birth to a daughter, Masha (Maria).

The distance to the place of exile in Karabakh was 700 versts. The group had to walk the whole distance to the place of exile, with each one of them shackled with chains, bearing cruel and torturous suffering from the irons cutting into their limbs to the very bone and where infection had set in. During that part of their march, when going through the Caucasus area, they came upon some Molokan villages, residents of which were exiled to that area earlier. While passing through these villages, the Molokans, when seeing the condition of the exhausted Doukhobors, begged the captain of the guards to stop at their place for a rest. They heated up their steam baths, washed the clothes worn by the Doukhobors, and steamed out the lice – thus alleviating their sufferings. When the lengthy journey came to an end and the process of unshackling the chains began, the weaker ones of the prisoners fainted from the pain. The chains were so deeply imbedded in the flesh, to the very bone.

Upon reaching Karabakh, the Doukhobors were released and were allowed to live in freedom. After some time an opening appeared at a border station where Romasha got employment, receiving a wage of one and a half kopeks an hour.

Not long after, he wrote to his wife asking her to come to him, explaining that the climate at Karabakh was favourable and that everything grew well. However, his wife still refused to come. In reply to his second letter she wrote that she would never return to him, and that if he wished, he was free to find himself another wife. It happened that in proximity to where Romasha lived there was a Molokan village where he got acquainted with a widow by the name of Marfa Harshenin, who was of the Chevildeev family, and whose first husband had died, and she was left a widow with a small boy, Vasya (Vasily). Roman took her for his wife and with her, while living in Karabakh, they had two sons: the first one – Nikolai, the second – Emeliosha (Emelian).

Marfa’s own son Vasya lived with them as part of the family. Marfa’s parents, the Chevildeevs, were of the Don Cossacks, converted into the Molokan faith. When rumours began to seep through to them in Karabakh that the Doukhobors at Milky Waters (Melitopol district, Tavria province) and in other areas would be resettling in the Caucasus region, Romasha was prompted to set out on foot to seek out his brothers and sisters. He reached the village of Slavyanka in the Elizavetpol district, where the Doukhobors began establishing a village and there discovered that both his brother Kondrasha and sister Khristusha were also living in the same village. They invited him to make his domicile with them, to which he consented. Consequently, Roman and his comrades, along with their respective families, after living in Karabakh for twelve years, now settled in Slavyanka.

There in Slavyanka, Romasha and Marfa had two more sons born to them: Aldokim and Misha (Mikhailo). Three years later, Roman’s former wife Stenya came to live in Slavyanka with her three children. Roman went ahead and built her a house also, in the same yard, and took care of them, alternately living with and caring for the needs of each family.

Romasha lived in Slavyanka approximately twelve years. Becoming quite prosperous, he constructed for himself two water driven flour mills. When the Doukhobors settled in the Caucasus, the Elizavetpol area produced bountiful harvests of grain, but in the region of Kholodnoye (“Wet Mountains”) in Tiflis province it was different. There the harvests were poor. So one time Romasha, leaving only enough grain for himself to last until the next harvest, loaded the remainder onto four wagons and transported them to Kholodnoye. Arriving there, he observed that the Doukhobors living there were very highly attuned spiritually. Their sobranyas were attended by great numbers, singing and recitals were very popular, and the people were fraternizing with one another. To Roman, seeing all this, it appeared that in such a highly developed environment, people did not consider it so important if there was a shortage of bread. He admired very much the lifestyle of the people at Kholodnoye, saying, ”here flows a river of soul gratification”. Consequently, he chose a suitable place, and upon returning to Slavyanka began coaxing his families to move their place of residence to Kholodnoye. His first wife – Stenya and children – refused outright. The second wife, Marfa, although reluctant at first to leave Slavyanka for the reason that she was so far away from her relatives as it was, and if she went to Kholodnoye, the distance separating them would be even greater, did, however, consent in the end. And so Roman, with his second wife and their children, moved to the Kholodnoye region, settling in the village of Troitskoye.

When leaving Slavyanka, Romasha gave away one of his flour mills to his brother Kondrasha, and the other one to the older children born from his first wife, Stenya.

While living in Kholodnoye another daughter was born to Romasha and Marfa – Hanya (Agafia).

