300 Bathurst Street, Toronto is a 3-storey institutional building (presently a Buddhist Temple) located on the west side of Bathurst Street immediately opposite Alexandra Park.


For much of the 20th century, 300 Bathurst Street was home to organizations pertaining to the Ukrainian-Canadian communities of Toronto.[1]  In 1918, the Ukrainian Labour Temple Association was established in Winnipeg. In 1921, the Toronto branch was established and was simultaneously integrated with the Ukrainian Labour - Farmer Temple Association (Gregorovich 1984). The Ukrainian Labour Temple building at 300 Bathurst Street was designed by architect George Martell Miller and formally opened in the Fall of 1927. It replaced two houses formerly on the site. The Ukrainian Labour Temple building contained a mix of organizations, services, and spaces. Various historical documents reference the property containing offices for community organizations and various unions; community and social spaces (an auditorium, dancehall, etc.); a library, including materials available in Ukrainian and Russian; a Ukrainian language school for children; as well as a tobacconist’s shop. Andrew Gregorovich – a historian of Ukrainian-Canadian history – notes in The Ukrainian Community in Toronto from World War One to 1971 (1984) that the Ukrainian Labour Temple “became a centre for Ukrainians who sympathized with the USSR” and that a West Toronto branch of the organization was also opened on Dupont Street in the 1920s. By 1928, there were 167 branches of the Ukrainian Labour Temple Association across Canada.


Beginning in the 1930s, the government and mainstream Toronto media began accusing the Ukrainian Labour Temple of fostering a forum for Communist-related activities (The Globe (Toronto) 1932, 9, The Globe and Mail 1939, 4). This resulted in a series of hearings, investigations, and inspections conducted by the Toronto Police Force and the Royal Canadian Mounted Police (RCMP) (The Globe and Mail 1940, 1).[2] In November 1932, the Ukrainian Labour Temple had its hall license revoked by ordefr of the Toronto Police Board as the venue was hosting fundraisers and protests for communists that were incarcerated in the Kingston Penitentiary Prison (The Globe (Toronto) 1932, 9). The Ukrainian Labour Temple appears to have regained its hall license by the mid-1930s. However, further allegations of the Ukrainian Labour Temple facilitating a forum for the teaching of communist doctrines emerged in March 1939 and subsequently resulted in the administration of the Ukrainian Labour Temple issuing a series of public statements expressing that their organization was “non-political and had no connection whatsoever with the Communist Party”  (The Globe and Mail 1939, 4). However, in June 1940, the Ukrainian Labour Temple property was seized by the Custodian of Alien Properties / Custodian of Enemy Properties on grounds of it facilitating activities linked to the Communist party and thus being an “unlawful association” (The Civil Liberties Association of Toronto 1944, The Globe and Mail 1950, 1, Toronto Daily Star 1950, 31). This seizure was conducted via the Defence of Canada Regulations (Wartime Emergency Powers Act) which had been implemented due to World War 2 (The Civil Liberties Association of Toronto 1944, Toronto Daily Star 1950, 31). The seizing of the Bathurst Street Ukrainian Labour Temple by the Canadian government sparked significant controversy. In March 1940, Mayor Ralph Day[3] stated to the Toronto Board of Police Commissioners that he was adamantly convinced that the Ukrainian Labour Temple on Bathurst Street was a central and critical site for Communist activities in Toronto (The Globe and Mail 1940, 4). Notably, around this time – shortly after the seizure of the property –  the Canadian Secretary of State sold 300 Bathurst Street to the Ukrainian National Federation - considered a rival organization to the Ukrainian Labour Temple (Ukrainian Labour - Farmer Temple Association) – for $35 000 (The Globe and Mail 1943, 5, Toronto Daily Star 1950, 31).[4]  The seizing and subsequent sale of Ukrainian Labour Temple (300 Bathurst Street) resulted in several riots on Bathurst Street in front of the building in 1942 and 1943 (The Globe and Mail 1942, 5, Toronto Daily Star 1950, 31), as well as The Civil Liberties Association of Toronto launching an advocacy and legal campaign to have the property returned to its prewar ownership (The Civil Liberties Association of Toronto 1944). This community response sparked a number of additional hearings, inspections, and investigations that were conducted by various Canadiana government and police agencies. A raid in December 1940 discovered that subversive Communist books – such as those authored by Vladimir Lenin (1870-1924) – were in the library and school room of the Ukrainian Labour Temple (The Globe and Mail 1944, 4). These books were used as evidence of Communist activities during a January 1944 hearing pertaining to the return of the Ukrainian Labour Temple to its prewar owners (The Globe and Mail 1944, 4). Interestingly, some witnesses reported not having previously seen the books in the library prior to the 1940 raid (The Globe and Mail 1944, 4). Ultimately, the Ukrainian Labour Temple was returned to its prewar owners on 1 May 1945 – near the end of World War 2. In 1946, the Ukrainian Labour – Farmer Temple Association changed its name to the Association of United Ukrainian Canadians (AUUC) (Association of United Ukrainian Canadians 2020).


