Former Greek Catholic Church in Szlachtowa, Protection of the Virgin Mary, Consecrated in 1909, though not completed until 1920

RU SZLACHTOWSKA:

THE WESTERNMOST OUTPOST OF THE EASTERN SLAVS

By Richard Garbera Trojanowski

As I was watching the 2014 Winter Olympics being broadcast from Sochi, Russia, I found myself wondering how many viewers knew about the tragic history of that place. Sochi, after all, was not historically a Russian town. It was originally the home of the Circassians, a people who had been displaced during the Russian conquest of the Caucasus in the mid-19th century. The brutal ethnic cleansing campaign banished most of them to Turkey with many dying along the way, including more than a few who perished at sea while crossing from Sochi to Turkey on ships. The same thought had occurred to me two years ago when I visited the area formerly known as Ru

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Szlachtowska ( ), the westernmost Lemko territory in southeastern Poland. Before 1947, this area had been comprised of the villages of Szlachtowa (), Jaworki (), Biaa Woda ( ) and Czarna Woda ( ). Working on the "Lemko Project" has made me more sensitive than ever to the issues related to ethnic cleansing, minorities and minority rights. When I visited Ru Szlachtowska in July of 2012, it was bursting at the seams with holidaymakers hiking along the roads and trails into the national park lands that Poland had established there. I wondered then, how many of the summertime hikers, and how many of the winter sports enthusiasts realized that the beautiful landscape they were enjoying had, for centuries, been home to a peaceful, pastoral people with a rich folk culture? I imagined that most of them were oblivious. After all, except for the churches, the landscape held no traces of the community that had existed for centuries, where the Lemkos had scratched out a livelihood by sheep herding and subsistence farming. Some occasionally traveled to places near and far to work as tinkers, and over the centuries, became renowned for their skills as drotary (), men who mended broken crockery. In the period between 1945 and 1950, they were cruelly uprooted during ethnic cleansing campaigns which included Operation Vistula (Akcja Wisa), the final campaign to ethnically purify southeastern Poland, a fate that they shared with virtually all Lemkos, Rusyns and Ukrainians in Poland.1

1 These villages were largely expelled prior to Akcja Wisa, although the campaigns continued through 1947 and even afterward.

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The four villages of Ru Szlachtowska, shown at the upper left on the map, (which until 1945 had numbered 690 residents in Szlachtowa, 640 in Jaworki, 550 in Biaa Woda, and 350 in Czarna Woda), had always been separated from all other Lemko villages farther to the east, on the former Galician side of the border. In between were the ethnically Polish villages located near the Poprad River, which were populated by a sub-group of Grale (Polish highlanders) known as the Lachy Sdeckie. However, the villagers of Ru Szlachtowska remained connected to their Rusyn brothers and sisters that resided in villages located immediately to their south. During the era of the Austro-Hungarian Empire, Ru Szlachtowska was under Austrian governance while villages to the south such as Velky Lipnik and Kamienka were under Hungarian rule. The border between those jurisdictions was easily crossed and there were economic ties as well as family ties between the villages. However, after World War I and the establishment of the Czechoslovak state and the Polish Republic, there was suddenly an international border that needed to be crossed. The Polish-Czechoslovak border now divided Lemko villages from their brothers and sisters who essentially shared the same culture, but by zigzagging across the border it was still possible to travel from one Rusyn village to the next without encountering a Polish or Slovak settlement from Szlachtowa all the way eastward to the Krynica and Bardejov areas and beyond.