Romasha was not a gifted singer, nevertheless, he did constantly hum to himself, in an ancient tune, the psalm Kto Vozliubit Pechat’ Gospodniuiu (“He Who Will Love the Mark of the Lord”).

Romasha, in the village where he resided, was not called by his name. People simply referred to him by the nickname Kandal’nik (the “Shackled One”) in view of the fact that so many years of his life were spent in prisons, in exile, and in chains, persecuted for the cause of the Doukhobor faith and ideals.

Roman was privileged to live in Kholodnoye for more than thirty years. When a division took place amongst the Doukhobors in the Caucasus, he remained in the ”Large Party”. All his life he enjoyed good health. However, a couple of days before the New Year of 1895, he felt a weakness coming over him, upon which he spoke out and said, “I’m aware of a weakness arid it appears the time has come for me to leave my mortal body”.’ He gave instructions that when he died, no one of the Chaldeans (Small Party of Doukhobors) was to be allowed in his home when the funeral took place, ”but when the coffin will be placed outside the house, if it would be so desirable, then let former friends of mine from amongst the Chaldeans come and take a look at my mortal remains”.’ On his grave he ordered that a black rock be stood upright as a marker. ”It could be” he said, “someone and at some time may be there from across the border and will take note where your Kandal’nik is interred”.’ At that particular period of time there was talk of Doukhobors migrating to Turkey. Romasha died exactly on New Year’s Day, at the age of 96. He was buried in the cemetery in the village of Troitskoye.

Romasha’s first wife Stenya married another man living in Slavyanka. And his children came often to visit their relatives at Kholodnoye. All of Roman’s children (eight altogether, born of two wives) were gifted singers, and all of them emigrated to Canada with the exception of Trifan, who died in Slavyanka while still young. Romasha’s wife Marfa came to Canada also and lived here with her children. She died in 1905, in the village of Uspeniye in Saskatchewan.

Roman is the progenitor of all the Kanigans in Canada. The families of his brother Kondrasha and of his sister Khristya did not emigrate to Canada. Khristya was married to a Kotelnikov and happened to be the blood grandmother of Avdotia Grigoreevna Verigina, wife of Peter “Lordly” Verigin.

Romasha’s second wife Marfa was formerly married to a Molokan by the name of Vasily Harshenin with whom they had a son, Vasya. When Vasya married, they had no children of their own, so they adopted a small boy Mikisha (Mikita) and a small girl Lusha (Lukeria) Shustov whose parents had died. They raised them as their own. In Canada, Lusha married Savely Kastrukoff. Mikisha continued to be identified by the Harshenin name until their children began using the Shustoff family name.

Upon arrival in Canada all the Kanigans settled in the villages of Troitskoye and Uspeniye, some twelve miles from Arran, Saskatchewan, with the exception of Stepan who came from Kars, Russia, to the region of Prince Albert, Saskatchewan. In about 1905, Aldokim and son Vasya took a homestead and lived on a farm for thirteen years.

Aside from Stepan and Aldokim all the Kanigan brothers along with their families moved to British Columbia in 1909, settling at Ootischenia in the proximity of a large sawmill. Their two sisters, Masha Soukeroff and Hanya Jmaeff, also moved to British Columbia. Aldokim and his family joined his brethren at Ootischenia in 1917. Stepan lived in the Prince Albert area, but Iater moved, together with his son, to Oregon and then to California where he lived until his death. All the others: Masha, Nikolasha, Emeliosha, Aldosha, Misha, and Hanya ended their lives at Ootischenia and are buried there.