At 9:00pm on 8 October 1950 – the evening of Thanksgiving Sunday – the AUUC’s Ukrainian Labour Temple at 300 Bathurst Street was bombed.  The Ukrainian Labour Temple was packed with around 1000 people on the evening of 8 October 1950, as the venue was simultaneously hosting a children’s concert in the upstairs auditorium and a social dance for teenagers in the downstairs dancehall (Toronto Daily Star 1950, 5). The bomb consisted of a “home made bomb of powerful explosive filled with six-inch rail spikes” and was placed near the rear doors of the auditorium via the external fire escape (The Globe and Mail 1950, 1, Toronto Daily Star 1950, 5). Remnants of a footlong fuse were also found by investigators after the explosion (Toronto Daily Star 1950). The explosion – which was heard over 1 mile (1.6 kilometers) away – blew out the wall of the auditorium; created a large hole in the ceiling; and shattered the windows of the Ukrainian Labour Temple (The Globe and Mail 1950, 1, Toronto Daily Star 1950, 31). Nearby buildings – including houses on Markham Street – and vehicles parked in the neighbourhood also experienced damage as a result of the explosion (Toronto Daily Star 1950, 31). Fortunately, there were no fatalities, although media reports indicate between 10 and 12 people were injured – including a 6-year-old boy (The Globe and Mail 1950, 1, Toronto Daily Star 1950, 1). All of the injuries were reported to have been from flying glass shards, as the railway spikes were noted to have blown upwards and lodged in the ceiling, rather than outwards into the audience (Toronto Daily Star 1950, 31).[5]  Media reports indicate that between 500 and 600 people were present in the auditorium – including about 100 to 200 children – and that several members of the audience noticed an odd smell prior to the explosion (The Globe and Mail 1950, 1, Toronto Daily Star 1950, 1). Furthermore, many young children were seated at the front of the auditorium, away from their parents, as they were seated nearer to the stage for their performances as part of the Children’s Concert (Toronto Daily Star 1950, 31). This created pandemonium when hundreds of people rushed to the exits – while others sat and prayed – and families were unable to immediately locate children (Toronto Daily Star 1950, 31). Some media reports noted that a speaker from the Ban the A-Bomb Movement was scheduled to provide a talk on the dangers of the Atomic Bomb on the same evening at the Ukrainian Labour Temple and that several members of the audience thought, during the explosion, that Toronto had been hit by an Atomic Bomb (The Globe and Mail 1950, 1, Toronto Daily Star 1950, 31). Interestingly, the attendees of the dance – totalling about 400 to 500 individuals – which was being held in the dancehall directly below the auditorium reported only hearing a “dull thud” due to the reinforced, soundproof ceiling of the dancehall (Toronto Daily Star 1950, 31).[6]  Neighbours – including Bessie Besserman of 304 Bathurst Street – reported hearing and feeling the intense explosion (The Globe and Mail 1950, 1). Several neighbours were also reported to have been having dinner when the explosion went off (The Globe and Mail 1950, 1).


Following the explosion, thousands of people were reported to have descended on Bathurst Street out of both concern and curiosity – causing significant traffic issues (Toronto Daily Star 1950, 31). Mayor Hiram E. McCallum[7] was called to the scene late in the evening and reportedly expressed concerns that the bombing could have led to increased gang violence (Toronto Daily Star 1950). Police also reportedly detained a man who was asking witnesses many questions, although it turned out that the man was actually an undercover RCMP officer and was quickly released upon identification (Toronto Daily Star 1950, 31).


