visnyk sfulo 6-8-2015 (english)
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Monthly publication of the World Federation of Ukrainian Lemko Associations (SFULO). June-August 2015 edition.TRANSCRIPT
of the World Federation
of Ukrainian Lemko
Associations (SFULO)
June 2015 August 2015
Lemkos Are Everywhere!
Happy Ukrainian Independence Day!
2
Editor in Chief: Sofiya Fedyna
Editorial Staff:
Taras Rad’
Mikaela Mushynka
Vitaliy Levchenko
Design: Viktor Dudiak
Translation: Lidiya Kalantyrenko
In the photo – Yuliya Voloshyns’ka, Lemko from L’viv
Herald of SFULO.(c) Official edition of the World Federation of Ukrainian
Lemko Associations.
Published once a month.
The main goal of the magazine is to
dynamically illuminate the activities of all the subjects of SFULO.
You can download issues of the Herald
from the SFULO site: www.sfulo.com/biblioteka
Editor’s E-mail:
Please send us your materials. The Editorial Council, however, reserves the
final decision as to what to publish.
The World Federation of Ukrainian Lemko Associations (SFULO) is a
nongovernmental international public organization, which unites the Ukrainian Lemko Associations of Ukraine, Poland, Slovakia, Serbia,
Croatia, Canada and the USA.
The main goal of its activity is to secure and protect the legitimate social,
economical, creative, ethnic, national-cultural and other interests of Lemkos; to develop and popularize Lemko cultural heritage and spirituality
according to the principles of legality, democracy, voluntarism and self-government.
Official website:
www.sfulo.com.
CONTENTS
Our Affairs
The case of the resettled.....................4
Communiqué concerning the results
of the meeting of the representatives
of the Catholic Churches of Poland
and Ukraine ........................................ 6
B. Hal’chak, Thoughts from Texas ....... 7
“Vyriy-2015” finished the expedition
to Zakerzonia ..................................... 9
Our People
The Meeting of the SFULO Presidium
In Priashivshchyna .......................... 12
Visit of the head of SFULO to the
USA .................................................. 13
Opening of the Memorial of the
Deported in Sokil’nyky ..................... 14
Meeting of “VUTL”Board in
Perechyn .......................................... 16
Not a language, but only a dialect .... 18
Culture
One unusual day in a usual
village ............................................... 21
We travel in Ukraine. A visit to
“Steadfast Lemkos” ........................... 23
Anniversary “Vatra” .......................... 25
News from the Lemkos of
Zakarpattia ...................................... 27
The L’viv band “Lemko Bluegrass Band”
Combined country music with Lemko
songs ................................................ 28
Lemkoaphrodisiacs ........................... 29
Events ............................................. 30
History ............................................ 33
Featured Personality ...................... 36
3 Opening Remarks…
While I was working, this summer flashed by like a day . . . For me,
everything began with an official visit to the Festival of Rusyn-Ukrainian culture
in Priashivshchyna (now part of Slovakia), where the meeting of the SFULO
Presidium occurred. And thencame the Fifteenth Annual Lemko Vatra in the
USA, where the meeting of the Lemko Research Foundation occurred, as well as
my open lecture about the problems of the Lemko community throughout the
world.
From the Vatra location in Ellenville my road led to the province of Alberta
in Canada, where for a month and a half, in cooperation with a group of
Canadian volunteers, I raised money to help the Ukrainian Army. As a
consequence of a series of concerts, we gathered over $26,000, which was spent
in particular on two off-road vehicles, four night viewing devices, over 100 sets of
uniforms, over 80 pairs of shoes, etc.
And then my road led to distant Brazil, where I had the joy to celebrate
Ukrainian Independence Day with a huge Ukrainian community. It is interesting
to note that even there I found Lemko roots, because one of the first migrations
of Lemkos across the ocean, so it appears, was to Brazil. And one of the founders
of church life in Prudentópolis was a Lemko from Malastiv, Horlychchyna, Fr.
Markiyan Shkirpan! There I talked a lot about Lemkos, and the entire
community sends you great greetings, both from Brazil and Argentina.
I know that some people have complained that I didn’t visit all the Vatras.
My answer is, "You have to clone me!" :-) All the events I attended this summer
were important.
I have to emphasize that this summer was incredible in the context of
Vatras – the Vatra in Monastyrys’ka was renewed and a Vatra was established in
L’viv . . . That is why information about all of this year’s Vatras will be published
as a separate special issue. They are worth it!
I greet you all with the start of Fall . . . For Lemkos, September is a
difficult month. It is the month of the beginning of the deportations . . . But we
withstood, and will do it again, I am 100% sure of that!
Best regards,
Editor in Chief, head of SFULO,
Sofiya Fedyna
4 OUR AFFAIRS
The case of the resettled: neither Poland nor their
native Ukraine accepts their claims, so how can lawyers
help former settlers?
Recently, the public receptionist of the Ukrainian
Helsinki Human Rights Union has been getting frequent
calls with questions about possible compensation
forresettled persons. These calls are not about new forced
migrants from the East and Crimea, but about those who
were resettled to Ukraine almost 70 years ago from
Kholmshchyna, Lemkivshchyna and Nadsiannia.
Undoubtedly, they are also forced migrants who were
aggrieved and experienced material and moral losses.
In particular, a Ms. Vatsyhivs’ka from Monastyrys’ka area
told me that her father had a mill and many morgs of
fields. The Soviet government did not give anything to
this immigrant in return. This pensioner asked: “They
say there are lawyers in Ternopil’ who help to achieve, if not the return of property, then, at
least, compensation. Is this true and is it worth it to start such a case?”
Unfortunately, therewere not and still are not any legal mechanisms for property restitution
or monetary compensation for losses suffered bythose who were resettled from Poland.
Neither Poland nor their native Ukraine accepts their claims…
Although this problem concerns almost half a million Ukrainians, who from 1944 to 1946
were sent away from such ethnic Ukrainian territories as Kholmshchyna, Lemkivshchyna
and Nadsiannia, the government still has done nothing to restore justice.
There have been repeated attempts to pass appropriate bills in parliament, in particular
concerning annual material compensation for the resettled, but they were not destined to
become laws.
Furthermore, people were not even able to obtain at least some compensation through the
courts. I recall that at the beginning of the 2000s a number of L’viv law firms undertook the
protection of the property rights of the resettled. Then, about 2,000 applications were
gathered from the inhabitants of L’viv, Ternopil’, Ivano-Frankivs’k, and Rivne oblasts and also
from several southern and eastern oblasts. The lawyers, on the condition that their fee would
be forty percent of the winnings, were preparing claims to be filed in the Kyiv Pechers’k
District Court. But none of the cases had a positive result.
Also, the application of O. Borovyk on that score has been proceeding since 2006 in the
European Court, but currently there is no result. Poland also does not recognize any such
claims. According to the consular sites, “Taking into consideration the current Ukrainian-
Polish contractual-legal basis and the current legislation of the Republic of Poland, at the
moment there is no legal basis for the consideration by the Polish side of additional property
claims by the citizens of Ukraine who were evacuated under the aforementioned Agreement
from Polish territory to the Ukrainian Soviet Socialist Republic."
5 Recently, the daughter of a Ukrainian man from the village of Jasiel, Sanok County, who was
resettled to Ternopil’ oblast, attempted to compete for the family property, which had been
left in Poland. This woman brought suit in the Pechers’k District Court, and sought a
declaration that the inaction of the Cabinet of Ministers of Ukraineto pay compensation to
persons who were forcibly relocated from Poland to the Ukrainian Soviet Socialist Republic in
1944-1946 was unlawful, on the basis of the Agreement signed between the Polish
Committee of National Liberation and the Government of the Ukrainian Soviet Socialist
Republic on October 9, 1944.
The plaintiff sought material compensation of 121,626 UAH, and an equal amount of moral
compensation, from the Cabinet of Ministers of Ukraine. She substantiated that this was the
value of the house and land which were left in Poland. The Cabinet of Ministers is a defendant
because, according to the Agreement of 1944, the receiving party, in this case, the Ukrainian
Soviet Socialist Republic, whose successor is the Cabinet of Ministers of Ukraine, assumed the
obligation to recognize compensation for lost property.
In view of the foregoing, the judgment could be predicted: denial of her claim. But the basis for
the denial is noteworthy. The judges from the Pechers’k Court reviewed the contents of the
Agreement of 1944 and noted that, according to it, “The evacuation is voluntary and that is
why coercion cannot be used either directly or indirectly. The will of the evacuee may be
expressed both orally and submitted in writing." Meanwhile, historians unanimously assert
that while perhaps the first wave of resettlement was voluntary, all further resettlements were
made under duress and fear of death.
Moreover, the judges stated, the statute of limitations for claims had passed. The Agreement
between the Ukrainian Soviet Socialist Republic and the Polish Committee of National
Liberation concerning the evacuation of the Ukrainian population from Poland and Polish
citizens from the territory of the Ukrainian Soviet Socialist Republic, dated September 9, 1944,
was published in the publication “Official Herald of Ukraine” in 2006, hence from that date
started the counting of a three-year limitation period. So, this year’s judgment demonstrated
once again that the State does not assume responsibility for the lost property of the resettled.
There are not any laws which could address this problem. The generally known Ukrainian law
“On the Rehabilitation of Victims of Political Repressions in Ukraine” is not applied to these
immigrants from Poland, again on the grounds that theirs was “a voluntary evacuation.” Who
knows, perhaps the European Court (the application of O. Borovyk will be reviewed sooner or
later) will initiate a legal mechanism, and in particular will oblige the State to open its eyes
and at least partially offset that which was lost long ago, now to mainly the descendants of
these immigrants.
