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JANUARY LXVIII!

Chairman of Carpatho-Rusyn SOCiety Continued from Issue #1, 1/5/96 JR: Western Pennsylvania has a very large Lemko Interviewed (Part II) population. Our own study of local parishes The History of Lemkovina suggests to us that make up about 40% of Part 16 all here in the western Pennsylvania area. The following interview with John Righetti One of the things that has always intrigued me is chair~an of the Carpatho-Rusyn Society (CRS) I. Sanok (cont'd) that,unlike the situation in New York, New Jersey, Planning Board, was conducted in May and and , where Lemkos have a strong group­ November, 1995 in Pittsburgh, PA. Mr. Righetti was Later records about Sanok are scarce and awareness, the vast majority of Lemkos in western interviewed by Susyn Y. Mihalasky, a staff writer Pennsylvania do not. By way of illustration, the usually concern mutual relations with the Uhrians for Karpatska Rus'. Part I of this interview was (Hungarians). The Galician-Volynian chronicles in term "Lemko," widely recognized and used in New published in the previous issue of Karpatska Rus'. 1205 mentions the meeting of Uhorian King Andrei York and New Jersey, is here not well known nor II (1205-1253) with the widow of the Galician­ widely used. As a result, it has been a little more Volodimir King Roman, who escaped from the ***** difficult penetrating the Lemko community here. advancing Galician Boyars with her children, four Nevertheless, we are making progress. year old Danilo and two year old Vasilko. The KR: Carpatho-Rusyns have historically organized widow and the King reached an understanding themselves around church organizations, but the I think back to our first meeting, when whereby the King, out of friendship for the CRS has tried to define itself as a secular cultural people signing up to become members were asked to identity their ancestral villages in the Old deceased Roman, would become the protector of organization. In light of this, how have the local Country. asked the audience how many of them the sons and defend their rights to HaUch and churches and clergy welcomed the CRS? What I were Lemkos, and only one person raised his Volodimir. Meanwhile, he assumed authority over kind of role have they played in the CRS's first year hand-even though several had indicated that their the Halich and Volodimir prinCipalities, holding of life? What kind of role might they play in the Danilo and Vasilka as his vassals. CRS's future? families came from villages in the Lemko region. It is more difficult for American Lemkos to retrace JR: The official church representatives have their heritage. Unlike Rusyns from eastern In 1340 Sanok with other towns of Galician -Slovakia, who have been able to go back 'RU'S ltangTeneOltl'l"o\'l:inO.Yh "1"366 the King the concept however; they and find family in the Homeland, many Lemkos grants Sanok according to the Magdeberg law. In that the church's job is not to foster ethnic have nothing left, or don't know where their family 1377, the Uhrian King Ludwig (1370-1382) visits identity but to provide spiritual guidance. has gone. Sanok. Susyn, you get the newsletter, so you see KR: Maybe Lemkos in western Pennsylvania don't The population of Sanok during the that we do not maintain a separation between have a Rusyn consciousness because they are of Princes' times was completely Russian. Even church and state the way the United States a Ukrainian orientation (as is often the case in during Polish domination it retained for a long time government does. The newsletter always has Poland). its Russian character, nationality and faith. Sanok church oriented-material, because we see church also had a foreign element in residence, primarily life as an integral part of our culture. Nevertheless, Poles and Uhrians. In the time of the Galician we don't get into the business of whether the Greek JR: That [Ukrainian orientation] is very, very rare. Russian Princes, Sanok had its own Russian mayor. Catholic Church or the Orthodox Church is the Lemkos in western Pennsylvania are like typical From time to time, the city was governed by a "true owner" of Rusyn identity. Simply put, eastern Rusyns: they are better at knowing who they are waywode of the Boyars sent by the Princes, as one Christianity is a part of our Rusyn culture, but one not than who they are. . Ten years ago, had you of the most important cities of Galician Rus. does not have to be an active partiCipant in eastern asked Lemkos to identify their ethnohational Justice was based on the rules of "Russkaya Christian spiritual life in order to be involved with heritage, the vast majority would have responded Rusyn culture. Pravda". All important cases of citizens were heard that they are Russian. But more and more of them in a court council, consisting of the waywoda, are coming to the CRS meetings. In