Being the westernmost Lemkos, and by virtue of their relative isolation, the residents of Ru Szlachtowska were unique in some respects. Rev. Stepan Dziubyna (1913-2004), a well-known Lemko Greek Catholic priest, was sent to Jaworki in 1939 as one of his first assignments as a priest and noted that there was very little if any Muscophile influence in the area. He mentions that by that time, a few villagers had adopted a Ukrainian identity, but by far most of the residents identified as Lemko-Rusyns. He was also amazed by the clothing worn by the locals. Even though they were Greek Catholic and spoke the Lemko vernacular, (though heavily influenced in this area by both Polish and Slovak) they dressed in a fashion that was almost indistinguishable from the Polish Grale. He also noted some peculiar local customs, such as a unique wedding custom. For three weeks prior to a wedding, the bride-to-be, along with her future bridesmaids, would dress identically and wear wreaths on their heads when they attended church on Sundays. During the reading of the banns of marriage, the wedding party would proceed to the front of the church and stand together before the iconostasis. According to Fr. Dziubyna, this was not customary in other Lemko villages.2

2 Rev. Stepan Dziubyna, I Stverdy Dilo Ruk Nashykh, Warsaw, 1995 Pages 57-58

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Men in Ru Szlachtowska before the deportations: Hnat Salaniec, Stefan Salaniec and Stefan Ikoniak. Hnat Salaniec and Stefan Ikoniak, being from Jaworki. (Stefan Salaniec is presumed

to be from Jaworki.)*

The similarity in attire, however, did not prevent communist authorities from considering the local Lemkos to be "undesirables" by the end of the Second World War. By virtue of their adherence to the Greek Catholic faith, they were to have no place in a new and ethnically homogenous Poland. Whether they considered themselves to be Rusyn, Lemko or Ukrainian, their fate was to be banished. When the Red Army entered the Ru Szlachtowska area in early 1945, their modus operandi was the same as it had been in the eastern Lemko villages in the fall of 1944. They recruited eligible males into the Red Army and "encouraged" others to resettle to Soviet Ukraine. In this region, as opposed to some other counties, the number of people who relocated to Soviet Ukraine was very high: 1857 people.3 There were few Poles living there. There was only one Polish family in Jaworki and only 10 in Szlachtowa village, although there were apparently a few mixed marriages. But what were the reasons for this high rate of success in securing voluntary relocations?

When resettlement commissions were set up in Lemko villages, some of the poorer residents were intrigued by the promise of better lives in Ukraine. But, in the case of the Ru Szlachtowska region, even though the residents may have been poor by some standards, they didnt necessarily think of themselves that way. To be sure, their 3 Chusnutdinow, Anna, Nowa Ukraina, Kulturowy fenomen Rusi Szlachtowskiej, Krakow-Przemysl, 2010. Page 113 .

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situation was comparatively better in the years leading up to WWII; however, by the end of the war, their material wealth had dwindled. During the war, they had been obliged by the German authorities to provide kontyngenty (quotas of foodstuff and also farm animals), an in-kind tax that had created a strain. In addition, Polish partisans operating in the area also demanded that they leave their storage sheds unlocked so that the partisans would have access to take whatever provisions they needed. Despite the hardships that the war had imposed on the Szlachtowska villagers, the real reason for the mass exodus of the native villagers had little to do with voluntary resettlement.

Polish accounts of the period leading up to the ethnic cleansing differ considerably from the recollections of the Lemkos themselves. Some Polish partisans, including members of the Armia Krajowa, noted a growing hostility among the Lemko population. They accused some Lemkos of being under the influence of the OUN (Organization of Ukrainian Nationalists) and alleged that they had reported Polish partisans to the German authorities and demanded money from couriers, only to turn them in afterward.4 In one act of retaliation against such alleged activity, some local Grale destroyed an Orthodox cross in Szczawnica (a Polish town immediately to the west of Szlachtowa) that had marked the grave of 13 Cossacks who had been killed there in a battle against Polish forces in 1706.