Source:http://21.helsinki.org.ua/index.php?id=1433594471
6 Communiqué concerning the results of the meeting of the
representatives of the Catholic Churches of Poland and
Ukraine
In the Epistle of Catholic Bishops of Ukraine and Poland on the Occasion of the
Act of Mutual Forgiveness and Reconciliation (June 19 and 26, 2005), the
Bishopsexhorted both Ukrainians and Poles
to rise above political views and historical
events, above rite and nationality, to speak
loudly these words: “We forgive and ask for
forgiveness."
In their history Ukrainians and Poles have
many examples of neighborly coexistence
andcommon heroic deeds, but, unfortunately,
it is much easier to recall disturbing
memories of confrontation than memories of
harmonious cooperation. Both nations
experienced the terrible tragedies of 20th
century, having undergone the great suffering of totalitarian regimes – Nazism,
Communism and extreme nationalism. Ukrainians and Poles often helped each other
to survive these ordeals. We express our sincere condolences to the families of those
who died or suffered as a result of war. We want to do everything in our power to
promote peace in interpersonal and international relations. For this we look, from the
Christian point of view, both at the tragic past and at the current dramatic situation in
the East of Ukraine, relying on the mercy of God, and in prayers we ask the Lord to
heal the wounds of history of the peoples of Central and Eastern Europe.
An important task faces our Churches – building a modern relationship between the
nations and thinking about our common future, we should rely only on the positive
spiritual experience and authenticity of the Gospel. We strive for the act of
reconciliation of the nations -- Ukrainian and Polish – to extend through concrete
cooperation, mutual respect, understanding and mutual support between
representatives of our nations and churches, thus to testify to unity in diversity and to
give an answer to the expansion of secularism and to the military aggression that
comes from the East.
We express great hope that this program, which was developed by contact groups
between the Roman Catholic Church of Poland, the Ukrainian GreekCatholic Church
and the RomanCatholic Church in Ukraine, will be implemented through partnerships
between the parishes of the two countries, through direct contacts, andthrough
exchanges of visits and pastoral experience.
It is also important to resolve desires for a fair restitution of church property and
issues regarding shrines.
May Christ Jesus help the Polish and Ukrainian peoples to strengthen good relations
so that we may share our spiritual riches for the glory of God!
7 Archbishop Stanisław Gądecki, Metropolitan of Poznań,
Head of the Polish Episcopal Conference
Patriarch Sviatoslav (Shevchuk),
Head and Father of the Ukrainian Greek Catholic Church
Archbishop Mieczyslaw Mokrzycki,
Metropolitan of L’viv
Head of the Conference of Roman Catholic Bishops of Ukraine
Archbishop Ivan (Martyniak),
Metropolitan of the Ukrainian Greek Catholic Church of Przemyśl-Warsaw
Warsaw, 9.06.15.
Source: Information resource of UGCC
For special attention!
Thoughts from Texas
On November 20-23, 2014, in San Antonio, Texas, USA, the Convention ofthe Association for
Slavic, East European, and Eurasian Studies (ASEEES) occurred. Such meetings take place
every year in different American cities, and scientists of various disciplines, who engage with
issues concerning Central-Eastern Europe and Eurasia, attend from all over the world.
San Antonio is one of the largest cities in Texas, and contains over two million residents. The
city is an important industrial center. There are 12 institutions of higher education there.
However, in the United States this city does not have an excellent reputation: during “cultural”
talks at the Conventionby American scientists who arrived from different research centers,
they often described San Antonio as “a village of two million.”It is ingrained in American
culture to perceive Texans as “rednecks,” whose life ambitions are limited to earning money
and enjoyinghearty food.
The Convention was attended by over 4,000 scientists from all over the world. However, from
an American perspective, the magnitude of the Convention was just average. There,
aconference is considered to be large if it is attended by more than 8,000 participants. It soon
became evident that there were many visitors from Russia. The meetings were conducted in
English, but in the hallwaysone could often hear the Russian language. These
Conventionshave always been attended by many Russians, but this year their number was
particularly appreciable, as was the fact that the visitors from Russia had a huge amount of
cash, which gave them the opportunity to shop in expensive stores. This fact was interpreted
as a kind of demonstration of the power of the Russian State. The Americans also paid
8 attention to theunfriendly attitude of the Russian delegation to the guests from Poland. The
Americans even asked the author of this article, “Why does Poland irritate Russia so much?”
It was quite hard to explain this situation to the Americans. From their point of view, the
position of Poland concerning the Ukrainian-Russian conflict is normal. Poland has a negative
attitude to the policy of President Putin, as do all civilized countries in the world. However,
Poland’s support for Ukraine is, above all, of a declaratory nature. Poland is not directly
engaged in the conflict. Why do the Russians so evidently dislike the Poles?
On the contrary, the Americans were not surprised by the hostile attitude of the Russians
towardthe many Ukrainians who also participated in the Convention. In San Antonio, guests
directly from Ukraine as well as representatives of the Diaspora werepresent. Many of them
were young Ukrainian scientists who have been working on a probationary basis in schools in
the United States and Canada. The Russians deliberately ignored the Ukrainian participants,
as if they were invisible.
The question of Ukrainian-Russian relations was of great interest to the participants at the
Convention. Meetings took place in 150 sections, which were devoted to various scientific
subjects. Among the participants, however, the most popular sections were the ones related
to Ukrainian-Russian relations. The reports were accompanied by discussions, which were
often very emotional. Ukrainian scientists had the opportunity to talk about the situation in
Ukraine.
Despite such a large presence of Russian scientists at the conference, their activity was
minimal. In general it was limited to participation in the work of the sections where they were
registered. Meanwhile, the delegates from Russia could be found in high-end stores and
restaurants, which are not lacking in the center of San Antonio, rather than in the place
where the conference was held. If they were present at the sections devoted to the Ukrainian
issue, they often only listened, but did not speak.
Instead, some delegates from Western European countries (such as Sweden or Germany)
defended Russia’s position. In their speeches they often used arguments which were borrowed
from official Russian propaganda. But it was noticeable that the sympathy of the Americans
was on the Ukrainian side. During the work of one of the sections, a Swedish scientist
admonished that fascism has been revived in Ukraine. His speech was interrupted by the
section moderator, who requested that “the scientistnot quote Putin.”
Within the Convention of ASEEES there was also a session of the “Carpatho-Rusyn” section
under thepresidency of Professor Paul Robert Magocsi from Canada. This section was called
“Creation of Carpatho-Rusyn culture from 1989 until the present.” It did not cause special
interest among the participants: approximately eleven people listened to four speakers.
Although the followers of Magocsi find the Lemkos of Poland to be part of this illusory
“Carpatho-Rusyn” nation, no attention was devoted to them during the meeting. The
presentations and discussions concentrated on the Lemko community (Rusyny) of
Northeastern Slovakia. A sort of triumphal mood dominated, because census results show
that the supporters of “Carpatho-Rusynism” have the advantage over the Ukrainians in
Slovakia.
It seems, however, that there is just one little fly in the ointment of the “Carpatho-Rusyns,” in
the form of the Museum of Ukrainian Culture in Svidnik, which is managed by Prof. Myroslav
Sopolyha. Patricia Anna Krafcik from the Evergreen State College in the USA dedicated her
whole report to the Museum. On the one hand, she praised the Museum for its scientific
achievements, and its director as a good museum worker. At the same time, she criticized
Myroslav Sopolyha for the fact that he consistently opposes attempts to change the name to
9 “Museum of Ruthenian and Ukrainian Culture.”It is hard for American scientists to
understand such a resistance to this title.
She argued that she did not deny the existence of the Ukrainian minority in Slovakia and that
she did not want to take anything from anyone. Her purpose is only a desire for truth. She
affirmed that she appealed to the Slovak authorities about changing the name. They made it
clear that while Myroslav Sopolyha is the director of the Museum, she will not be able to
change it. But when he retires, the name will be changed.
Thomas E. Bird from The City University of New York, in the USA, also referred to her report.
He was much more aggressive than his predecessor, who tried to create an impression that
she was speaking in the spirit of understanding. Bird accused the Museum of Ukrainianizing
the Rusyns, as Stalin did in the past. He finished his report with a wish for many years for Mr.
Sopolyha…
I can only join the greetings of this American scientist to the director of the Museum of
Ukrainian Culture in Svidnik: “Many years, Pan Myroslav!”
Bohdan Hal’chak
“Vyriy-2015” finished its expedition to Zakerzonia
Blessing of the memorial tablet in the
village of Zhukiv, Poland, where the
camp was held in 2009-2011.
The historical-ethnographic camp
expedition, “Vyriy-2015,” has been
held already for the seventh time. In
August, young people from Ukraine,
Poland and the Czech Republic had a
chance to acquaint themselves with
the history of the ethnic Ukrainian
lands which are now located in the
Eastern border region of Poland.
During “Vyriy-2015” the participants began the restoration of a Ukrainian cemetery in
the village ofSucha Wola, which is non-existent today. After the deportation of the
indigenous Ukrainian population to the Ukrainian Soviet Socialist Republic in 1945,
the cemetery was left alone to time and neglect.
The village of Sucha Wola was located 11 kilometers from the county seat ofLubaczów.