fact the first judge, councillor, secretary and assessor. Only a small number of local clergy have two guys who walked into today's meeting were Monetary claims were settled in pieces of silver or been supportive. We have not had any indication Lemkos. in so-called kunitsas (?) (martens)(?). one way or another from most Igcal clergy. We are not disappointed about that state of affairs because KR: Why is the situation of Lemkos in western The Russian history of Sanok is closely in all honesty, we never expected much support: Pennsylvania different from that of Lemkos in New related to its churches. It is said that San ok once We know that many of the Rusyn parishes have York, New Jersey and ? had five churches. Historically accurate is the fact been "denationalized" over the years. We never that during the princely period, a wooden church of saw them as places where our meetings could be JR: In western Pennsylvania most Lemkos left the St Martyr Dimitri existed in 1250, which contained advertised. If a priest gets up and informs his Greek Catholic church in 191 O~ 1915. When the the miraculous icon of the crucified Christ. . parish that we will be having a meeting, that's Greek Catholic church was split into the Ruthenian great, but we never counted on that. and Ukrainian churches, Lemkos were then It is not known whether the construction of expected to go into the Ukrainian Catholic church. S1. Nicholas Church was ever realized, but in 1667 We disseminate our message mostly Many of them were very much against that and we find on the land a wooden church of the Holy through the membership and the secular press. I went to Orthodox churches instead. We've done Spirit and not of St. Nicholas. The lack of hard should say that the Rusyn ethnic and religious research on the Lemko community, and we've evidence is due to the confusion in the chronicle of press has been very accepting and, as you know, found that in those communities where there were the department of the parochial church most of the Rusyn press is church affiliated .. The Galician Ukrainians and Subcarpathian Rusyns, the administration. The chronicle text as follows: "This Church Messenger [the Johnstown Diocese Lemkos always affiliated themselves with the church, witnessing the decline of the Russian newspaper], the Byzantine Catholic World Subcarpathian Rusyn community - in church, in Princely Galician state, existed until 1550, and it [Pittsburgh], and Horizons [Parma, OH] have all secular community organizational life, etc. was then disassembled and a new church in the carried information on the startup of the CRS, along name of St. Nicholas was planned by the Russian with information on our meetings. The Greek KR: What efforts have been undertaken by the inhabitants of Sanok on land donated by its Catholic Union has also carried information about CRS to network with other Rusyn communities warden, Peter Zborovsky. The deed to this us. outside of Pennsylvania and the United States? foundation was confirmed in 1551 by King Zygmund and by King Volodislav IV in 1632. KR: The activity of Lemkos is of special interest to JR: We have an interest in expanding our relations KR readers. What role have Lemkos played in the with Rusyns in Poland, Ukraine and Hungary. As We do not exclude the possibility that St. CRS? Continued on Page 3, Column 1 Continued on Page 2, Column 1 PAGE 2 CARPATHO--RUS FRIDAY, JANUARY 19, 1996

Continued from Page 1, Column 1 NOTICE The Cooking Corner Nicholas Church was actually constructed, anci lor some unknown reason, its existence was brief and The annual meeting of Lemko Assoc. To master the church of the Holy Ghost was built on the same Elizabeth Branches 35-7-38, will be held on Sunday, homemade pie location. The fact remains, in the later stone February 25, 1996 beginning at 2:00 PM. The crust, use butter-­ church of Descent of the Holy Ghost in Sanok, meeting is to be convened at: the best choice for early in the 19th century there existed a side altar PAL. Youth Center a tender, flaky and of St. Nicholas. In any case the above illustrates 400 Maple Avenue rich-flavored crust the existence of strong religious tolerance during linden, New Jersey you just don't get the reign of King Zygmund August. with shortening or The Committee requests that all members oil, says The On the location of the aforesaid wooden please attend since important matters will be up for American Dairy church of the Holy Ghost in San ok, from 1784- discussion. Association. Just 1789, during the tenure of parish priest Fr. John Branch Committee make sure the Kunevich, a new stone church of the Holy Ghost butter is cold! was constructed with voluntary contributions, and Rhubarb's pink-red color adds to it stands to this day. Besides the icons of Christ's Notice the appeal of lattice-topped pie. Crucifixion in the castle and the Mother of God icon Ice