Kanigan Family Tree

1   Ivan Kanygin 
…….. 2   Kondraty Ivanovich Kanygin 
…….. 2   Khristina Ivanovna Kotelnikov
………………. 3   Grigorii Kotelnikov 
………………………… 4   Evdokia Grigorevna Kotelnikova 
…………………………….  +Peter “Lordly” Verigin
………………………………….. 5   Peter “Chistiakov” Verigin 
…….. 2   Roman Ivanovich Kanygin 1799 – 1895
…………  +Stenya Tarasov (Roman’s 1st Wife)
………………. 3   Trifan Romanovich Kanigan 
………………………… 4   (daughter) Kanigan 
………………. 3   Stepan Romanovich Kanigan 
………………………… 4   Mary S. Maloff 
………………………………….. 5   Nastia Popoff 
………………………………….. 5   Polya Kotelnikoff 
………………………………….. 5   Nikolai Maloff 
………………………………….. 5   Wasil Maloff 
………………………………….. 5   Anuta Vatkin 
………………………… 4   Vanya S. Kanigan 
………………………………….. 5   Mary Kanigan 
………………………………….. 5   Grunya Kanigan 
………………………………….. 5   Nikolai Kanigan 
………………………………….. 5   Peter Kanigan 
………………………………….. 5   Tunya Kanigan 
………………………………….. 5   Fanny Kanigan 
………………………………….. 5   Olga Kanigan 
………………………………….. 5   John Kanigan 
………………………………….. 5   Walter Kanigan 
………………………… 4   Nikolai S. Kanigan 
………………………………….. 5   Mary Karaloff 
………………………………….. 5   Anna Louis 
………………………………….. 5   John Kanigan
………………………………….. 5   Nick Kanigan 
………………………… 4   Paranya S. Bonderoff 
………………………………….. 5   John Bonderoff 
………………………………….. 5   Peter Bonderoff 
………………………… 4   Onya S. Tomilin 
………………………………….. 5   Paranya Mahonin 
………………………………….. 5   Masha Stushnoff 
………………………… 4   Nastya S. Osachoff 
………………………………….. 5   Nick Osachoff 
………………………………….. 5   Pauline Atamanenko 
………………………………….. 5   Dora Atamanenko 
………………………… 4   Hanya S. Chutskoff 
………………………………….. 5   Olga Chutskoff 
………………………………….. 5   Verna Robinson 
………………………………….. 5   William Chutskoff 
………………………………….. 5   Gertrude Ryhorchuk 
………………………………….. 5   Peter Chutskoff 
………………………………….. 5   Fred Chutskoff 
………………. 3   Masha Romanovna Sookeroff 
………………………… 4   Sam Sookeroff
………………………………….. 5   Polly Malikoff 
………………………………….. 5   Lucy Goolieff 
………………………………….. 5   Nastya Bonderoff 
………………………………….. 5   George Sookeroff 
………………………………….. 5   William Sookeroff 
………………………………….. 5   Mary Pozdnikoff 
………………………… 4   Misha Sookeroff 
………………………………….. 5   Martha Postnikoff 
………………………………….. 5   Andrew Sookeroff 
………………………………….. 5   Evdokim Sookeroff 
………………………………….. 5   John Sookeroff 
………………………………….. 5   Anuta Berikoff 
………………………… 4   Hanya Kooznetsoff 
………………………………….. 5   Nastya Shkuratoff 
………………………………….. 5   Sam Kooznetsoff 
………………………………….. 5   John Kooznetsoff 
………………………… 4   Wasil Sookeroff 
………………………………….. 5   Misha Sookeroff 
………………………………….. 5   Fred Sookeroff 
………………………………….. 5   Peter Sookeroff 
………………………………….. 5   Dora Sookeroff 
………………………… 4   Masha Popoff 
………………………………….. 5   George Popoff 
………………………………….. 5   Eli Popoff 