It was founded by the magnates Sinyavsky at the beginning of the 17th century. In
1785, its territory occupied 30.58 square kilometers. The parish cemetery is located in
the woods on a rise. It was founded in the 19th century, its area is 0.3 hectares, and
the oldest tombstone is dated 1861. Throughout the 1920s and 1930s the village had
a reading room of the Prosvita (Enlightenment) Society, the Consent Cooperative, and
10 a branch of the Rural Agricultural Society.According to Volodymyr Kubiyovych, before
the start of World War II there were 1,870 inhabitants in the village, of which 1,690
were Ukrainians, 80 were Latin-rite Ukrainians, 10 were Poles, 50 were Polish
Colonists, 35 were Jews, and five were Germans.
In August, 1944, the Poles began to terrorize the local population by looting, burning
farms, and murdering. A year later the village was surrounded by the Polish army, and
all the Ukrainians were forced to relocate. The people who were evicted from their
homes had to wait under the open sky near the Oleszyce train station for the
transport to the Ukrainian Soviet Socialist Republic.In late November the residents of
Sucha Wola came to Ternopil’ oblast, where they were settled mainly in Husiatyn area.
During the camp the participants managed to clear the cemetery of excessive
vegetation, clean up about 100 crosses, some of which were aligned and reset at their
original locations. Additionally, they conducted an inventory of the refurbished
crosses, and created a detailed map of the cemetery. The students-restorers worked on
several tombstones, led by the professional stone restorer and alumnus of L’viv
Polytechnic, Roman Kolodiy.
Within the traveling part of the camp, the participants visited the territories of
Nadsiannia, Western Boykivshchyna, and Lemkivshchyna, became acquainted with a
variety of material monuments, and talked to living witnesses of historical events.
Reference
The purpose of the international scientific-research and educational camp-expedition
“Vyriy” is to rally Ukrainian youth from Ukraine and the Diaspora around the common
obligation to protect the historical memory and national monuments on the ethnic
lands of Ukrainians which are now part of Poland, the lands of so-called Zakerzonia.
Since 2008 “Vyriy” became an annual event, and ittakes place in the summertime in
the form of a stationary weekly camp and also travel. Today, within the camp, the
Ukrainian cemeteries in the villages of Żuków, Podemszczyzna, and Knyazi were
restored, and work at the cemetery in Sucha Wola started. The tombstones in the
mentioned cemeteries were carved by folk craftsmen from the Brusnivs’ka stone
school, which ceased to exist after the deportation of Ukrainians from Polish territory.
The organizer of the camp is the Public Association “Vyriy,” which includes the
activists of public youth organizations and the students-restorers from the L’viv
Polytechnic National University. Among the partners are Plast – the National Scout
Organization of Ukraine, LMMHO Plast Organization "Burlak Band," LOO
"Lemkivshchyna," LOMHO "Young Lemkivshchyna," OUM "Heritage," HO "Zakerzonia"
(Canada), the L’viv City Council, the L’viv Oblast Council, and the L’viv Oblast State
Administration.
Our contacts:
Public Association “Vyriy” [email protected]
Photos: Roman Barabakh
11
Photo 4
Unfinished church from the late
1930s in the village of Laszki,
Poland
Photo 3
Restoration work on the Sucha Wola
cemetery, Liubachivshchyna, Poland.
Photo 2
Opening of the camp-expedition on
the military cemetery in Pikulice
near Przemyśl, Poland.
Photo 1
The cemetery in the middle of the non-
existent village of Sucha Wola,
Liubachivshchyna, Poland. Before work
commenced.
12 OUR PEOPLE
The Meeting of the SFULO Presidium in Priashivshchyna
On June 20, 2015,
during the 61st Festival of
Culture of Rusyn-
Ukrainians of Slovakia in
Svidnik, the meeting of
the Presidium of the
World Federation of
Ukrainian Lemko Unions
occurred. At the meeting
were present: from the
Ukrainian side –
V.Mulesa, S.Maykovych,
from the Slovak side –
P.Sokol, P.Bohdan, from
the Polish side – E.Hoysak, V.Slanta, from the Serbian side – V.Paplacko, M.Cap,
J.Mudryj, and also the head of SFULO,
Sofiya Fedyna.
The main purpose of the meeting was
the issue concerning the situation
involving the Rusyn-Ukrainian Union in
Slovakia, which is critically worsening,
given the reluctance of the Slovak
government to recognize such a
community as Rusyn-Ukrainians, and
also the
resistance of
Rusyn
organizations.
Additionally, the participants raised the question of Rusyn
issues with the activities of SFULO and resisting aggressive
position of Rusyn organizations toward Rusyn-Ukrainians.
The next issue was the discussion of new methods of
activity of SFULO and the challenges of the information
age. Finally, brief items of information concerning the
activities of SFULO were presented. During the
celebrations, the delegations participated in theceremonial
laying of flowers at the memorial atthe Dukla Pass, at the
memorial of the educator Oleksandr Pavlovych, at the
monument of General Svoboda, and at the memorial to those killed in World War II.
13 The head of SFULO took part in the opening of the Festival and also gave a welcoming
speech.
Visit of the Head of SFULO to the USA at the invitation of
the Organization of the Defense of Lemkivshchyna
On June 27-28, 2015, at the Ukrainian Youth Association headquarters in Ellenville, USA, the
15th Annual Lemko Vatra occurred. At the invitation of the Organization for the Defense of
Lemkivshchyna, the head of SFULO, Sofiya Fedyna, attended the Vatra. In addition to
participation in the solemn and festive events, the head of SFULO took part in the meeting of
the Lemko Research Foundation (headed by Andriy Khomyk), in particular discussing
scientific papers which had been submitted to the Foundation’s contest. Also on Sunday, on
June 28, the head of SFULO gave an open lecture on the topic, “The Present State of the
Lemko Question in the World.”
For more details concerning the Lemko Vatra, see the special issue of the Herald.
14
On June 28, in Sokil’nyky the Memorial of the Deported
Ukrainians from Zakerzonia was opened
On June 28, the Day of the Constitution of Ukraine, in the village of Sokil’nyky, not
far from L’viv, near the Church of the Dormition, the solemn opening of the Monument
“Punished without Guilt…” took place (sculptor – Mykola Hurmak). The sculptural
composition in the form of an angel with lowered wings was installed on the occasion
of the 70th anniversary of the sad events and also in memory of the victims of the
repression and deportation of Ukrainians from Lemkivshchyna, Nadsiannia,
Liubachivshchyna, Sokal’shchyna, Kholmshchyna, and Pidliashshia. This initiative of
socio-cultural associations was supported by the local authorities – the Sokil’nyky
Village Council and the District Administration of Pustomyty Raion.
Sokil’nyky was not chosen by chance. Right here, near the Ukrainian-Polish border,
immigrants from 123 Ukrainian villages in Zakerzonia settled in due time with the
hope of someday returning to their homeland. Today the immigrants and their
descendants constitute a substantial part of the villagers.
The festivities began with Divine Liturgy in the Church of the Nativity of the Birthgiver
of God (UGCC) and the Church of the Dormition (UOC-KP). In the Orthodox Church,
near which the monument was installed, a Hierarchical Divine Liturgy was celebrated
with the participation of Dymitry, Metropolitan of L’viv and Sokal.
15 After the service both religious communities, accompanied by the brass band
“Fanfares of L’viv,” converged on the square near the monument, where the gala
opening occurred.
The honor of the opening of the monument “Punished without Guilt…” was given to
the head of the village of Sokil’nyky, Mykhaylo Krysa, and People’s Deputy Bohdan
Dubnevych. After the performance of the national anthem of Ukraine, the clergy of
both churches headed by the Metropolitan presided over the consecration. The priests
of local churches (Fr. Yaroslav, Fr. Volodymyr, Fr. Rostyslav, and Fr. Lyubomyr) and
also Father Roman Shafran and Father-Doctor Myroslav Mykhaylyshyn from Poland,
participating by invitation, took part in the consecration.
During the event, speeches
were given by Mykhaylo Krysa,
the head of the village of
Sokil’nyky, Victor Babiy, the
head of the Pustomyty District
Council, People’s Deputies
Bohdan Dubnevych and Lev
Pidlisetsky, living witnesses of
the deportation who now reside
in the village. Closing remarks
were given by the
representatives of the socio-
cultural associations of
deported Ukrainians –Stepan Maykovych (“Lemkivshchyna”), Volodymyr Sereda
(“Nadsiannia”), Olexandr Voloshynsky (“Kholmshchyna”), and Bohdan Paradovsky
(“Liubachivshchyna”).
At the conclusion of the event the representatives of these four socio-cultural
associations laid at the foundation of the monument capsules of earth from their
territories, which had been consecrated earlier during the Hierarchical Divine Liturgy.
As a bright symbol of the memory of the victims of the deportation, white doves were
released into the sky.
16 Reference
The historic Ukrainian village of Sokil’nyky in the postwar years gave shelter
tohundreds of Ukrainian families who were deported from their ancestral Ukrainian
lands, which were given to Poland. This village became native for the children and
grandchildren of the forced migrants from Lemkivshchyna, Nadsiannia,
Kholmshchyna, Pidliashshia, Liubachivshchyna, and Sokal’shchyna.
The first deportees arrived in the village in 1945. By 1947 in Sokil’nyky there
were immigrants from 123 towns and villages of Zakerzonia. Most of these families
were first deported to the eastern oblasts of Ukraine. They desired to come back to
their native lands. They fled to the West, but the border was already closed. These
people were directed to Sokil’nyky and other villages, where there were empty houses.
