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Тото, што ся лишыло

100%
Ватраль M., Пєчек У.
Rocznik Ruskiej Bursy
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2017
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vol. 13: Akcja
193-208
EN
The article presents how (and if) the displacement action of 1947 influenced the young generation of people of Lemko origin (called the grandsons of the Operation ‘Vistula’). The authors cite the statements of representatives of various Lemko identity options – Lemkos who grew up in families cultivating traditions and retaining the language, a half-Lemko whose one parent is of Lemko origin, but this is not a fact of importance to her identity, regained Lemkos whose parents are Lemkos, but they did not raise them in Lemko traditions and language, a Lemko who knows about her origins, intergenerational transmission has not been interrupted in her family, but this is not a dominant issue for her identity, and also a Carpatho-Rusyn activist whose family is not a victim of the Operation ‘Vistula’, but sees it as a community experience, important for the broadly understood Carpatho-Rusyn identity. On the basis of answers to the questions about how they learned about the Operation ‘Vistula’, what their parents or grandparents told them about it, do they feel that it had or still has an impact to their lives, the authors show that the complicated attitudes toward Lemko identity are the result of the Operation ‘Vistula’.
2
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Akcja „Wisła”: przyczyny i sprawcy, rezonans i konsekwencje

100%
Zięba A. A.
Rocznik Ruskiej Bursy
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2017
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vol. 13: Akcja
97-130
EN
Operation ‘Vistula’, conducted in Poland under Communist rule in 1947, was undertaken to displace a population, defined by the authorities as Ukrainian, from the south-eastern region, where it had lived for centuries, to the north and west. The author argues that the main reason for that was not the desire of Polish communists to assimilate this population and create a nationally homogeneous state, but the terrorist activity of the Ukrainian Insurgent Army, the armed forces of Western Ukrainian nationalists, who wanted to demonstrate Ukraine’s rights to own these lands. The decision to undertake resettlement as the most effective way to resolve the bloody conflict was announced by the authorities in Warsaw, but it was made in Moscow. Lemkos are considered the main victim of the Operation. For them, resettlement meant the loss of the entire native territory, which was one of the most important factors in shaping their identity. The communist regime not only identified them with Ukrainians in 1947, but even after withdrawing repression of Ukrainian cultural life in 1952-1956, refused to grant them national rights and imposed the status of a regional movement within the Ukrainian minority.
3
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Akcja „Wisła” w narracjach przedstawicieli łemkowskiej wspólnoty pamięci

88%
Michna E.
Rocznik Ruskiej Bursy
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2017
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vol. 13: Akcja
131-147
EN
The article is devoted to the image of the Operation ‘Vistula’ that emerges from the narratives of members of the Lemko community of memory. The analysis is based on interviews that I have conducted as part of my longterm research conducted among representatives of the Lemko community. The collected stories are part of the ‘history of minorities’, or ‘subordinate history’, which in post-war Poland was subordinated to the official vision of the national past, doomed to marginalization and ‘forgetting’. The change was brought about by the year 1989, which started the period of democratization of memory and ‘reclaiming the past’ by marginalized minorities. The analysis of interviews allows indicating the main and recurring motives, but also the dynamics of changing the way of telling about this important event. What is characteristic of all collected narratives is the special importance of Operation ‘Vistula’, which appears in every story, often spontaneously and often performing different functions in these narratives. It is an event that structures the group’s history. It constitutes a distinct turning point, dividing the group’s history into the good ‘time before’ displacement and bad ‘time after’ displacement; it allows upholding relationships between the past, present and future.
4
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Культуровы наслідства акциі «Вісла» для Лемків

88%
Дуць-Файфер О.
Rocznik Ruskiej Bursy
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2017
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vol. 13: Akcja
17-34
EN
The text is an attempt to emphasize the Lemkos’ perspective in the commemoration of the Operation ‘Vistula’ seventy years after its completion. From this perspective cultural consequences are more important than any other, because being a Lemko as an ethno-cultural category was completely destroyed as a result of the dislocation, and Lemkos were subjected to denationalization. The considerations of this paper have been wrapped around two main threads – the first refers to the ideological connection of the Lemkos with the Ukrainians as victims of the operation “Wisła” to motivate the unity of their identities. In this case, the falsehood and negative effects of such propaganda were shown. The second theme exposes the essence of cultural losses, emphasizing language issues which threaten this group’s existence as a separate ethnos. It is partly based on research on trauma related to dislocation and disappearance of the most important determinants of cultural identity of Lemkos, on statistical data established during the 2002 and 2011 censuses and observations of ethnic behaviors and attitudes in generations of children, grandchildren and great-grandchildren of displaced persons. The examples given and the data show the alarming scale of fragmentation and destruction of the Lemko community seventy years since the ‘Vistula has flowed’, or the strategic denationalization is a kind of threatening message formulated with the framework of the humanities involved.
5
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Лемковина в Центральным Лаґрі Працы в Явожні

88%
Горбаль Б.
Rocznik Ruskiej Bursy
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2017
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vol. 13: Akcja
39-93
EN
On April 28, 1947 Polish communist authorities began Operation ‘Vistula’ which they argued was to eliminate the activity of the Ukrainian Insurgent Army (UPA). One way to support this goal, according to them, was to resettle civil Ukrainian and Lemko population to the western and northern territories of Poland. Suspected UPA collaborators were to be imprisoned at the Central Labor Camp in the city of Jaworzno (formerly a part of the Auschwitz Concentration Camp). The first prisoners were brought in the early May of 1947. At least 543 people from the Lemko Region were eventually held there. The majority of them were Lemkos, but some Poles living among Lemkos were also arrested. Most had no ties to UPA and were victims of ethnic persecution. They were brought from local prisons and railway stations where the resettled population was loaded on the trains or were later pulled from transports during a stop-over in the city of Oświęcim. Due to brutal interrogations, torture, poor food and hygiene, all suffered loss of health while 18 Lemkos died. Prisoners were gradually released beginning in late December 1947, while some were moved to be imprisoned elsewhere. The Ukrainian part of the camp was closed in January 1949.
6
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Łemkowie w Centralnym Obozie Pracy w Jaworznie

75%
Rams A.
Rocznik Ruskiej Bursy
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2017
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vol. 13: Akcja
169-191
EN
The article presents the circumstances of settling Lemko ethnic sub-group membe rs in the Central Labour Camp in Jaworzno [CLC Jaworzno] as theresult of the Operation ‘Vistula’ carried out in 1947 by the order of communist Polish authorities. The communist labour camp in Jaworzno was established in February 1945, using the infrastructure of the former German concentration camp Neu-Dachs founded in 1943. The CLC Jaworzno was liquidated at the end of 1949 and turned into the detention center for juvenile political prisoners. It was finally shut down in 1956. Functioning between 1943 and 1956, the Camp is now known as ‘the Camp of the two totalitarian regimes’. The Lemkos and Ukrainians sent to the CLC after the Operation ‘Vistula’ were held in a separate sector of the Camp. From May 1947 until the end of 1948, 3873 prisoners of Lemko and Ukrainian origin were imprisoned in total, and 161 people died as the result of bad living conditions and brutal treatment. The issue of recollection of the Camp in the collective memory of the Lemkos and forms of commemorating the Camp and its prisoners will be discussed as well.
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