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1

Krajobraz jako cultus agri i cultus animi

100%
Rybczyńska Z.
Prace Kulturoznawcze
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2011
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vol. 12
241-252
EN
The article presents an interpretation of cultural landscape using three related concepts (place, human being, language), which refer to the original meaning of the notion of cultura. Drawing on the results of field studies carried out with a group of Ukrainian students and researchers during a Magurycz Association camp in August 2007 in Grab and Cichania in the Low Beskid region (Poland), the author tries to answer the question of when and how land cultivation becomes cultivation of the soul or, in other words, when and why we become part of a cultural landscape.
2

Pamiętane i zapomniane elementy krajobrazu kulturowego nadpopradzkiej Łemkowszczyzny

100%
Toczek S.
Sensus Historiae. Studia interdyscyplinarne
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2012
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issue 4(9)
69-88
EN
Poprad River is the state border between Poland and Slovakia, over a distance of about 30 km. villages located On the polish side were once home to Lemkos. This Native-residents were displaced—mostly during Operation “Wisła” in 1947. The new settlers, coming from polish ethnographic groups, took over after the Lemkos their material heritage. They become the new cultural landscape architects. Greek Catholic churches were renamed Catholic churches. Wayside shrines and crosses were assimilated by the new local culture. Most of the old cemeteries met a different fate—the former location of burials are devastated and overgrown by wild plants. Past of some local villages in this region is very unique. For example Leluchów and Dubne were once inhabited by people called Wengrini / Uhryńcy. Their folk costumes were clearly distinguishable from the rest of Lemkos. In some villages people particularly care about local history associated with Lemkos e.g. resident form Wierchomla (led by local priest) took care of the renovation of damaged tombstones. When the work was completed, priest said: “this work … is … education for the younger generation that the graves of ancestors, regardless of origin, religion and sin and merit, deserves respect and reverence. This requires from us God’s fourth commandment.”
3
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THE NUMBERS AND DISTRIBUTION OF LEMKOS AND UKRAINIANS IN LOWER SILESIA IN 1947-1955 (Liczebnosc i rozmieszczenie Lemkówe i Ukrainców na Dolnym Slasku w latach 1947-1955)

100%
Soltysik L.
Sprawy Narodowościowe
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2009
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issue 35
65-94
EN
In 1947, the communist regime in Poland forcibly resettled about 140,000 Ukrainians and Lemkos from their traditional homeland in southeastern Poland to the north and west of the country (formerly German territories). This massive relocation program is known as 'Operation Vistula'. The communists' intention was to build a nation state. Over 21,000 of the deportees settled in Lower Silesia. The author discusses the principles under which the Ukrainians and Lemkos were settled in the new territories in Lower Silesia. The article is mainly based on author's own detailed archival research. It presents new data on the size and distribution of these populations in Lower Silesia and focuses on the following aspects: the distribution of the Ukrainians and Lemkos in Lower Silesia after 'Operation Vistula' in 1947, some problems with the distribution of the relocated people in 1947 and 1948, administrative resettlements in Wroclaw Voivodeship in the summer and autumn of 1948, major changes in the distribution of the Ukrainians and Lemkos population in the second half of 1948, as well as after the Polish administrative reform in 1950.
4
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Przyszlosc Lemkow w Polsce – szanse i zagrozenia w subiektywnej wizji przedstawicieli spolecznosci lemkowskiej

100%
Krolewski J.
Studia Humanistyczne AGH
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2011
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vol. 10
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issue 2
37-52
EN
The main subject of the article is a subjective vision of the Lemkos minority representatives on the future of this community, plotted from the perspective of contemporary times, based on personal experiences, thoughts and fears of Lemkos. The article is based on research among Lemkos community initiated in 2007 and finalized in 2009–2010. The study was particularly designed to clarify whether and how the Lemkos are able to build and protect their culture and tradition; how the Lemkos define their view and the most important elements that make up the multidimensional sense of cultural identity. The study was carried out using biographical interviews (IDI), and partly standardized. Author of the article, as a member of the Lemkos community, analyzes the Lemkos community from the perspective. Conclusions concern only specific group of interviewed people, so that can not be generalized to the entire Lemkos minority.
5
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Problems of research of Lemkos’ national identity in historiography: political tendency and scientific assessment