Author Taras Rad’
Meeting of the All-Ukrainian Union “Lemkivshchyna” (VUTL) Board in Perechyn
On July 4, in Perechyn, Zakarpattia oblast, the third meeting of the year for the All-
Ukrainian Union “Lemkivshchyna” occurred. It is to be noted that the two previous
meetings were held in Ternopil’ and L’viv.
The meeting began with anaddress by the head of the Union, Vasyl’ Mulesa, where he
spoke about the work of the Zakarpattia organization. He in particular noted the trip
17 of a delegation to the Festival of Rusyn-Ukrainians in Svidnik. He did not like that the
Festival is losing its Ukrainian soul, especially its flags and scene. A good word was
said about the event, which was held by the Zakarpattia organization on the occasion
of the Day of Unity in Uzhhorod.
The L’viv delegation was represented in full strength. The head of the organization,
Stepan Majkovych, spoke about a number of official visitsby the L’viv organization to
Slovakia and Poland, where they established cooperation and agreed to hold joint
activities. He also mentioned about the opening of the memorial, “Punished without
Guilt…” in the village of Sokil’nyky on the occasion of the 70th anniversary of the
deportations of Ukrainians from the historic lands of Lemkivshchyna, Nadsiannia,
Kholmshchyna, Pidliashshia, Liubachivshchyna, and others. The L’viv organization is
also actively preparing for the first L’viv Oblast Festival “Buzzof Lemkivshchyna,”
which will take place in Zymnya Voda on August 29-30.
The head of the Ivano-Frankivs’k delegation spoke about its publishing activity, which
was recently revived. Also the call was sounded to write new booksin order to transmit
the knowledge which Lemkos retain. The Lemkos of Ivano-Frankivs’k put much effort
into the construction of a church. Upon the suggestion of Stepan Krynytsky, who was
not present, the delegates decided to send a letter of appeal to the People’s Deputies
concerning the preservation of exemptions for utility payments for deported Lemkos.
The Board supported this letter.
Only one participant came from the Ternopil’ Union, namely Ihor Duda, the editor in
chief of the newspaper, “Bells of Lemkivshchyna.” In his report he mentioned about
the construction of the Lemko Village Museum, about the preparations for the Bells of
Lemkivshchyna Festival, and about the work on the periodical of the Lemkos of
Ukraine, “Bells of Lemkivshchyna”. He appealed to the heads of the branches not to
hide their news and achievements, but instead to share them with others by sending
articles to the editorial office.
All of the branches hold Lemko pysanka competitions at Easter time, so the head of
the Lemko Research Foundation, Petro Handiak, offered to arrange an All-Ukrainian
Lemko pysanka competition next year. The majority approved this proposal.
Special attention was paid tofilling the Lemko Village Museum with new exhibits.
Mykhaylo Tykhansky spoke about the present condition of the museum, which is
every year filled with new exhibits. Mainly people from surrounding villages bring their
things there. At the meeting the museum exhibition was enriched with the painting
“Lemkos at the Bazaar,” which was presented by Vitaliy Slobids’ky, who was present
and who was nominated by the All-Ukrainian Union for the title of Honored Artist of
Ukraine.
Additionally, the participants discussed the question concerning the Kyiv branch,
which has not actively taken part in the affairs of the All-Ukrainian Union for a long
time. The offer to create a new center for the All-Ukrainian Union in Kyiv was not
accepted; instead, the delegates approved a decision to clarify the circumstances of the
activity of the B. I. Antonych Lemkivshchyna organization.
18 A proposal by Vasyl’ Mulesa created some confusion among the participants; he
offered to send a request to V. Putin (!) to restore the buildings in the village of
Peremozhne (Luhans’k oblast), where many deported Lemko families live, or used to
live. The proposal arose because of the story by Anna Kyrpan about the predicament
of the Lemkos of this village. After the commotion, clarification came, and the Board
unequivocally rejected this proposal.
Summing up the work of the Board, we must say that each of the regional
organizations present does good work, and their work yields good results. In a while,
we should see joint activities which involve all of the regional organizations together.
Not a language, but only a dialect
They say lem (instead of the Ukrainian til’ky
or lyshe), meaning "only" – that is why they
are called Lemkos. They are divided by
borders and scattered all over the world; they
attend different schools and churches; some
consider themselves as Ukrainians, othersas
Rusyns, a distinct people; their language has
different variants, and this language can be
learned in schools and even in universities,
but not here – not in Ukraine.
“Anna Shamayda: the only student who took
the Lemko language final exam this year” – reported the Polish news. Gazeta Wyborcza told
about it in detail, because even for Poland it was an extraordinaryevent – even those territories
which are inhabited by Lemkos do not have schools where instruction is carried on in the
Lemko language; instead, there are inter-school centers, where those who wish can study.
However, one’s grade in the Lemko language as a school subject is recorded on one’s report
card and is considered as part of the average grade for entering an institution of higher
education. In Poland the methodological teaching of the Lemko language in schools was
introduced in 1991, and since 2000 it has appeared as a separate subject in the Department
of Philology of Kraków Pedagogical University.
The Lemko language is spoken in Anna’s parents’ house; they speak Polish only when friends
come to visit. “On the final exam I chose the Lemko language primarily to show my peersthat
it is possible. Perhaps because of this, in a year or two they will take final exams in the Lemko
language?” – said the girl to journalists from “Election.”
Do Lemkos in Ukraine have such opportunities? No, they do not. The Lemko language is not
even codified here, although in the 1990s there were such attempts. Thus, it can be learned
only through communication with native speakers and by reading literature written in the
Lemko language.Incidentally, there is no modern literature on such topics - most of it consists
of old works of Lemko authors.
19 Does this situation discriminate against Lemkos? It has been found that it does not, or at
least many Ukrainian Lemkos do not think so. At our request to explain the situation, the
head of the World Federation of Ukrainian Lemko Unions Sofiya Fedyna said this (she asked
that weshare her
words without any
censure or
changes): “First of
all I will emphasize
that there is a
Lemko dialect of the
UKRAINIAN
language. And each
locality had and
now has its own
particular qualities
of pronunciation and
definition of certain
concepts. However,
a dialect is a living substance which is constantly changing and DOES NOT purport to have the
status of an official language. The Ukrainian language is rich withdialects – each historical-
ethnographic region has its own. The creation of a separate Lemko language, in contrast to the
Ukrainian language, aims to deny Lemkos’Ukrainian roots, ignores the deportation of Lemkos
from their native land because of their Ukrainian essence, and creates a non-existent substance.
But we should cherish and remember the speech of our grandfathers and great-grandfathers–
because it is our heritage and our coloration.”
The position of Ms. Fedyna as a representative of Ukrainian Lemko community is well
understood, and in the light of Donets’k-Luhans’k separatism it becomes even clearer, but it
does not explain why the Lemko dialect is not practiced in the schools and universities in
Ukraine, at least on an optional basis, as it is in Poland (or Slovakia). The Docent of the
Department of Ukrainian Literature of Ivan Franko L’viv National University, the writer Nazar
Fedorak, explained the essence of the problem to “Z”: “In Ukraine, it is impossible to study the
Lemko language as a language. Instead – hypothetically – even the Slavic Languages
Department of Ivan Franko L’viv National University could establish the study of, for example,
the Silesian or Malopolskan language. In Poland everything would be exactly the opposite.”
So, the situation is half linguistic and half political. No language in the world on the territory
that is "controlled" by a definite literary language recognizes as a language that which is
considered to be its dialect. (Let us recall the example of the Russian Empire with its thesis
about the “Little Russian” dialect.) Abroad, the situation is the opposite.
“If the Lemko language would be recognized as a separate language, it would erode the inner
organization of the Ukrainian language as “a unity in diversity.” The Hutsuls will say: “Our case
is no different”–and so on to the mixed language of Zakarpattia, the Polissia and Volyn’dialects,
and then – to the Odesa, Poltava, and Slobozhanshchyna dialects…,” explains Nazar Fedorak.“
In Ukraine such a term as “the Lemko language” (like “the Hutsul language,” “the Boyko
language,” and ultimately, “the Rusyn language”) does not exist and obviously will not exist,
and clearly, this is right. I will explain why. Every living language has its dialects, the more the
better for the language. When the representatives of dialects and jargons begin fighting for exact
linguisticdistinctiveness, then linguistic separatism starts, which any unified literary language
will not tolerate.”
20 The writer notes that in Poland live tens of thousands (perhaps more than a hundred
thousand) highlanders, native speakers of certain Polish dialects, the so-called “Malopolsky”
and “Silesian” dialects. But the Poles do not and will not ever give these dialects the status of
a language.
“Instead, the Lemko – I will
say – speech is not a dialect of
the Polish language, hence its
status as a language does not
threaten the Polish language.
For instance, Serbia has a
similar situation, where they
recognize both Ukrainian and
Rusynas languages; moreover,
the Philosophical Department of
Novosadsk University even has
the Department of Rusyn
Philology. It does not do any
harm, and, what is most
important, does not affect the
Serbian language, which has its dialects, which could themselves be called languages in other
countries,” says the philologist.
It is to be noted that before World War II - until the Western variant of the Ukrainian literary
language existed – the question of the separateness of theLemko dialect was not raised as a
practical matter, but with the unification of the Ukrainian literary language, based only on the
Poltava dialect, the level of contrast with the Lemko dialect grew sharply. Thus, the Ukrainian
Lemkos now (and for the foreseeable future) can only envy the linguisticopportunities of Polish
Lemkos. But the Ukrainian Gagauzes can rejoice, because they have an opportunity to study
their language in school, which I cannot say about the Gagauzes of Turkey.