Because there were various bands of partisans and military units in the area, it was often difficult to identify who was who and therefore difficult to assign blame for any misdeeds. These elements included remnants of the Polish Underground (Armia Krajowa); the German army, various partisan bands including the followers of Sydir Kovpak (1887-1967, a Soviet partisan leader); possibly some OUN sympathizers; the Russian army (towards the end of the war); and criminal elements that were simply taking advantage of the chaos created by the war itself. In contrast to the unmitigated blame assigned by the Polish narrative, the Lemkos countered that there had been no OUN activity in the region and hence, there was no need to expel the local population. Although there may have been individuals who were supportive of the OUN and UPA,5 it isnt likely that those groups were active in the region in any great numbers. The Polish partisans and a unit of the Polish Underground (Armia Krajowa), known as Oddzia Tatara, had targeted four individuals from the region whom they considered to be OUN sympathizers: Rev. Dionizy Seneta (1891-1956) from Szlachtowa; the son of the priest, named Mily, from the neighboring village of Velky Lipnik in Slovakia; Semen Szlachtowski, the successor to the soltys in Szlachtowa; and a school teacher named Hryhorczak. In 1944, the Oddzia Tatara assassinated Semen Szlachtowski.6 In the

4 Weglarz, Barbara Alina, Spacerkiem po starej Szczawnicy i Rusi Slachtowskiej, Page 214, Piastow, 2011. 5 Ukrajinska Povstanska Armija, Ukrainian Insurgent Army 6 Havryliuk, Yuriy, Shlyakhtovska Rus, Journal Nad Buhom i Narvoyu, Issue 5, 2012, Page 32.

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end, none of the Lemkos protests mattered, since the Akcja Wisa deportations had been pre-planned, and were part of a larger campaign to expel Polands Ukrainians (including Lemkos.) The difficulty in identifying the various bands in the area provided a convenient pretext to expel the population, since the Soviets and Polish Communists could claim that the local population was in collusion with an active OUN/UPA presence there.

Altogether, there were several episodes of expulsion from Ru Szlachtowska. In March of 1945, the Soviets set up relocation commissions in the four Ru Szlachtowska villages and in other regions in Poland that were heavily populated by Greek Catholics (Ukrainians, Lemkos and Rusyns). Shortly afterward, the relocations began a few incidences were voluntary and many others were under duress. It should be mentioned here that 6 families from Ru Szlachtowska had in fact agreed to voluntarily relocate to Ukraine in 1939, and were resettled in Ternopil province. When the Germans attacked the Soviet Union in 1941, the German-Soviet border was effectively removed and Ternopil came under German administration. Some of the Szlachtowska transplants in Ternopil took that opportunity to return to their native villages. Naturally, they related their experiences of living in the Soviet Union, and other villagers learned what they could expect by resettling to Ukraine. In Ru Szlachtowska, the voluntary character of the resettlement to Ukraine, which began in May of 1945, quickly evolved into a forced ethnic cleansing campaign in June of the same year, shortly before Pentecost. The elders of each village had earlier, on March 11, 1945, wrote to Nikita Khrushchev (Ukrainian Communist Party leader and later premier of Soviet Union) and also went as a delegation to the county seat of Nowy Targ, ostensibly to determine if the resettlement operation was obligatory and were supposedly informed that resettlement was mandatory. There is no choice. However, one of them, a man named Ivan (Janko) Stanczak, was alleged to have maintained relations with Soviet partisans and was believed to be sympathetic to the Soviet cause, a claim that was unsubstantiated.7

Soviet soldiers took part in rounding up residents to be shipped off to Ukraine, often giving residents only an hour to prepare for the journey. The expulsion from Ru Szlachtowska was brutal, the soldiers maintaining that if the residents refused, the villages would be burned. Some of the residents were sent on trains to Kirovohrad oblast (province) in central Ukraine and others went to Luhansk oblast in eastern Ukraine, only to find deplorable conditions on the other side of the border. They had been promised a paradise, and an opportunity to choose where to live, such as in a city, on a collective farm or even their own plot of land to farm. Instead, they found

7 Anna Chusnutdinow, Nowa Ukraina, Kulturowy fenomen Rusi Szlachtowskiej, Krakow-Przemysl, 2010. Page 114. The references to the delegation to Nowy Targ, the letter to N. Khrushchev and the supposition about the ties of Ivan Stanczak are taken from interviews with former inhabitants of the four villages now living in Khorostkiv, Ukraine.