…………  +Marfa (Chevildeev) Harshenin (Roman’s 2nd Wife)
………………. 3   Vasily Vasilievich Harshenin (Roman’s step-son) 
………………………… 4   Mikisha Shustoff (adopted)
………………………… 4   Lusha Kastrukoff (adopted) 
………………. 3   Nikolai Romanovich Kanigan 
………………………… 4   Grisha N. Kanigan 
………………………………….. 5   John Kanigan 
………………………………….. 5   Pete Kanigan 
………………………………….. 5   Anuta Planidin 
………………………………….. 5   William Kanigan 
………………………… 4   Vanya N. Kanigan 
………………………………….. 5   Sam Kanigan 
………………………………….. 5   Pete Kanigan 
………………………………….. 5   Alec Kanigan 
………………………………….. 5   John Kanigan 
………………………………….. 5   Nick Kanigan 
………………………………….. 5   Anuta Moojelsky 
………………………… 4   Trofim N. Kanigan 
………………………………….. 5   Grunya Vanin 
………………………………….. 5   William Kanigan 
………………………………….. 5   Larry Kanigan 
………………………………….. 5   Tanya Salikin 
………………………………….. 5   Mary Kanigan 
………………………………….. 5   Steve Kanigan 
………………………… 4   Havrila N. Kanigan 
………………………………….. 5   Fred Kanigan 
………………………………….. 5   Pete Kanigan 
………………………………….. 5   Nick Kanigan 
………………………………….. 5   Gertie Konkin 
………………………… 4   Martha N. Swetlishoff 
………………………………….. 5   William Swetlishoff 
………………………………….. 5   Fred Swetlishoff 
………………………………….. 5   George Swetlishoff 
………………. 3   Emelian Romanovich Kanigan 
………………………… 4   Nadya E. Plotnikoff 
………………………………….. 5   Tanya Strukoff 
………………………………….. 5   Mary Vanjoff 
………………………………….. 5   John Plotnikoff 
………………………… 4   Anuta E. Lavrenchenkoff 
………………………………….. 5   Elizabeth Kinakin 
………………………………….. 5   Mary Labonty 
………………………… 4   Axuta E. Stooshnoff 
………………………………….. 5   Helen Stooshnoff 
………………………………….. 5   Peter Stooshnoff 
………………………………….. 5   Nellie Harshenin 
………………………… 4   Martha E. Perepolkin 
………………………………….. 5   Mary Maloff 
………………………… 4   Daniel E. Kanigan 
………………………………….. 5   Luba Abrosimoff 
………………. 3   Aldokim Romanovich Kanigan 
………………………… 4   Wasil A. Kanigan 
………………………………….. 5   Elizabeth Rilkoff 
………………………………….. 5   George Kanigan 
………………………………….. 5   Tom Kanigan 
………………………………….. 5   William Kanigan 
………………………………….. 5   Polly Semenoff 
………………………………….. 5   Mike Kanigan 
………………. 3   Mikhail Romanovich Kanigan 
………………………… 4   Grunya M. Hadikin 
………………………………….. 5   Philip Hadikin 
………………………………….. 5   Anuta Sookochoff 
………………………… 4   Martha M. Repin 
………………………………….. 5   Pete Repin 
………………………………….. 5   Dasha Fominoff 
………………………………….. 5   Hanya Fominoff 
………………………………….. 5   Masha Stooshnoff 
………………………………….. 5   Liza Repin 
………………………… 4   Fenya M. Shlakoff 
………………………………….. 5   Nastya Voykin 
………………………………….. 5   John Shlakoff 
………………………………….. 5   Mary Shlakoff 
………………………………….. 5   Florence Hughes 
………………………… 4   Savely M. Kanigan 
………………………………….. 5   Walter Kanigan
………………………………….. 5   Nastya Voykin 
………………………………….. 5   Cecil Kanigan 
………………………………….. 5   Vera Voykin 
………………………… 4   Afanasy M. Kanigan 
………………………………….. 5   Mary Jmieff 
………………………………….. 5   Mike Kanigan 
………………. 3   Hanya Romanovna Jmieff 
………………………… 4   Peter Jmieff 
………………………………….. 5   Fred Jmieff 
………………………………….. 5   Cecil Jmieff 
………………………………….. 5   Jim Jmieff 
………………………………….. 5   Florence Bloodoff 
………………………………….. 5   Lisa Jmieff 
………………………… 4   Arina Lactin 
………………………………….. 5   Mike Lactin 
………………………………….. 5   John Lactin 
………………………………….. 5   Mary Sophonoff 
………………………………….. 5   Nick Lactin 
………………………… 4   Masha Labintsoff 
………………………………….. 5   Florence Trautman 
………………………………….. 5   John Labintsoff 
………………………………….. 5   Helen Labintsoff 
………………………………….. 5   Pete Labintsoff 
………………………………….. 5   Mike Labintsoff 
………………………………….. 5   Mary Labintsoff 
………………………………….. 5   Brilliant Labintsoff 
………………………… 4   William Jmieff 
………………………………….. 5   Pete Jmieff 
………………………………….. 5   Mary Demoskoff 
………………………………….. 5   Ida Barisoff 
………………………………….. 5   Doris Murray 
………………………………….. 5   Pauline Brown 
………………………………….. 5   John Jmieff