Tetiana Nahorna
Source: Zbruc
21 CULTURE
One unusual day in a usual village
Or the International Folklore Festival “The World under Kychera
– the World came to Kurov”
Summertime is associated with the
period of festivals –festivals of traditional
and modern music, festivals of theatre,
film, beer, sport and of all that comes to
mind. Many villages and towns in
Slovakia could envy the Festival which
occurred in Kurov. On Sunday, on June
28, 2015, in a small village of
Bardiivshchyna, the International
Folklore Festival of National and Ethnic
Minorities across thedifferent countries
of Europe, America, and Asia “The
World under Kychera – the World Came
to Kurov” occurred for the fourth time.
The Festival was begun in the Polish town of Legnica, where the Lemko folk group
“Kychera” originates. The head of the group, and also the father of the Festival, is
Yuriy Staryns’ky. In Poland the Festival occurred for the eighteenth time this year. At
the initiative of Prof. Mykola Mushynka, the Festival is also held in Slovakia – in the
village of Kurov for the fourth time (every other year). The idea of the Festival is to
support the development and unity of culture among the national minorities around
the world. Not only local groups and groups from neighboring countries presented
their folklore in Kurov, but guests from far-away exotic overseas countries came to the
Festival.
Thus, Kurov resembled Rio de Janeiro more
than a quiet Lemko village in Eastern
Slovakia. For a few hours it turned into one
large, inter-ethnic, and intercultural
carnival, where an old lady wearing a
headscarf from the depths of the village and
a dark-skinned girl in multicolored costume
could meet.
The main organizers of the Festival were the
rural government and the village folk group
“Kurivchan.” But actually the whole village
took part in the preparation – children and
22 parents, hosts and hostesses, pensioners and firefighters. Each had his job and thus
joined in the organization of the great Kurovfestival.
The atmosphere of the Festival was noticeable from the early morning.All the villagers,
like ants, came out of their houses and got to work. Some cleaned around
theirhouses; others decorated the yards with woven carpets, painted jugs, and hung
embroidered shirts in the windows. The boys prepared tents and equipment on the
playground outside the village and the girls decorated the stage with props and
colored ribbons. From the village council building one could hear the singing of
cheerful women,for the pensioners had gathered as usual in the kitchen to prepare the
typical Kurov dishes – machanka and cabbage. The nearby hall turned into a factory
for the production of varenyky. Women of all generations – grandmothers, mothers,
and the littlest granddaughters -- wanted to make their own varenyky. The hostesses
from each house brought kalatches and cakes, baked according to a secret family
recipe, to which they later treated the guests.
At two o’clock the villagers had just finished their preparation, when from thedepths of
the village they could hear singing, noise and music – the temperamental foreign
groups from neighboring Poland were approaching Kurov. The local organizers
welcomed the guests with bread and salt, according to the old Slavic tradition. Then
they all went to the amphitheater, where the main program occurred.
На The folk groups “Kurivchan” from Kurov, “Kychera” from Legnica, and their guests,
the folk group “Tarka” from Bardejov, and the foreign groups from countries such as
Brazil, Puerto Rico, Taiwan, Turkey, Serbia, and Romania showed their talent on the
stage. The master of Lemko singing, Mariya Machoshko, performed in a festive mood;
she sang well-known songs from her repertoire along with the audience.
In addition to performances on the stage there was an interesting supporting program. The
guests could visit the village museum which was established by the recently deceased Jan
Buyda in his house. On the main square, all could see the live exhibit “From grain to bread,”
and some households offered typical Kurov dishes.
Different national minorities met at the festival, representing different cultures, songs and
dances in different costumes. But one thing they had in common – their love for the customs
and traditions of their ancestors. It proves that national culture does not have any borders or
language barriers.
Prešov , July 4 Author Mykhaela Mushynka
23
WE TRAVEL IN UKRAINE. A VISIT TO "STEADFAST LEMKOS"
The head of the Museum Mykhaylo Tykhansky often meets visitors by himself.
Photo by the author.
In the town of Monastyrys’ka in Ternopil' oblast, there is a picturesque museum-
village of one of the Ukrainian ethnic groups.
For more than half a century, living far
away from their small homeland, the
Lemkos have preserved their culture and
customs. Formerly this ethnographic
group of Ukrainians lived in the
Carpathians, on the slopes of the Eastern
Beskydy, presently the territory of Poland
and Slovakia. But in the 1940s the
majority of Lemkos were forcibly relocated
to the territory of the Ukrainian Soviet
Socialist Republic. But wherever they
settled, they gathered together and formed
24 associations and centers. In the town of Monastyrys’ka, Ternopil’ oblast, where the
Lemko community is quite large, the entire Lemko Village Museum Complex arose. If
you are in these parts, you should visit this place by all means. For instance, during
the tour, I found out that Lemkos are a very sincere, friendly, and hospitable people,
and moreover, they are fond of jokes very much, especially vulgar ones. At the same
time, they are a profound people, who grieve for their native lands and are proud of
their outstanding countrymen.
At the Museum you will not only hear, but also see how this ethnic group lived.
On the tract of Bychov, on the outskirts of the town, real “khyzhas” (the name for the
houses in the Lemko language) stand: a homestead of a wealthy farmer, a house of a
dressmaker, workshops of a potter and carpenter. Look into the house – and you will
see icons and embroidered towels on the
walls, pots and other utensils on the tables,
and many other attributes that were typical
for the way of life of these mountain
residents. Here you can lie on a real
Lemko stove and touch a spinning-wheel or
a clothing machine. And most museum
exhibits are not a reconstruction, but real
antiques, preserved by settlers.
Also in the complex there are an authentic
well with tasty spring water, a chapel where
services are held during festivals, and a
small bell tower. The Museum staff lets the
visitors toll the bell – they say it is a sign
that you will certainly come back here.
Lemko khyzha (house).
Not only everyday life is represented in the
Museum. Here you can also see a "gazda"
and "gazdynya" (a host and a hostess) in
authentic costumes, from cap to slippers, hear the local dialect and even songs.
The head of the Museum Mykhaylo Tykhansky - a “steadfast Lemko,” as he calls
himself, communicates with the guests in the Lemko dialect, mixing stories about
historical and current events with jokes and tales: “Who does not know his past, does
not deserve a future. We, Lemkos, were driven from all parts of our native
Lemkivshchyna and settled in the picturesque area of Monastyrys’k raion. With our
own money we created the Museum - the treasury of our grandfathers and great-
grandfathers, where we could recall, revive, preserve, and enhance our unforgettable
culture, customs, melodious language, and where our children have the opportunity
25 to touch our implements, religion, and beauty, brought from our distant homeland,
with their little hands and sweet eyes”.
In the Museum authentic furniture and household items have been gathered.
Besides the buildings on the outskirts of Monastyrys’ka, the complex includes the
Ethnographic Museum in the town. It is the only such institution in Ukraine, where
the largest collection of artifacts of the history, art, and everyday life of the settlers is
concentrated. The guide will speak about his
famous countrymen: for example, about the
primitivist painter Nykyfor Dvornyak, whose
paintings were admired in Paris or about the
graphic artist and sculptor Vasyl’ Madzelyan
and the series of his etchings, “Lemko
iconostasis.”
Lemko architecture was famous for its wooden
churches.
Useful information
The address of the Museum (in town): 59
Shevchenko Street, Monastyrys’ka. The open-air Museum is located on the tract of
Bychov behind the town. Anyone will show you the way.
To contact the Museum, call +38 (035) 552-1199 or email: [email protected]
Author: Kseniya Zhuzha
Source: http://ye.ua/news/news_21382.html
ANNIVERSARY “VATRA”
The Vatra is here again! First – the regular Issue No. 3 (90) of "Vatra," in Summer
2015, and then, the Vatra in Zdynia. The 33rd Lemko Vatra, “where you can touch
with your heart the Carpathian beauty and the plaintive memories of your Dad or
Grandpa, drink your mother’s language from a well and soak your legs in the icy tears
of the land which is calling. And then – to take this Vatra spark to the place where
you live now, to the different countries of the world and warm your world in it again all
during the year…” as Editor-in-Chief Viktoriya Hoysak stated in her opening remarks.
But the journal "Vatra" devoted most of its attention to the 120th birthday of Epifaniy
Drovniak, about whom the cover “tells” us – there you can see the painting, "Bishop,"
by the man of the day (www.antyki.bukowski.pl). For more information about the
world-famous painter, read the article of Artur Izhevs’ky, the research worker of the
Institute of Ethnology at the National Academy of Science of Ukraine, “Without the
Stereotypes of the Totalitarian Era.” It turns out that there are skeptics, for whom the
official language of parish registers, the deportation lists, and folk tales do not prove
the greatness of the figure of this artist, as he was solitary. Nevertheless, his
26 paintings “came” to us, especially those, “Lemkos,” in which the unique Lemko
ethnographic type stands out. The author describes several paintings and affirms that
research concerning the true given name, last name, and pseudonyms of the painter
must continue. Also, according to Izhevs’ky, there is a lack of a sizable scientific
analytical and synthetic study of the creative work of Nikifor (one of the
pseudonyms?).
Stefan Hladyk also touched upon the subject of the research of skilled Lemko
craftsmen, citing his own chronology of the actions and results of the search for proof
of the identity of Epifaniy Drovniak. He also referred to the discussion panel in which
he participated in the Museum in Krynica, where there is no such last name as
Drovniak (?)… It is an interesting fact that an inhabitant of L’viv, Roman Turyn, who
had lived in Krynica in the 1920s and '30s, discovered Nikifor and praised his talent.