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themselves living in abandoned tanks left behind by both the Soviet and German militaries and begging for work on collective farms in order to survive. By the autumn of 1945, some had already made the decision to return to Poland at any cost, and managed to do so before the Soviet border became heavily fortified in November. They made their way to Nowy Scz, but were detained in Jaso and jailed for a time in Gorlice before being freed and returning to Ru Szlachtowska. Upon arrival in their native villages, they discovered that their former properties were occupied by Poles, a situation that provoked confrontations regarding property ownership and who was entitled to work the land.

The second expulsion came in 1946 when the returnees from Soviet Ukraine were sent back. Those in charge of this particular campaign were Polish police, many of them recruited from pseudo-partisan bands. They used brutal force, including firearms and live ammunition to coerce anyone who exhibited opposition, as well as demanding that they sign documents indicating their willingness to relocate to Soviet Ukraine. For the most part, those who were sent back to Ukraine at that time did not return, and as a result, many families were permanently separated.

The third expulsion occurred in 1947, this time with no pretense of voluntary resettlement. The campaign was known as Akcja Wisa, and it involved a massive increase of Polish troops dedicated to the wholesale removal of Polands Ukrainians. Virtually all Lemkos who remained in the four Ru Szlachtowska villages were expelled by the Polish Army to territories in the north and west of Poland which Poland had acquired from Germany through the terms of the 1945 Yalta Agreement. Once again, the soldiers gave people little time to pack their belongings, sometimes only one hour. They were carted off to trains and scattered in the Pozna and Wrocaw provinces. This military action against the civilian population in Ru Szlachtowska occurred on July 13-14, 1947, and the estimated number of residents who were relocated during this operation ranges between 387-412. This is because much of the population had already been expelled to Soviet Ukraine earlier, and we must take into account that some families of mixed Lemko-Polish ethnicity (as well as those who claimed Polish ethnicity) managed to remain behind, at least for a time. As a result of Akcja Wisa, the Polish government nationalized the land of 531 individual households in the four villages, comprising 5497 hectares of land, including 3269 of arable land and 2045 hectares of forest.8 By the time the residents of Ru Szlachtowska reached their destinations in western and northern Poland, they were forced to take jobs on collective farms (PGR in Poland) since private lands had already been settled by earlier convoys of Lemkos/Rusyns/Ukrainians as well as by Poles who had returned to Poland from Soviet Ukraine in the "population exchange." The Lemkos, who had not only been robbed of their property and their community, were also dubbed "banderovtsy" (followers of 8 Reszelska, Teresa, Powojenny tragiczny los Jaworek, Quarterly Vatra, 2007, Volume 4.

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Stepan Bandera, accused by Poles as being terrorists,) thus adding insult to injury by authorities attempting to besmirch their reputation.

Later, some of the people, who had been resettled in western Poland during the summer of 1947, returned illegally. This is when the Polish government determined that returnees should be imprisoned in Jaworzno, a concentration camp. Those persons taken to Jaworzno on October 26, 1947 are listed in Table 1, below.

Table 1: Ru Szlachtowska Residents Taken to Jaworzno on October 26, 19479

9 Misilo, Eugeniusz, Akcja Wisla, Warsaw, 2012. Pages 975-977

Village Name Prisoner Number Date of Birth Biala Woda Szymon Barniak 3701 Oct.5, 1908

Jan Karpiak 3705 Jan. 20, 1928 Marta Karpiak 3693 Jan. 9, 1923 Wlodzimierz Karpiak 3704 Oct. 6, 1920 Bazyli Obertan 3706 May 15, 1925