100%
Krasiwski O., Lyubchyk I.
Studia Europaea Gnesnensia
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2012
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issue 6
47-59
EN
The article attempts to trace the scientific achievements of Polish, Slovak and Ukrainian  scholars in the studies of national identity of the Lemkos. Our approach is novel in the sense that it considers the entirety of historiography concerned with Lemkivshchyna - as an integral historical and ethnographic region, which is justified in terms of science and methodology. The attention is focused on specific periodization, which allows one to isolate specific stages in the historiography of Lemkivshchyna. In this context, the studies dating from the last quarter of the 19th century and the early 20th century are particularly valuable. A number of works written in that period have lost nothing of their relevance. It has already been emphasized that the early 1990s were the most productive period for the Polish, Slovak and Ukrainian research of  Lemkivshchyna. Undoubtedly, the intensity of democratic feeling in Central-Eastern Europe played a part. \ Particular attention is paid to the analysis of Polish historiography. At the same time, the authors stress that the issues receives significantly less attention from the Ukrainian researchers, which results in a small number of publications. The authors conclude that all in all, despite a certain number of available scientific treatises, a comprehensive ethnological study of the historical and ethnographic region of Lemkivshchyna is still lacking. Such studies should define the features of creating and consolidating national identity of the Lemkos. Indeed, embarking on and publishing extensive and complex historical-ethnological studies would negate the existing biased interpretations regarding this issue.              
6
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ABOUT THE SMALL MOTHERLAND OF THE LEMKOS

100%
Wasilewska-Klamka B.
Lud
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2006
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vol. 90
69-88
EN
The authoress makes an anthropological analysis of the ethnographic material based on the interviews on the 'small motherland' of the Lemkos. The ideas about their private motherland are interpreted using the topos of the Paradise Lost. In this text this concept is understood more broadly than literary scholars understand it. The definition of the topos of the Paradise Lost is connected with the search for cultural references related to the idea of the Eden to the ethnographic material collected during field study.The ideas of the private motherland arise when one is far away from one's homeland. In the case of the Lemkos the genesis of these ideas must be looked for in the Regained Territories, to which the Lemkos were resettled during the 'Vistula' action in 1947. The ethnographic material including stories about the homeland was collected during field studies in the Beskid Niski, during talks to the Lemkos who returned to their family lands. In this narration she confronts the picture of the Lemko land as remembered by the Lemkos with that they saw when they returned to it. The authoress starts with the presentation and explanation of the categories used during field studies and interpretation and continues to explain the genesis of the ideas of the small land, i.e. the reality of the Western Lands of Poland, where her interlocutors were resettled. The last part contains an analysis of the stories told by the Lemkos via the topos of the Paradise Lost, which indicates an affiliation with the references to the Eden existing in culture.
7
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The Europe Trap

63%
Hann C.
Lud
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2012
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vol. 96
31-491
EN
This paper takes a critical approach to the “anthropology of Europe” by warning against the treatment of this pseudo-continent as a culture area or Kulturraum. Drawing on the author’s own field research during and after socialism, primarily in South-East Poland but also in Hungary, the paper argues for the contingent, constructed nature of territory-based collective identities in general. Even the primary differentiating criteria of language and religion do not always permit the drawing of sharp lines. Polish ethnographers once had trouble in defining the exact boundaries of a territory they called Łemkowszczyzna and unwittingly found themselves drawn into politics in the process. Similarly, ethnographers of Europe today should be wary of politicians who reify an identity that does not yet exist as a focus of emotional belonging, and link it tendentiously to certain “norms and values” which are allegedly different from those of neighbors. The last section of the paper focuses on issues of historical memory. The revival of older nationalist narratives after the demise of socialism made it imperative to find supra-national antidotes. But as with European identity, invocations of a “European memory” must be approached critically by anthropologists who, by paying close attention to local circumstances, can show how events are refashioned into powerful narratives at multiple levels. These processes were more complex under socialism than is usually admitted, and contestation has become more overt since. In addition to ongoing processes of minority identification among the Lemkos, the paper notes how the freedoms of the new civil society in Przemyśl were exploited by veterans’ groups to foment opposition to the Ukrainian minority and frustrate its attempts to reassert an east Slav presence in that city. It is too soon as yet to speak of a harmonious European memory in the Polish-Ukrainian borderlands.
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