It would be more advisable to put both of these articles together and even to create a
column in the magazine – “Our heroes of the day” or “Famous names”.
The publication of the historian and Warsaw University Professor Piotr Szlanta,
"Lemkos in the Great War," is extensive and informative. The text should be read
carefully, but I will highlight the thesis, where the author writes that the Russians
from the very beginning of their presence in Halychyna declared their intension to
remain there indefinitely. Here is an excerpt from the speech of the Russian Governor
of Halychyna, Gen. Y. Bobrins’ky, to the delegation of the leaders of L’viv: “… Eastern
Halychyna and Lemkivshchyna are an ancient part of the unified Great Rus’. Since the
people… here were always Russian, the administration of these lands should be
conducted according to a Russian foundation. I will introduce the Russian language,
Russian law and structure (translation – my personal). The life of the common people
and the clergy, the destruction of Lemko villages – we should know this history…
Another equally interesting and informative article by the “Lemko from Krynica” is
called, “The Question of Magocsi: The Creator of a Nation or a Rusyn separatist
ideologue?” This article is very relevant in this present era of Russian intervention,
and it especially concerns the events in Zakarpattia, because it tells about the
“subversive” activity by the Toronto University Professor, Paul Robert Magocsi, with
respect to the history of Ukraine. I will not give away the answer, but I will share the
question asked by the article's author: “Who is Magocsi, and on what grounds and in
whose name do he and his followers affirm that the Rusyns are a separate nation and
have nothing in common with the Ukrainian people and that they, especially in
Zakarpattia, are being Ukrainianized?”
Adam Wiewiórka submitted his research about Gen. Karol Swierczewski for the 70th
anniversary of the end of World War II. Was the general involved in the announcement
of Akcja "Wisla," or had everything been previously planned?.. Studying the biography
of Swierczewski, A. Wiewiórka proves the criminal path of this Polish puppet.
The editor Adam Wiewiórka also published the third part of his story of the Legnica
Lyceum, with a photograph of it. In this part, he mentioned the late Ukrainian
teacher Ivan Spivak – a Lemko by origin from Hłomcza, who was one of the founders of
the Lemko Union in Legnica: “He was and still is the living history of our school. Each
graduate who was taught by Ivan Spivak carries inside many different stories, which
27 only confirm that he was a great, wonderful, and unique person. He showed the
richness of our minority in Poland, emphasizing that a person should first respect his
mother tongue from his native house, whether it be Lemko, or Boyko, or Nadsiannia,
or Kholmshchyna …” (A. W.).
A color page of “By the steps of the Elbląg Festival” is decorated with photos of this
event. We just can't do without the famous B. I. Antonych Cultural Center in Gorlice,
which recently welcomed special guests – children from different oblasts of Ukraine.
“Through old pictures and documents,” “From my shelf”, “Let us get back to the old
names!”, “From the home medicine chest”, “Journey to Lemkivshchyna” (this time to
the town of Tylicz) – these are interesting traditional features of “Vatra.” On the last
page, you will meet Ivan Hoysak, a Lemko carver from Zelenohirshchyna and his
unusual works.
I suggest that the editorial office should use the colored inset of the journal
thematically. Furthermore, I want to emphasize that this issue of the journal is an
anniversary edition. The summer 2015 is the 90th issue! Congratulations!
Review of the journal “Vatra” – Myroslava Oliynyk
News from the Lemkos of Zakarpattia
1. In the Y. Boksay Art Museum of Zakarpats'ka oblast an eveninggala was held to celebrate
Mother’s Day. The event was initiated by theZakarpats'ka Oblast Organization of the All-
Ukrainian Union “Lemkivshchyna,” including Volodymyr Shelepets, assistant head of the
regional organization and laureate of the State Prize for Science and Technology, Vasyl’
Mulesa, the head of VUTL, and Vasyl’ Husti, the head of the regional organization of the Union
of Writers of Ukraine. Vasyl’ Mykyta, the artist and academician of the Academy of Art of
Ukraine, Mariya Zubanych, People’s Artist of Ukraine, Viktor Telychko, Head of the
Carpathian Center of the Union of Composers of Ukraine and Honored Artist of Ukraine, and
Nadiya Pidhorods’ka, singer, teacher, andlaureate of international music competitions, took
part in the gala.
Works by the artists of Zakarpattia praising motherhood, including paintings, musical
compositions, poetry, and sculptures, were presented at the gala.
The attendees were able to touch these works of high art, which the best artists of Zakarpattia
presented to the public.
2. In Uzhhorod, the large-scale event “Ukrainian Embroidery” occurred. The organizers were
VUTL, headed by Vasyl’ Mulesa, and the Boyko Unionfrom the oblast center, headed by Iryna
Ihnatsevych.
In the Art Museum, at the initiative of the Lemkivshchyna Union, the participants in the
eventunfurled a hundred-meter Ukrainian flag, which they carried through the streets of
Uzhhorod to the Taras Shevchenko Monument. On People’s Square and Theater Square a
rally was held.The participants commemorated the dead and living heroes of the Anti-
TerroristOperation which has been ongoing in Eastern Ukraine.
28 The L'viv band “Lemko Bluegrass Band” combined country music
with Lemko songs
The main L’viv news of July 7, 2015 – Marichka Kryzhanivs’ka, July 9
Lemko Country Music.In L’viv there is a unique band, “Lemko Bluegrass Band,” the only one
of its kind in Ukraine, which performs Lemko, Hutsul, and Halychany songs in the style of
American country music, in particular in the bluegrass tradition.
Several L’viv musicians formed the band “Lemko Bluegrass Band”, or LBB for short, almost
three years ago. Each of them had been involved in folk music, but then they decided to
modernize it. Thus a unique combination was born: Lemko and Hutsul songs with country
music.
“We decided to present our heritage, Lemko or Carpathian music, through the prism of
another, more popular presentation, perhaps American pop, so universal for the whole world.”
– said Rostyslav Tatomyr, the singer and guitarist of LBB.
The musicians from LBB assure us that it is only at first glance that country and Lemko
music are incompatible. In fact, there is a historical link between them.
“We reproduce the historically accurate situation when, during the wave of emigration,
musicians from Lemkivshchyna and Boykivshchyna reached the USA and Canada, and they
encountered the phenomenon of recording, which they didn’t have here. Accordingly, they
brought with them all of their melodies and, working with the local musicians, they
alsolearned from them,” noted Vsevolod Sadovy, the melodionist of the LBB.
Bluegrass is a branch of country music, and its roots go back to Irish, Scottish, and English
traditional melodies. In bluegrass only acoustic, non-electronic instruments can be used. The
boys from L’viv perform live, and even added exotic instruments: a bouzouki, a banjo, and a
violin-trumpet.
“The violin-trumpet sounds like a gramophone. What I like about this instrument is that,
when you play it with other brass, it blends a little in a metallic sound and provides such an
orchestral mix,” – added Markiyan Turkanyk, the violinist of the LBB band.
Lemko aphrodisiacs
“Eat kyselytsia (Polish: kisielice), love a girl,”
says a Lemko proverb. Kyselytsia is a very old Lemko
dish, and has been known for at least four centuries.
It is something between fruit jelly and a fermentation
starterfor sour rye soup. But in sour rye soup they
put rye flour, and in kyselytsia – oatmeal and grits.
But the principle of leavening is the same, with
garlic, yeast, and brown bread.
The history of the proverb is simple: from long
ago, the Lemkos have believed that oatsare one of the strongest aphrodisiacs. People
in Lemkivshchyna say that if they feed a horse with wheat or rye in winter, it will gain
weight, but it cannot start working or go to a mare at once, it has to take off. But if
29 you feed it with oats, the horse immediately jumps on a mare. Lemkos often explain
the fact that they have a lot of children because they have many oat dishes in their
kitchen.
So, here is a recipe for kyselytsia:
Oat grits – ½ cup
Oat flour – 5 tablespoons
Water (warm) – 750g.
Yeast – 25g.
Brown bread – 1 slice
Garlic – 4-5 cloves
Mix all the ingredients and leave them to turn sour in a warm place for three or
four days. Add about half a cup of water to the fermentation starter, and strain the
whole substance through a small sieve. Pour five liters of water into a pot and boil it.
Add a few bay leaves, a few corns of black pepper, a few corns of sweet pepper, salt (to
taste), and a small handful of cumin.
Immediately thereafter, pour the prepared fermentation starter into the still-
boiling water, and cook for ten minutes (perhaps a little less; it is important to ensure
that itisthickened). It is necessary to constantly stir it.
Fry two onions till they become golden in sunflower oil, and then add them to
the already cooked kyselytsia. Chop a clove of garlic finely. Taste the dish – if it is too
sour, add some salt, if it is too sweet, add fresh lemon juice or apple cider vinegar. Put
a few leaves of celery or parsley in the bowl; if it is not a fasting season, add a boiled
quail egg or half of a chicken egg. You can sprinkle it with pork rinds, but not too
much.
Besides kyselytsia, Lemkos also cook chyr, which is soup with oat gravy on
milk, and staranka – milk soup with oat dumplings.