cream, of course, lencjs in the suburban church, it possessed a fragment of A new subscriber has requested Apple-Rhubarb appeal to everything! the Lord's cross. In 1827, a bell-tower was built information about his ancestral village. Pie during the tenure of Fr. Vasili Chemarnik. In 1907 . Ostawica/Oslavicja, located in southeastern Poland, and 1933, new repairs and painting under Fr. south of Sanok in the Ostawa valley. It may have Pastry: Emilian Konstantinovich was completed. been destroyed during the 1947 Visla operation. If 2 cups all-purpose flour any reader has information or knowledge of this 1/2 tsp. salt In the Sanok suburb, entrance to the city, village, kindly write to: A. Herenchak, Box 156, 6 tbls. butter from the distant past stood another wooden Allentown, NJ 08501. 6 tbls. lard church,The Nativity of the Virgin mary, which the 6 to 8 tbls. milk governor's council of Lvov in 1790, by notice #27458, ordered to be dismantled. This notice was Preheat oven to 375 degrees F. For pastry, issued because of falsehoods by the Poles that the Notice thoroughly combine flour and salt. Cut in butter church was destroyed by fire. Its side altar and an and lard until mixture resembles coarse crumbs. icon of the Holy Virgin now remain as memorials in Family historian looking for leads. Did you Sprinkle in milk, a tablespoon at a time, mixing until the Sanok church. The last pastor of the Sanok know my uncle? '(eodor (Frank) Sudia, born in flour is moistened. Divide dough in half. Wrap city entrance church was Fr. John Vaitsovich. Barwinek, Krosno province, Galicia, emigrated to each half in waxed paper and refrigerate whiie New York/Jersey City in 1909. Worked as a preparing filling. In the sixteenth and seventeenth centuries butcher. Believed living with wife and daughter in Sanok was a lively religious, cultural and Passaic, New Jersey in 1920. Any information Filling: nationalistic center for all of Lemkovina. In 1551 would be appreciated. Greg Leck, 101 Bunny Trail there existed a school for writing manuscripts and Drive, Bangor, PA 18013. 1 1/4 cups sugar church books, such as the Epistle. It served two 3 tbls. quick-cooking tapioca organizations well; the Youth Brotherhood at the 1/2 tsp. cinnamon Holy Ghost Church and at the Church of the 1/2 tsp. nutmeg 1/4 tsp. salt Nativity of the Virgin Mary at the Sanok City C.R.A. Center, Lemko Hall, Yonkers Entrance, which existed until the middle of the 3 cups cooking apples, sliced, peeled 2 cups (about 3/4 lb.) rhubarb, cut into eighteenth century. One of the graduates was the Schedule of Events. 1996 son of Fr. Michael Vasilevich, who on receipt of a 1 (2-inch pieces 1/2 cup chopped nuts book from Princess Holshanskaia, translated the Spring Dance " May 15, '96; 9:00 PM Epistle from the Bulgarian language to Russian. 1 tbls. butter vanilla ice cream This translation was later found in the Peresopnitsa Annual Membership Mtg. Sun. June 2, '96; 2:30 PM monastery. It is now known as the "Peresopnitske Epistle" of 1556. For filling, combine sugar, tapioca, Annual Picnic Sun. July 14, '96; 2:00 PM cinnamon, nutmeg and salt in a large mixing bowl. After the Brest Union was established in Add apples, rhubarb and nuts. Toss gently to coat; 1590, the inhabitants of Sanok and its surrounding let mixture stand 15 minutes. Roll out half the . pastry on lightly floured surface to 13 inch diameter areas remained loyal to the Orthodox faith, LEMKO WEDDING VIDEO opposing the acceptance of the Union, through the circle. Fit into a 9 inch pie plate; trim .to 1/2 inch beyond plate edge. Roll out 2nd half into 11 inch seventeenth century. Consequently, when A two hour video cassette of the film Orthodox Bishop Antoni Vinnitsky, 1650-1679, lost circle, cut into 1/2 inch strips. Add mixture to pie, his Peremysh Orthodox episcopacy he sought LEMKO WEDDING is still available for sale to our dot with butter. Weave strips, trim, fold over protection and support in Sanok where he lived readers. This is the original film that was made . bottom. Seal and flute edges. Cover pie edges from 1668 to 1675. With the aid of town residents almost 30 years ago, and it should be of interest to with foil. Bake 25 minutes; remove foil and bake and the suburban Orthodox gentry, he planned a those readers who have not had the pleasure of 20-25 minutes or until crust is golden-brown. Cool viewing it. slightly. new Orthodox episcopate, assuming that Orthodoxy would overcome the Union. Upon his Agway Cooperator Cost, including postage and handling, is death in 1689 the Sanok Orthodox episcopate $45.00. To order kindly send your check or money declined under severe pressure from those in order to CARPATHO-RUS, 556 Yonkers Avenue, authority, and the only remaining memory was that, Due to the diligence and efforts of our Lemko Yonkers, New York 10704. thereafter, the Peremysh bishops began the use of Assoc. member, Laurence