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 Rus
2
Szlachtowska (Lnnxfoecuka Pycu), the westernmost Lemko territory in southeastern
Poland. Before 1947, this area had been comprised of the villages of Szlachtowa
(Lnnxfoea), Jaworki (Heipku), Biala Woda (Eina Bopa) and Czarna Woda (-opua
Bopa). 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 Rus 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 (ppofape), 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 Wisla), 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 Wisla, although the campaigns continued through
1947 and even afterward.
3

The four villages of Rus Szlachtowska, shown at the upper left on the map, (which until
1945 had numbered 690 residents in Szlachtowa, 640 in Jaworki, 550 in Biala 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 Sqdeckie. However, the
villagers of Rus 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, Rus 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 Rus 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
4

Men in Rus 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 Rus 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
Rus 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 .
5
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
Oddzial 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 Oddzial 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.
6
end, none of the Lemkos protests mattered, since the Akcja Wisla 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 Rus Szlachtowska. In
March of 1945, the Soviets set up relocation commissions in the four Rus 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 Rus 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 Rus 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 Rus
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.
7
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 Sqcz, but were detained in Jaslo and jailed for a time in Gorlice
before being freed and returning to Rus 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 Wisla, 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 Rus 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 Poznan and Wroclaw provinces. This
military action against the civilian population in Rus 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 Wisla, 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 Rus 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.
8
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, 1947
9




9
Misilo, Eugeniusz, Akcja Wisla, Warsaw, 2012. Pages 975-977
!"##$%& ($)& *+",-.&+ (/)0&+ 1$2& -3 4"+25

8lala Woda Szymon 8arnlak 3701 CcL.3, 1908
!an karplak 3703 !an. 20, 1928
MarLa karplak 3693 !an. 9, 1923
Wlodzlmlerz karplak 3704 CcL. 6, 1920
8azyll CberLan 3706 May 13, 1923
Czarna Woda Marla Masle[ak 3694 Mar. 17, 1922
8arbara Szymczak 3696 !une, 1909
Marla Wlslocka 3698 CcL. 29, 1919
SLefan Wlslockl 3712 Apr. 3, 1921
!aworkl elagla 8erlL 3690 May 17, 1900
1eodor PnaLkowlcz 3702 Mar. 1, 1880
Pelena lkonlak 3691 nov. 23, 1927
SLefan lkonlak 3703 Mar. 6, 1896
Marla !aroszczyk 3692 May 6, 1923
SzlachLowa Cyryl eLryklewlcz 3707 !uly 20, 1912
!ozef SLecyk 3708 !une 11, 1908
Marla SLecyk 3693 May 3, 1913
Mlkola[ Szczerblckl 3709 Aug, 3, 1928
Crzegorz Wasylklewlcz 3710 !an. 22, 1906
Marla Wasylklewlcz 3697 uec. 20, 1926
Wasyl Wasylklewlcz 3711 uec. 3, 1911
Marla Zaprzala 3699 AbouL 30 years old
Wanda (Anna) Zleba 3700 leb. 26, 1921
9

Wanda (Anna) Zieba had been imprisoned with her child. In addition, it seems that there
were also other prisoners from Rus 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 Jaworzno
10

vlllage name rlsoner number uaLe of 8lrLh
8lala Woda 8azyll !alowlca 388 Mar. 11, 1922
Czarna Woda !an Masle[ak 2682 leb. 26, 1926
!an Masle[ak 2681 nov. 6, 1927
awel Szymczak 2664 !anuary, 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 Wisla, 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.
10
dispersed to the village of Ploszkowo 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 Rus 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. Biala 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
11

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 Rus 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.

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
Rus 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.
13



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.