Source: http://kumpelgroup.com/lemkivski-afrodiziaky/
30 EVENTS
June
2 Volodymyr Barna (1953)
6 Oleksandr Barvins’ky (1847-1926)
10 Florian Zapletal, Czech (1884-1969)
13 Myroslav Ripetsky (1889-1974)
17 Creation of theBereza Kartuska concentration camp (1934-1939)
22 Vasyl’ Madzelian (1917)
24 Ivan Krypiakevych (1886-1967)
28 Theodore Hoch (1929)
30 Declaration of the Act of the Restoration of the Ukrainian State in L’viv (1941)
July
8 Ivan Bryk (1879-1947)
9 Action-51 launched
11-15 First large meeting of the Ukrainian Supreme Liberation Council at the village of
Sprynia (1944)
13 Petro Sukhors’ky (1903-1968)
16 Ivan Kyshchak (1901-1968)
17 Filaret Kolessa (1871-1947)
27 Volodymyr Khyliak (1843-1893)
27 Adam Fastnacht, Pole (1913-1987)
27 Jerzy Giedrouc, Pole (1906-2000)
28 Oleh Ivanusiv (1935)
August
1 Dezider Milly (1906-1971)
1 Kornylo Zaklyns’ky (1889-1966)
6 Andy Warhol (Andrew Warhola) (1928-1987)
8 Ivan Kozak (1891-1978)
11 Stephen Pel’ts (1894-1987)
14 Mykhaylo Sobolevs’ky (1886-1969)
15 Yaroslav Polians’ky (1930-1994)
16 Border agreement between Soviet Union and Poland about the Soviet-Polish border
on the “Curzon line” (1945)
20 Petro Smerekanych (1909-1997)
21 Dmitry Blazejowskyj (1910-2011)
21 Andriy Sukhors’ky (1929)
25 Nina Bayko (1933)
27 Ivan Franko (1856-1916)
30 Daniela Bayko (1929)
31
July 6 - The Day of Remembrance for Bohdan - Ihor Antonych
On June 6, the Day of Remembrance for
Bohdan-Ihor Antonych (the 78thanniversary of
his death), a panakhyda was celebrated at the
poet’s grave in Yaniv cemetery in L’viv.
The members of the L’viv organization of the
“Lemkivshchyna” union, the employees of the
Antonych Family Homestead Museum, the
students of the Bortiatyn school and
connoisseurs of his work came to honor the
memory of a great Lemko.They laid flowers, lit
candles, and in their speeches they cited the
words of Mykola Il’nytsky, Volodymyr Vasylenko, Vasyl’ Nazaruk, Orest Zilyns’ky,
Sviatoslav Hordyns’ky, and Danylo Il’nytsky about Antonych.
Lemkivshchyna participated
in the celebration of the
anniversary of the Ukrainian
Supreme Liberation Council
12 On June 12, 2015, in the village of
Sprynia, Sambir region, L’viv oblast, the
celebration of the 71st anniversary of the
Ukrainian Supreme Liberation Council
occurred. The Lemko community of L’viv
took part in the event.
Reference
On July 11-15, 1944, near Sprynia, on the border with the neighboring village
Nedil’na, under the guard of Ukrainian Insurgent Army sections, occurred the
constituent assembly of the Ukrainian Supreme Liberation Council – the organ of
political leadership of the Ukrainian liberation movement, which declared itself “the
supreme authority of Ukrainian people in the revolutionary-liberation struggle,”
established in Ukraine at the end of the Second World War at the initiative of the
Ukrainian Insurgent Army and the Organization of Ukrainian Nationalists (B).
32 On May 20, 2012, in the village of Sprynia, the first Ukrainian Museum of theKryivka
(thatis, a Ukrainian Insurgent Army bunker) began operations.The kryivka looks like
those used by the Ukrainian Insurgent Army.
In the Khreshchata Mountains the Memorial Cross was
restored
On June 15, 2015, the members of the
L’viv oblast branch of the “Lemkivshchyna”
Union took part in the activities of the
erection and consecration of the crosses in
the Khreshchata Mountainsin the
Komancza area of Poland.
The event was organized by the Association
of Ukrainian Political Prisoners and the
Repressed of Poland. On the site of the
former UPA hospital, a panakhyda was
celebrated and seven new crosses were
consecrated.
On January 27, 1947, in an underground
bunker of UPA, in the forested
Khreshchata mountain range, all of the
people present - the wounded, the sick,
and the medical personnel - perished
rather than surrender to the enemy. The
number of the dead ranges from seven to
20 according to various estimates. The
underground bunker is an extremely
unique object, which operated throughout 1945 and 1946. It was destroyed by Polish
troops in 1947.
33 HISTORY
The Refutation of the so-called “Wallachian Theory” of
Lemko Ancestry
Until today in some places references still appear to the so-called "Wallachian Theory" of the
colonization of Lemkivshchyna, that is to say, the Romanian origin of Lemkos; its
pseudoscientific nature has beendemonstratedbeyond question in the scientific community. We
are publishing the scientifically-reasoned refutation of Ivan Hvat’, which was published in the
27th issue of “History and Culture of Lemkivshchyna,”the Scientific Digestof the Museum of
Ukrainian Culture in Svidnik.
When we talk about the process of the settlement of the Carpathians, it is necessary to
pay further attention to the question of the so-calledWallachian Colonization on both
sides of the Carpathian range.
After the settlement of the lowland areas on both sides of the Carpathians, because of
the increased exploitation of the masses of peasants, people were looking for new land
to settle and to avoid the crushing burden of tribute. This is one side of the coin. The
other is that the feudal lords also showed a great interest in the cultivation of the
lands which they possessed, and, looking for a greater workforce, promised great
benefits to the settlers. If the “new” people settled in an already existing village, they
were exempt from taxes for five years. If they established a new village, which required
uprooting surrounding forests, and thus increased the quantity of fertile land, their
tax exemption lasted for 12 or 16, and in some cases, even from 20 to 24 years.
Obviously, such benefits encouraged the villagers to migrate. There were even
occasions when the feudal lords enticed villagers away from the possession of other
feudal lords, despite the fact that if their actions were proven they would have had to
pay a monetary penalty.For example, on the estates of the Princes Ostrogski, in Skole
region, there were instructions, the essence of which can be characterized by the
phrase “ExhortationtoFreedom.” These were instructions regarding how to entice
peasants from other areas and from other landowners. At the same time, there was a
clear warning, “Do not draw the serfs from the royal estates, because there will be
trouble, but take people from remote places, so that nobody can find out about them.”
These processes to encourage migration to the mountainous area of the Carpathians
commenced already at the beginning of 14th century. The new villages usually were
under the “Wallachian Law.”In the Carpathians the peasants who worked as
shepherds and stockbreeders were called “Wallachians.” In Romanian lands the ethnic
Romanians were called Wallachians, and in Zakarpattia, in Northeastern Slovakia,
and in Carpathian Halychyna, the Ruthenians (Ukrainians) were also called
Wallachians. In the new villages,some legal traditions werepreserved from the days of
Kyivan Rus’. The founder of the village, who was usually the head of the village, was
called a "knyazh" (prince).In southern Lemkivshchyna,the knyazh was called a soltys
(from the German "Schultheiss").A group of villages formed a “krayina,”the judicial
power of which belonged to the voivode (“kraynyk”). To solve important problems, the
people gathered in a court session that is very similar to the "kopny court" which is
found in the Dnipro region of Ukraine.
34 The theory of the "Wallachian" settlement of the Carpathians appeared in Poland in
the middle of the 19th century, and was purposed toward one object – to prove that the
Carpathian landswere empty ("wild fields") until the appearance of the Polish feudal
lords, and that the Wallachians, not the Ruthenians, colonized these lands. At the
beginning of the 20th century Hungarian researchers made similar attempts regarding
the history of their state, emphasizing ius primae occupationis (the right of initial
capture) to affirm that the Magyars were the first settlers in the territory occupied by
Hungary.
The originator of the theory about the Wallachian colonization of the Carpathians was
A. Stadnicki, a Polish scientist, concurrently with the demand at the Slavic Congress
in Prague, in 1848, by the delegates of the Supreme Ruthenian Council to separate
the WesternUkrainian lands, which were part of the Austrian monarchy, into a
separate province. For the province of Galicia, this required the division ofthe land into
two separate provinces: the Eastern (Ruthenian) with its center in L’viv, and the
Western (Polish) with the center in Kraków. The Ruthenian province should have
included the eastern Ukrainian districts of Halychyna, populated with Ukrainians,
which long ago belonged to the Principality of Halych, and later to the Ruthenian
Voivodeship, which consisted of five lands: L’viv, Przemyśl, Sanok, Halych, and
Chełm.The requirement that Galicia be divided provoked the resistance of Poles, who
used the theory of the so-called Wallachian colonization and the Wallachian law to
demonstrate that in ancient times this territory was not settled and that only in the
late Middle Ages was it colonized by the Wallachian (Romanian) ethnic element. To
reinforce this view, there were such evidences as the appearance of the villages under
the Wallachian law, the presence of some Romanian words and the names of the
places in the language of the inhabitants of the Carpathians. In the 20th century, K.
Dobrowolski, another Polish scientist, was a supporter of this theory, and today Jerzy
Czajkowski cautiously preserves it in his writings, for instance, in the book “Study of
Lemkivshchyna” (Studia nad Lemkowszczyzna, Sanok, 1999).
Czech and Slovak researchers also thoroughly studied the question of the so-called
Wallachian colonization of the Carpathians. One of them was D. Cranjala – the Czech
historian of Romanian origin. As early as 1938, in Prague, he published his work in
the Czech language “Romanian influence in the Carpathians with specific attention to
Moravian Wallachia” (Czech “Rumunské vlivy v Karpatech se zvlastnim zretelem k
MoravskémuValassku”), where he refuted from a historical and philological angle the
theory of the Romanian colonization of the Carpathians. In another book, published in
1963, Cranjala again summed up all the researchabout the settlement of the
Carpathians which was available at that time, and came to the same conclusion as he
had in 1938.