Krupnak, we can now the title "Bishop of Sanok". offer for sale the following two audio cassettes as well as three video cassettes. To be Continued SUBSCRIPTION FORM Item #1. . An audio cassette of 16 Lemko and two Vkrainian folk songs transcribed from classic Please start/renew my subscription to 78 rpm records. They include many Lemko CARPATHO-RUS. Enclosed please find my check wedding, gypsy, Christening and Christmas songs Press Fund Contributions or money order for $20./year. by such artists as Stephen Skimba and Barna, Potochak & Co. Item #1 $12. Samuel Hubiak $100. Name: ______M. Kundiak 100. Item #2. An audio cassette of 10 Russian, Paul Ruschak, in memory of mother, Address: ______Two Hungarian and 8 Slovak folk songs from Paraska Madzy Ruschak 100. classic 78 rpm records. They include Russian Mary Bakaletz 80. City, State, polkas, Slovak chardashes, Hungarian gypsy Julia Van Ess 20. Zip Code: ______melodies. Item #2 $12. Konrad Kril 10. All prices include shipping costs. Kindly Dan Patrick 10. Press Fund Donation: ______send your check or money order (made payable to John Ryzyk 10. Lemko Assoc.) to either of the following: John Shulak 10. Alexander Herenchak Send To: Walter Turchick 10. P.O. Box 156 Julia Yadlowsky 10. Allentown, NJ 08501 D. Trochanowski O. CARPATHO--RUS c/o Alexander Herenchak Mary Barker P.O. Box 156 .Total $465. 521 Piermont Avenue, 520 Allentown, NJ 08501 Rivervale, NJ 07675 PAGE 3 CARPATHO--RUS FRIDAY, JANUARY 19, 1996

"Father Alexis Toth was a Carpatho-Rusyn priest, ourselves that even within the 'white community' Continued from Page 1, Column 3 and he brought Greek Catholic Rusyns within the people have different values and live differently." Orthodox Church, where they came to constitute a So, the museum is going to create a little regards Rusyns in Slovakia, the CRS has raised substantial portion of the Church .... " This is very "neighborhood" which allows you to go from significant. You have to understand that here in over $1000 to support the publication of Narodny diorama to diorama, from "house" to "house." Kids Novynky; we also sell the Rusyn Renaissance western' Pennsylvania the myth of "Russian can look into the dioramas and see how Rusyn Orthodoxy" was very prevalent. Society's tape and publications here in the United live. We'll probably show scenes of States. Christmas Eve Holy Supper or getting the Easter . Let me give you an example from my own basket ready to be blessed. Via our mailing list, we maintain contact ex~enence. My home parish is an OCA parish that split off from the Byzantine Catholic Church. The with our sister Rusyn organizations in the United We are also working with the Carpatho­ parish is 95% Rusyn, proof that both the Byzantine States: the Lemko Soiuz [Lemko Association of the Rusyn Research Center on a massive Western and the Orthodox church in that community had a United States and Canada], the Rusin Association Pennsylvania Historical Society project. The large Rusyn base, mostly from Zemplyn, Uz, and [Minnesota], the Carpatho-Rusyn Research Center Historical Society is creating a'n "immigrant's Bereg counties. Their "official" church histories [New Jersey], and the Carpatho-Russian American pathway" in their museum. We are helping them to however, tell a different story. When I first started Center [New York]. They receive our newsletter put together an entire room to illustrate how attending that OCA church, I learned that some of gratis. Rusyns lived at the turn of the century. The work those people firmly believed that they were founded is going very well. . as an Orthodox church, that the "Uniates" took their KR: As you are aware, much has happened in church away, and that they then had to go build North America and the Homeland durina the CRS's We are also involved with the Duquesne another one. It was flagrant historical fallacy. All first year of life. Please give us insight into your University Tamburitzans. They perform East that you have to do is look at the facts and see that own and your members' views of Rusyn as a European folk material, yet very rarely perform they went to Greek Catholic Church, and that these codified, literary language; and of the canonizations Rusyn material. In those rare instances when they people were at the turn of the century Greek by the Orthodox Church of the Reverends Alexis did, it was traditionally called "Ukrainian" or Catholics. Toth (May, 1994 in South Canaan, PA) and Maksym "Slovak." We met with them, and the result of that Sandovyc (September, 1994 in Gorlice, Poland). m.eeting was that we have established a relationship Unfor~unately, the pro-Russian With them to help them to add authentic Rusyn indoctrinati~n has many of these people feeling that JR: Regarding codification, everyone with whom material to their repertoire. from the minute they planted their feet here, they I've spoken seems