After the bombing, the Association of United Ukrainian Canadians released statements accusing former members of the Ukrainian Halychyna Schutzstaffel (SS (Nazi)) brigade – also known as the Butcher Brigade - as being behind the bombing (Toronto Daily Star 1950, 31). Members of this former Nazi brigade were known to have arrived in Canada as “displaced persons” after World War 2 (Toronto Daily Star 1950, 31).  Reputedly, significant tensions had arisen between various Ukrainian groups and organizations active in Canada after World War 2 (Toronto Daily Star 1950). Joseph Baruch Salsberg (1902-1998) – who had served as City of Toronto Municipal Councillor for Ward 4 (then situated around Spadina Avenue and Kensington Market) from 1938 to 1942 and who then served as the Labor-Progressive (Communist Party) Member of Provincial Parliament for the Toronto St. Andrew Riding between 1943 and 1955 – identified to the media that this bombing was the “first Fascist bomb to be exploded in [Canada]” (Toronto Daily Star 1950, 31). Damage to the Ukrainian Labour Temple was reported to be $10 000 (Toronto Daily Star 1950, 31) – which translates to approximately $110 000 if adjusted to 2020 funds. Additional controversy arose a week after the bombing when alternative accusations were made by the Ukrainian Canadian Committee – an umbrella committee which consisted of 14 different educational, religious, and women’s’ organizations – that – instead of the Halychyna Brigade – the Communists planted the bomb themselves to “create an unfriendly feeling among Canadians towards Ukrainian immigrants that might affect Canada’s immigration policy” (The Globe and Mail 1950, 4). 


Following World War 2, the AUUC was at the forefront of assistance to Ukraine and fought to promote ties between Ukraine and Canada. During the Cold War, membership of the AUUC declined. It is theorized this was due to a wartime cultural pressure to distance oneself from any alleged Communist activities and connections to the USSR accompanied by the recent memories of the organization’s previous experience during World War 2. However, some remaining members of the AUUC participated in active peace work. During the 1950s, the AUUC played a significant role in raising awareness of the Canadian Peace Congress’ petition to ban the atomic bomb. Rhonda Hinthers notes in Progressive Ukrainians in Twentieth Century Canada (2005) that the “bulk of the work contributed by the [AUUC] was conducted by its female base of immigrant and Canadian-born members and supporters … the women went door-to-door across Canada soliciting support” This was a difficult task for many of the women who were new to Canada and were learning English, yet they persevered and gained thousands of signatures for the Canadian Peace Congress’ petition. AUUC members also participated in peace marches and other peace-related activities during the Cold War.



The Association of United Ukrainian Canadians sold 300 Bathurst Street in the late 20th century. The Toronto headquarters of the AUUC is now at the Shevchenko Museum at 1604 Bloor Street West. 300 Bathurst Street is now home to the Ching Kwok Buddhist Temple – a Chinese Mahayana Buddhist Temple. The Ching Kwok Buddhist Temple – founded in 1985 and based at 300 Bathurst Street since 1994 – undertook significant renovations of the interior and exterior of 300 Bathurst Street in the 1990s.




Footnotes:

[1]  There was a very large population of Ukrainian-Canadians living in the Alexandra Park, Trinity-Bellwoods, and Niagara neighbourhoods of Toronto during the early-to-mid-20th century (Gregorovich 1984). St. Mary’s Dormition Ukrainian Catholic Church (276 Bathurst Street); St. Volodymyr’s Ukrainian Orthodox Cathedral (400 Bathurst Street); St. Nicholas Ukrainian Catholic Church (4 Bellwoods Avenue, Toronto); and the Ukrainian Evangelical Baptist Church (148 Tecumseth Street) are legacies of the historic connection of Ukrainian-Canadian communities to this area of the City of Toronto.

[2]  The Canadian Lithuanian Mutual Benefit Society at 6 Denison Avenue, Toronto was also the subject of similar hearings, investigations, and inspections.

 
[3]  Ralph Day (1898 - 1976) served as Mayor of Toronto between 1938 and 1940.
 
[4]  This sum translates to approximately $520 000 adjusted for 2020 funds.

[5]  Media articles note it was a miracle that the railway spikes did not blast into the audience, as the spikes would have almost certainly caused fatalities if people were struck by them (Toronto Daily Star 1950, 31).
 
[6]  Several attendees of the dance were noted to complain when emergency services ordered them out of the building and several requested refunds for their tickets (Toronto Daily Star 1950, 31).  
 
[7]  Hiram E. McCallum (1899-1989) served as Mayor of Toronto between 1948 and 1951.  

(Research by Adam Wynne)

• Architect - George Martel Miller  <-- More buildings by this architect.