Czarna Woda Maria Maslejak 3694 Mar. 17, 1922 Barbara Szymczak 3696 June, 1909 Maria Wislocka 3698 Oct. 29, 1919 Stefan Wislocki 3712 Apr. 3, 1921

Jaworki Pelagia Berit 3690 May 17, 1900 Teodor Hnatkowicz 3702 Mar. 1, 1880 Helena Ikoniak 3691 Nov. 25, 1927 Stefan Ikoniak 3703 Mar. 6, 1896 Maria Jaroszczyk 3692 May 6, 1923

Szlachtowa Cyryl Petrykiewicz 3707 July 20, 1912 Jozef Stecyk 3708 June 11, 1908 Maria Stecyk 3695 May 5, 1913 Mikolaj Szczerbicki 3709 Aug, 5, 1928 Grzegorz Wasylkiewicz 3710 Jan. 22, 1906 Maria Wasylkiewicz 3697 Dec. 20, 1926 Wasyl Wasylkiewicz 3711 Dec. 3, 1911 Maria Zaprzala 3699 About 50 years old Wanda (Anna) Zieba 3700 Feb. 26, 1921

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Wanda (Anna) Zieba had been imprisoned with her child. In addition, it seems that there were also other prisoners from Ru Szlachtowska who were mostly being held by the Poles at nearby Auschwitz and then transferred to Jaworzno (see Table 2, below.)

Table 2: Residents Held at Auschwitz, Later Transferred to Jaworzno10

Village Name Prisoner Number Date of Birth Biala Woda Bazyli Jalowica 588 Mar. 11, 1922 Czarna Woda Jan Maslejak 2682 Feb. 26, 1926

Jan Maslejak 2681 Nov. 6, 1927 Pawel Szymczak 2664 January, 1902

Most of these prisoners were released at the beginning of January 1948. The last to be released was Stefan Wislocki, on August 30, 1948. Their crimes? Basically, the fact that they were simply attempting to return to their own homes in their native villages, not seeing anything unjustified in doing so. Most of them had been removed from their homes on July 13-14,1947 but had subsequently returned. The authorities became aware of this when Grzegorz Wasylkiewicz penned a letter to Boleslaw Bierut, the President of the Polish Republic, asking for permission to return to his home with his wife and two children who had been suffering from the change of climate in Gorzw Wielkopolski. The letter, in which Wasylkiewicz stated that he was in the area clearing up some family matters, had been sent from Szlachtowa, and likely the reason that Polish authorities subsequently detained those who had illegally returned from western Poland and the Soviet Union.11

In addition, both Rev. Stepan Dziubyna, the former priest in Jaworki, and Rev. Dionizy Seneta, the priest from Szlachtowa, were interned at Jaworzno as well. Rev. Dziubyna was interned on June 27, 1947 (Prisoner #2041) and Rev. Seneta on August 13, 1947 (Prisoner #3313).12 Their cases were unique in so far as they were accused of disseminating Ukrainian nationalist propaganda. Both men were released on December 12, 1948.

On November 9, 1949, more than two years after Akcja Wisa, 22 persons representing seven different families were expelled. These were also people who had managed to return illegally from Soviet Ukraine during the years after 1945. They were subsequently

10 Misilo, Eugeniusz, Akcja Wisla, Warsaw, 2012 Pages 975-977. 11 Ibid. 12 Ibid.

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dispersed to the village of Poszkowo in Szczecin province. The last of the 1945 returnees were finally driven out between April 13 and April 22, 1950, when they were again taken as far away as possible, to the northwest corner of the country on the Baltic Sea near Szczecin. During that final resettlement action, Polish authorities expelled 103 people representing 34 families, mainly of mixed Lemko and Polish ethnicity.13

As a result of this confluence of events the expulsions, forced labor in Germany, and service in the Red Army - many families were ultimately separated for decades. Because of the timing of the expulsions from Ru Szlachtowska, some men who had been serving in the Red Army, as well as those who had been taken to Germany by the Nazis as part of a forced labor contingent, returned to their home villages unaware of the resettlement to Ukraine and unaware of the whereabouts of their family members. Many of those who were unable to return to Poland eventually emigrated to Western Europe or to North America.

