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:

visnyk.sfulo@gmail.com

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” vyriy.ua@gmail.com

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: monmuzej@ukr.net

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