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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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3
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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12
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 ([email protected]) 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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16
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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17
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