In recent years, there has been an explosion of development in the area. Biaa Woda is now a nature reserve where only fruit trees and some fragments of stone walls bear witness to the community that was once located there. Czarna Woda has largely been incorporated into the town of Jaworki, where only a handful of Lemkos remain. Over the years, a Lemko activist named Filip Ikoniak has helped to ensure that the churches and the cemetery in Jaworki are well maintained and has also constructed a small chapel on his property. In 1945, Filip, then a child, and his family were resettled to Ukraine. His father managed to return to Jaworki illegally and was arrested and spent time in Jaworzno while Filip and his mother returned to Poland in 1956 during the thaw in the repressive Communist regime. They had not, however, been permitted to return to Jaworki at that time, and instead went to western Poland. It wasnt until the 1960s that they were able to return to a home that Filips father, after being released from Jaworzno, had built on a piece of land that he had purchased.

In June of 2005, there was a two-day religious feast celebrated at the church in Jaworki (now a Roman Catholic parish) in honor of St. John the Baptist. The Greek Catholic parish there, with the church that dates back to 1798, had St. John the Theologian as its patron. Five Greek Catholic priests from Slovakia and Poland took part in the event. On the first day, a Greek Catholic Liturgy was conducted, and on the second a Roman Catholic Mass it was the first time since the expulsions of the 1940s that a Greek Catholic Liturgy was celebrated in the church.

13 Misilo, Eugeniusz, Akcja Wisla, Warsaw, 2012 Pages 975-977

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Our Father prayer tapestry in the chapel of Filip Ikoniak

In the services of both the Greek Catholic church (like the parishes that thrived in Szlachtowa and Jaworki) as well as in Orthodox churches, this verse is sung on specific days: How manifold are Thy works, O Lord, in wisdom hast Thou made them all. As religious people, the faithful believe that God created a world that is meant to be beautiful in its diversity. There is an icon in the Eastern Church of Adam naming the animals, for humans are to be the stewards of nature, protecting every species. And just as it is wrong to participate in behavior that contributes to the extinction of a species, it is just as much a crime to destroy the unique culture of an ethnic group. Ethnocide is a very ugly word, but it most accurately describes the events that took place in Ru Szlachtowska in the years following World War II.

As I walked through Szlachtowa in 2012, I wondered how many vacationers were aware of the ethnocidal history as they hiked the scenic paths overlooking Jaworki or skied down the slopes of the Lemkos once beloved mountains? Probably not many.

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Sources:

Dziubyna, Stepan, I Stverdy Dilo Ruk Nashykh, Warsaw, 1995 ISBN 978-8386112050 (Ukrainian language)

Misilo, Eugeniusz, Akcja Wisla, Warsaw, 2012 ISBN 978-83-935429-0-1 (Polish language)

Reszelska, Teresa, Jaworki Nasza Mala Ojczyzna, and Powojenny Tragiczny Los Jaworek, Quarterly Vatra, Issues 3 and 4, 2007 (Ukrainian/Polish languages)

Chusnutdinow, Anna, Kulturowy fenomen Rusi Szlachtowskiej, Nowa Ukraina, Krakow-Przemysl, ISSN 1895-7897, 9-10/2010 (Polish language)

Weglarz, Barbara Alina, Spacerkiem po starej Szczawnicy i Rusi Szlachtowskiej, Piastow, 2011 ISBN 978-83-62460-17-5 (Polish language)

Havryliuk, Yuriy, Shlyakhtovska Rus, Journal Nad Buhom I Narvoyu, Issue 5, 2012 (Ukrainian language)

Magocsi, Paul Robert, Map of Carpatho-Rusyn Settlement, Carpatho-Rusyn Research Center, 1998

Authors Notes:

To be more precise there is one more isolated Rusyn/Ukrainian village located farther west in Slovakia called Osturna, but its questionable whether or not the residents there considered themselves to be Lemkos. This article is meant to deal more specifically with the westernmost Lemko enclave in the former province of Galicia (present-day Poland) and the ethnic cleansing which occurred there.