vlllage ulsLrlcL number llrsL name LasL name, Pouse Pousehold or nlckname
rokwlLywka 1 SzLewko lkonlak S. kapralyw
2 Wasko lkonlak Waslsko
3 !anko konlak, #62 SLary kapral
4 Crlna krupnlak, #3
3 SzLewko krupnlak, #6 kamenlar
6 !anko SzasL Szurln
SzasLywka 7 ksenla krupnlak Slkynka od kaplyczky
8 !anko korna[
9 1lmko konlak, #42 8yrka
10 ksenla konlak kamranlcha
11 Sander konlak kapral
12 Andrll Pawan kokonde[
13 !anko korna[ Clepurda
14
14 Andrll 8ulak acan
13 Leszko konlak lolusznlk
16 Sldor 8ulak acan
17 !anko SzasL kowal
18 !anko 8re[a, #36 kuruc
19 ksenla rokwlL Probarka
20 !acko !akubczak kuchLa
21 PnaL 8urczak !urlk
22 eLro krupnlak (emlgraLed Lo uSA)
23 Wasko krupnlak Lukaszyw
24 Wasko krupnlak, #39 lecko-leckyw
Luszczywka 23 !anko lyrclak
26 !akuszLyn (son ln uSS8)
27 SzLewko 8lalowockl SzLlfl
28 Aleksandra 8re[dowa
acanowska
Aleksandra kurucka
29 eLro Surma 1eperczyk
30 !anko 8lalowockl kondraclk
31 Aleksandra
32 !usLyna 8urc kurucka
33 SzLewko 1rembacz
34 leclo PnaLkowlcz eLrylak
33 PnaL Polowacz krlsla
36 Wasko lkonlak Chomlak
37 kamran
38 Clepurda
39 AsafaL Clepurda
40 !akub SzasL !acko kuchLa
41 Marko kruplak Parasln
42 Andrll Parwan a[ak
43 eLro lkonlak lolusznlk
44 !ewa 8urc kurucka
43 SzLewko kruplak Zak
46 SzLewko SzasL Szurln
47 Wasko kruplak 8a[us
konrad lkonlak
48 MaLlanka ronczak Salamka
49 8enedyk Zlenczak 8enedlk
SwlsLywka 30 Mlkola[ Palczak Ze skalky
31 Prlc Palczak Prlc
32 8re[da Parwl
33 !anko 1lmczal eclak
15
34 Semen lkonlak SzLlranczak
33 8arbara (Palczak?)
36 Mlkola[ 1lmczal eclak
37 !anko kruplak Sklepnlk
38 School
39 MarLa kuzma MarLa zza szkoly
60 uepoL
61 Semen lkonlak Semen od szkoly
62 Mlkola[ korna[ nagranL
63 !anko 8urc
64 Marla Surma Marusla z pyd Zyda
63 Zyd nlzny[ (Lower !ew)
66 Zyd wyzny[ (upper !ew)
67 uanko kruplak uanko z pyd drygy
68 kuzmlak kuzma
69 Cza[aczka
70 Anna lkonlak
71 !anko lkonlak kapec
72 !acko lkonlak aclplak
73 SzLewko lkonlak kapec
74 !ewa Surma Skalska
73 Andrll kruplak 8oslak
76 !anko kruplak Sycz
77 konsLanLy kosclo 8y[rosz
78 !anko Cprysek
79 !anko kruplak
80 Leszko kruplak Leszko kulawy (crlppled
Leszko)
81 SzLewko kruplak
82 Pelena 8urdzlak Clencla
83 Semen 8ulak Semen 8re[dlszyn
84 Mlkola[ Surma Cardyn
Polowaczywka 83 Wasko 8urdzlak 8a[a
uly[anka
86 Zofla 8re[da Zowka
Cnufry Surmlak keblnczyn
88 Mlkola[ Surmlak
!an Cprysek SzLuchan
89 Clnla
90 8urda
91 Marla Cprysek Sandrlcha
92 !anko 8re[da !. po 1lmku
16
93 Marko
(Maksym)
8urdzlak Makslm
8re[dywka 94 Prlc Cprysek Prlc kublszyn
93 !anko 8urdzlak orka !.
96 uena[ Szolek
97 Wasko 8ulak o !anlczku
98 nufrll kruplak nufrl[ko


99 1lmko 8ulak 1lmko kosLlnl
kruplak Son of crlppled Leszko
100 PnaL 8ulak P. Czyrlk
101 PnaL 8re[da P. leclk
8ulakywka 102 !anko 8ulak
103 Zldor Zawyrczynsky
104 uanko
103 SylwesLer
106 Parwan a[ak
107 Sandrlcha
108 Semen Polowacz
109 Wasyl Polowacz
110 Polowacz
111 8ulak lroslna
112 ksenla Surma kozynczycha
113 MaLwl
SzLewko
8ulak
114 MlkyL kuzma M. !aczkens
113 Andrll Cprysek SzLuchan
lrom brldge Lo
Czarna Woda
116 leclo 8eLelak
117 !anko SLanczak
118 leclo lkonlak Mlskar
119 !anko SzasL kuchLa
120 Andrll 1lmczal
121 !anko Palczak alLlmko
122 Wasko 8ulak Adzymeczka
123 lgnac Salanlec PnaL
124 8ulak Parwllko
123 1lmko lkonlak 1. Cryf
126 Anna Wasylklewlcz P. 8ulaczka
127 !anko Surma !. 8omana
128 Semen 8urdzlak 1eLl[anka 8ur.
129 kruplak alLlm Prlca
130 leclo kruplak l. 8a[us
17
131 uanko 8urc u. Cala[da
132 1omko 8urc
133 Andrll lkonlak A. Zza kozynca
134 MlkyL kruplak 8a[us
133 alLlm kruplak 8a[us
136 Sroka
137 Andrll Palczak
138 MaLy[anka Surma M. zza mosLa
139 Wasko kruplak Waslo Cluchy (deaf
Waslo)
lrom brldge Lo
church
140 8oman Surma 8. WasLyw
141 !urko Surma !. WasLyw
142 8oman Surma Szafron
143 Semen Surmlak
144 awel Szkodowskl . Cluchy (deaf awel)
143 Leszko kruplak
146 !anko PnaLkowlcz
147 nefLall lkonlak
148 uly[anka ronczak Surma Cardynka
149 SzLewko Surmlak
130 !anko 8urczak !. !urlk
131 1lmko 8urczak 1. !urlk
132 MlLro kruplak M. Cmyl
133 8ecLory,
Church


134 SzLewko lkonlak olusznlk