Primarily, the very word “Wallachian” (in Slovak vlach or valach, which meant mainly
a mountain shepherd) is Slavic.
If you study the local place names in the Carpathians which are certainly of Romanian
origin, then you will see that the westernmost limit reached by the Romanian
(Wallachian) population is from the western part of present Zakarkapttia oblast to the
Uzh River. The Romanian-speaking peoples did not go beyond this western border
either before or after the 14th century, states Cranjala. According to the conclusions of
35 the majority of Slovak and Czech scientists, people who worked as shepherds,
regardless oftheir ethnicity, were called “Wallachian” in the Carpathians.
There are also other historical arguments undermining the theory of the mass
Wallachian colonization of the Carpathians.
The Turks captured the Balkans in the 14th century. Various sources tell us about this
war. We also know about the journey of a group of Orthodox Serbs, headed by
Patriarch Arseniy III, and their settlement in Muscovy, but the sources of those days
do not contain any mention that in the 14th century the Wallachians (Romanians)
began to move from the Balkans in a significant number, traveling along the
Carpathians to the present Slovak-Czech border region of Moravia. If we agree with the
statement that the compact settlements in the Carpathians of the 14th-15th centuries
belonged to Wallachians (for instance, in the Sambir region alonethere were over 90
villages, and in the lands of Sanok there were over 150 villages under the Wallachian
law), there is the question of how the relics of the material and spiritual culture of
these “Wallachians” could disappear in such a short time, during which these villages
were isolated from the inhabitants of the lowlands. History does not know such cases
of the assimilation of compact groups of people during one or two centuries, especially
in the Middle Ages. If we assume that they were absorbed by the Ruthenian
environment, why, then, notwithstanding great efforts in Lemkivshchyna, was it not
possible to Polonize these Ruthenians-Lemkos?
Yuriy Hoshko, acontemporary Ukrainian scientist, has devoted considerable attention
to the questions of the so-called Wallachian colonization of the Carpathians and the
Wallachian law. In his writings he demonstrates that the arguments of the supporters
of the Wallachian colonization and the Wallachian law do not have a durable
foundation. Y. Hoshko first emphasizes that the Wallachian law has never been
codified; the termitself refers to customary law, and its implementation in this territory
required officials who knew the law and could teach its application to people. There
were no such officials. If the people are not aware of a law or do not recognize it, such
a law cannot fulfill its mission – to manage the life of the community. An authority can
make laws, but they exercise their function only when the serfs accept them.
In 1434, in Poland the Law of Rus’ was cancelled, but this does not mean that it
ceased to operate and that Polish law was implemented. For example, in the Przemyśl
region, which is closest to Poland, there were no villages under the Polish law. Y.
Hoshko concludes that the village judiciary in the Carpathians and Subcarpathia used
the laws of the “Justice of Rus’” and the customary law of Rus’ the longest. This is
understandable, because the customary law of the indigenous population is an
organic part of it and is thus supported morally.
Author Ivan Hvat’
Source: Hvat’, I. Historical development of Lemkivshchyna until 1918,
Scientific Digest of the Museum of Ukrainian Culture in Svidnik, Issue No. 27.
History and culture of Lemkivshchyna, editor in chief and compiler M.
Sopolyha. – Svidnik, 2013.-pages66-68
36 FEATURED PERSONALITY
Memories of Kurt Lewin about his stay in the villages of
Krynica and Florynka
A fragment from the book
“Journey through Illusions”
(L’viv, 2007) by Kurt Lewin
(1925 – 2014), the son of a
L’viv rabbi, who was saved
by Metropolitan Andrey
Sheptytsky, about his stay in
the villages of Krynica and
Florynka. From 1942 to 1944
he was disguised as a monk,
Roman Mytka,in the Studite
Monasteries of L’viv and
Luzhky (Osmoloda). During this time he imbued the rite of the Greek Catholic Church
and learned the Ukrainian language, and for all his life he remained grateful to
Metropolitan Andrey and the Studite monks for his own and his brother’s safety during
the German occupation. When the Soviet troops came, he went to Lublin, where he
worked for the Polish Committee of National Liberation and joined the Polish army as
Lieutenant (junior grade) Roman Matkowski, from whence he was demobilized in 1945.
During his service,Roman received a pass to the sanatorium in Krynica, and at this time
he visited the Studite Monastery in Florynka and its abbot Fr. Marko Stek. Despite the
fact that Ukrainian readers may like not all they read in this book, we still recommend
its reading to everyone who cares about personal human experiences in the hard times
of the war in L’viv and Halychyna.
A few kilometers from Krynica, in another mountain valley, in the very center of the
Lemko regionis situated the village of Florynka. There was a Studite Monastery there,
which held services among the poor Lemko communities. The Superior of the
Monastery was Fr. Marko Stek. Even before the Soviet troops returned to L’viv, he was
sent there by Abbot Klymentiy (ed. – Sheptytsky), who wanted the monastery in the
west to have an experienced and energetic member of the Studite community.
Lemkos are a separate group of mountain-dwellers, ethnic Ukrainians, Greek
Catholics, who inhabited the western part of the Carpathian chain. They had a
certain affinity with Boykos, who lived in the central Carpathians, where Luzhky is
situated (ed. – Lewin mentions another Studite Monastery in Pidliute in Osmolod, where
he was hiding during late 1943 and early 1944). Due to their isolation, the Lemkos
preserved their traditions and customs which have existed since prehistoric times.
They wore embroidered linen shirts with tassels and pants made from thick hemp
cloth. The hemp was used also for making burlap and clothing for the poor. The
Lemkos also wore keptars (sleeveless furry sheepskin coats) with a woolen exterior,
leather hats with curved sides, and sandals made from old car tires. They wound a
37 linen cloth around their legs to the knees. The Lemko costumedid not essentially differ
from that which the Boykos wore in the Luzhky area.
Lemkos also came to Krynica. Once I went out to
the village and greeted one of them with the
traditional “Glory to Jesus Christ!” He replied:
“Unto the ages of ages.” I asked: “Uncle, how are
you doing?” He answered in the same
ceremonial way, according to the custom of the
Ukrainian peasants. When he saw the Polish
military uniform, he froze at first and looked at
me with mistrust. But when he heard the
greeting in his native language, he calmed down
and recognized a Ukrainian in me, dressed in the
hated Polish military uniform. I came to the point
and told him that I was a GreekCatholic and that
I would like to go to the church service on
Sunday. For a moment the Lemko studied me
carefully, and then he said: “I am an ignorant
Lemko; I came to Krynica to buy some salt.
Maybe the Basilian nuns from the
nearbymonastery will tell you something.” I
thanked him politely and went to look for the monastery.
Soon I found this monastery and rang the doorbell. A frightened nun opened the door
and asked what I wanted. I said that I wanted to talk to the Superior on private
business. She invited me to the guest room, beyond the foreclosure (ed. – rooms for the
accommodation of monastics), and a few minutes later the Superior arrived.I said to
her in Polish that I knew that in Florynka lived a Studite Father, Marko Stek. I
requested that he should come to her monastery the following day at three o’clock.
The Superior said that she did not know a Fr. Stek, that the nuns have devoted their
lives to prayer and teaching children, and that they lived in poverty and did not
interfere with anything. In short, a Polish officer searching for a Greek Catholic priest
scared them to death. Then I told the nuns that they had to bring the Studite Father,
and that I would come the next day.
It was not a great deed on my part, but there was no other choice. The times then
were uncertain, and I had to be careful. The Ukrainian partisans operated in the
mountains, and the remnants of German units were still wandering there. The Polish
partisans killed the Ukrainians and also their own countrymen for cooperating with
the Soviets and for helping the Transitional government (ed. – Polish Committee of
National Liberation). My stay in the sanatorium could be interpreted as treason or
collaboration with the occupiers.
The next day, at three o’clock, I rang the Monastery doorbell. A nun opened the door
and led me to the guest room. The Superior and Fr. Marko were already waiting there.
According to the Studite custom, Father and I hugged each other, symbolically kissed
each other on the shoulder, and then switched to the Ukrainian language. The amazed
38 nun tactfully left the room. A few minutes later she and other nun brought us some
tea and cookies.
I had not seen Fr. Mark since he arrived in Luzhky. He had been transferred from L’viv
to Florynka shortly before I returned from Luzhky to St. Josaphat’s Monastery in L’viv.
Already a year had passed since I said goodbye to the Studites and left L’viv. Many
things had changed, and many events occurred since our last meeting, so we had all
of this to talk about.
We were so glad to meet. The guest room reminded me of my life in the Studite
Monasteries of L’viv. In the place of honor a portrait of Metropolitan Andrey hung. He
was sitting in a wheelchair. This photo was taken in the garden of St. George, with the
Cathedral in the background. This man, who had such a powerful effect on our lives,
now was looking at us.
I told Fr. Marko that the deportation of the Ukrainians from Poland to the Soviet
Union wasonly a matter of time, and advised him to return to Warsaw with me, from
where he should immigrate to the West (ed. – in October, 1945, Kurt Lewin helped the
hieromonk Marko Stek to emigrate to Canada via Munich.)Father Marko said that he
had to contact Abbot Klymentiy to seek his opinion and to ask his blessing (i.e.,
permission).At this we parted, and each of us returned to his life in such different
worlds. This meeting in Krynica had serious consequences for both of us, but that is
another story.
Prepared and edited by Taras Rad’
Source: Kurt Lewin. Journey Through Illusions. – L’viv: Svichado, 2007. –
Pages – 142-145
Krynica Florynka