Polish toponyms are used in order to facilitate finding the above named villages on current maps. Also, Rusyn, Lemko and Ukrainian are all used in this article to identify the inhabitants who may have used any one of these words to describe themselves. This article is not about the distinctions of ethnicity, for however any given person from Ru Szlachtowska identified, if they were Greek Catholic they were marked for resettlement.

If anyone has old photos, documents or cultural artifacts that they may wish to share, we have contact information for a person who is collecting it. There is someone in Poland with roots in Jaworki who has been collecting such items as well as organizing reunions of victims of the expulsions as well as their descendants. Please message or email us privately (lemkohistory@gmail.com) for this contact information.

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Wasyl Krupniak and Helena Ikoniak from Jaworki, 1943*

*Photos courtesy of Ms. Teresa Krupiak Reszelska

As an addendum to this article, here is a list of residents of the village of Jaworki up to 1944. This list was the work of Mr. Andrzej Ikoniak from Nowy Targ, Poland, and was printed in Vatra Quarterly, 2007, Volume 4.

Village District Number First Name Last Name, House Household or Nickname Prokwitywka 1 Sztewko Ikoniak S. Kapralyw 2 Wasko Ikoniak Wasisko 3 Janko Koniak, #62 Stary Kapral 4 Orina Krupniak, #5 5 Sztewko Krupniak, #6 Kameniar 6 Janko Szast Szurin Szastywka 7 Ksenia Krupniak Sikynka od Kaplyczky 8 Janko Kornaj 9 Timko Koniak, #42 Byrka 10 Ksenia Koniak Kamranicha 11 Sander Koniak Kapral 12 Andrii Hawan Kokondej 13 Janko Kornaj Ciepurda

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14 Andrii Bulak Pacan 15 Leszko Koniak Folusznik 16 Sidor Bulak Pacan 17 Janko Szast Kowal 18 Janko Breja, #56 Kuruc 19 Ksenia Prokwit Hrobarka 20 Jacko Jakubczak Kuchta 21 Hnat Burczak Jurik 22 Petro Krupniak (emigrated to USA) 23 Wasko Krupniak Lukaszyw 24 Wasko Krupniak, #59 Fecko-Feckyw Luszczywka 25 Janko Fyrciak 26 Jakusztyn (son in USSR) 27 Sztewko Bialowocki Sztifi 28 Aleksandra Brejdowa

Pacanowska Aleksandra Kurucka

29 Petro Surma Teperczyk 30 Janko Bialowocki Kondracik 31 Aleksandra 32 Justyna Burc Kurucka 33 Sztewko Trembacz 34 Fecio Hnatkowicz Petrylak 35 Hnat Holowacz Krisia 36 Wasko Ikoniak Chomiak 37 Kamran 38 Ciepurda 39 Asafat Ciepurda 40 Jakub Szast Jacko Kuchta 41 Marko Krupiak Harasin 42 Andrii Harwan Pajak 43 Petro Ikoniak Folusznik 44 Jewa Burc Kurucka 45 Sztewko Krupiak Zak

46 Sztewko Szast Szurin 47 Wasko Krupiak Bajus

Konrad Ikoniak 48 Matianka Pronczak Salamka 49 Benedyk Zienczak Benedik Swistywka 50 Mikolaj Halczak Ze skalky 51 Hric Halczak Hric 52 Brejda Harwi 53 Janko Timczal Peciak

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54 Semen Ikoniak Sztiranczak 55 Barbara (Halczak?) 56 Mikolaj Timczal Peciak 57 Janko Krupiak Sklepnik 58 School 59 Marta Kuzma Marta zza szkoly 60 Depot 61 Semen Ikoniak Semen od szkoly 62 Mikolaj Kornaj Nagrant 63 Janko Burc 64 Maria Surma Marusia z pyd Zyda 65 Zyd niznyj (Lower Jew) 66 Zyd wyznyj (Upper Jew) 67 Danko Krupiak Danko z pyd drygy 68 Kuzmiak Kuzma 69 Czajaczka 70 Anna Ikoniak 71 Janko Ikoniak Kapec 72 Jacko Ikoniak Pacipiak 73 Sztewko Ikoniak Kapec 74 Jewa Surma Skalska 75 Andrii Krupiak Bosiak 76 Janko Krupiak Sycz 77 Konstanty Koscio Byjrosz 78 Janko Oprysek 79 Janko Krupiak 80 Leszko Krupiak Leszko kulawy (crippled

Leszko) 81 Sztewko Krupiak 82 Helena Burdziak Olencia 83 Semen Bulak Semen Brejdiszyn 84 Mikolaj Surma Gardyn Holowaczywka 85 Wasko Burdziak Baja Ulyjanka 86 Zofia Brejda Zowka

Onufry Surmiak Kebinczyn 88 Mikolaj Surmiak

Jan Oprysek Sztuchan 89 Cinia 90 Burda 91 Maria Oprysek Sandricha 92 Janko Brejda J. po Timku

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93 Marko (Maksym)

Burdziak Maksim

Brejdywka 94 Hric Oprysek Hric Kubiszyn 95 Janko Burdziak Porka J. 96 Denaj Szolek 97 Wasko Bulak Po Janiczku 98 Nufrii Krupiak Nufrijko

99 Timko Bulak Timko Kostini Krupiak Son of crippled Leszko

100 Hnat Bulak H. Czyrik 101 Hnat Brejda H. Fecik Bulakywka 102 Janko Bulak 103 Zidor Zawyrczynsky 104 Danko 105 Sylwester 106 Harwan Pajak 107 Sandricha 108 Semen Holowacz 109 Wasyl Holowacz 110 Holowacz 111 Bulak Frosina 112 Ksenia Surma Kozynczycha 113 Matwi

Sztewko Bulak

114 Mikyt Kuzma M. Jaczkens 115 Andrii Oprysek Sztuchan From bridge to Czarna Woda

116 Fecio Betelak

117 Janko Stanczak 118 Fecio Ikoniak Miskar 119 Janko Szast Kuchta 120 Andrii Timczal 121 Janko Halczak Paltimko 122 Wasko Bulak Adzymeczka 123 Ignac Salaniec Hnat 124 Bulak Harwilko 125 Timko Ikoniak T. Gryf 126 Anna Wasylkiewicz H. Bulaczka 127 Janko Surma J. Romana 128 Semen Burdziak Tetijanka Bur. 129 Krupiak Paltim Hrica 130 Fecio Krupiak F. Bajus

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131 Danko Burc D. Galajda 132 Tomko Burc 133 Andrii Ikoniak A. Zza Kozynca 134 Mikyt Krupiak Bajus 135 Paltim Krupiak Bajus 136 Sroka 137 Andrii Halczak 138 Matyjanka Surma M. zza mosta 139 Wasko Krupiak Wasio Gluchy (deaf

Wasio) From bridge to church

140 Roman Surma R. Wastyw

141 Jurko Surma J. Wastyw 142 Roman Surma Szafron 143 Semen Surmiak 144 Pawel Szkodowski P. Gluchy (deaf Pawel) 145 Leszko Krupiak 146 Janko Hnatkowicz 147 Neftali Ikoniak 148 Ulyjanka Pronczak Surma Gardynka 149 Sztewko Surmiak 150 Janko Burczak J. Jurik 151 Timko Burczak T. Jurik 152 Mitro Krupiak M. Cmyl 153 Rectory,

Church

154 Sztewko Ikoniak Polusznik