to feel the same: that the were Orthodox, and that somehow the Greek codification puts an end to the last issue that our We are currently purchasing Rusyn song ~atholics took that away from them-not in 1646 but enemies can use against us to deny our existence books and tapes for the Tamburitzans so that they In 1910. From 1910 on, there had been such as a distinct nationality [that Rusyns are not a can begin to familiarize themselves with Rusyn strong Russification efforts in those churches and culture from Slovakia. As we find similar folk music distinct nationality because they do not have their early clergy. Let's not forget the pa~i.cularly th~ from Rusyns in Poland and Ukraine, we will own language]. Everyone here recognizes the political benefit to the Russian Empire in having codification for the significant event that it is. purchase these as a donation to the Tamburitzans. Rusy~s return from American to Austria-Hungary as By the way, at the conclusion of our meeting with RUSSians. The canonization events have been very the Tamburitzans, their executive director decided to have them join the CRS as one of our first interesting because they have resurrected the issue When I look at the "official" histories given of ethnicity, particularly within the Orthodox Church association members! out by t~e western Pennsylvania parishes, quite in America (OCA). The heaviest russification efforts often I. find a Greek Catholic priest leading his took place in the OCA at the turn of the century, The CRS is also planning a "Rusyn Heritage pe~ple Into Orthodoxy. Six months or a ye.ar later, when ethnic Rusyn parishes first passed from Tour" of the Old Country that will focus just on the ~e IS removed and a "real" Russian priest is brought Greek Catholicism into Orthodoxy. You have 3 or Rusyn region and things Rusyn. CRS guides will In who te~ches th~se people not only Orthodoxy, provide informed commentary as the tour travels to 4 generations of people [in the OCA] who have ?ut RUSSian ethniC nationalism as well. It's important sites of Rusyn history and culture. It will wres~led with the questions "Who am I? Something Incredible! You take these people standing there in ?u'3'3\an1 'L\\t\e' Russian'? 'Sott' Russian'? Or be the first tour of its kind. Rusyn-Americans who Zemplyn eth~ic costume and only 2 years later they 'Russian-but-not-like-the-Muscovites? .. ," and that want to visit the Old Country with benefit of guides have In their church the Russian Actors Guild kind of thing. There has always been an awareness and translators normally have had to go on tours among these people, but as the generations wearing tiaras and sarafany and playing balalaikas. geared toward other - Polish, Slovak, Ukrainian - passed, this awareness has been dissipated. When That has been the experience for many Rusyns in groups and interests. The Heritage Tour is the second and third generations hear the word the Orthodox Church. tentatively planned for June-July, 1996. "Russian," they just naturally assume that the Also among 9ur larger current projects is the city of balalaika samovar and sarafan are elements of their On the Catholic side, Rusyns were told that Cleveland's Cultural Gardens Renovation Project.... own culture. You see that quite often in the OCA. they are "Ruthenians" and not like "those other I can't say much about the Synod or the people" [fellow Rusyns in the Orthodox Church]. KR: What is the Cultural Gardens Renovation Patriarchaal parishes, with which I am less familiar. B?~h. churches ~e~e in their own way perpetuating Project? diVISion . and dlslnformation within the Rusyn community of western Pennsylvania. That's why JR: Back in the 1930s a large area of Cleveland the CRS is so interested in telling Rusyns within the I applaud the OCA for the way in which was set aside for various ethnic groups to develop Orthodox and Byzantine Churches that they are the they ~ave r~sponded to the Rusyn ethnic identity cultural gardens that showcased some aspect of same Rusyn people - not Russian, Carpatho­ question raised by the canonizations. They have their particular culture. The Rusyn garden was Russian, nor Ruthenian. "Rusyn" is what our transcended a Russian elitism to say that "We are developed at that time by an organization called the the Orthodox Church in America. As such, Rusyns ancestors called themselves before anybody got in there and messed with them. I'm not trying to be Rusin Elite Society. It featured a bust of Aleksandr may be Rusyns within our Church. Not only do Duchnovyc with the words R PYCV1H 6bln, eCMb V1 they have the right to their Rusyn identity, but we down on these churches. As I've said, I am most pleased especially with the way the OCA has taken 6yi!'y ["I w~s, am and will remain a Rusyn"] carved have to acknowledge the fact that they were and at ItS base In both English and Rusyn. The Cultural are a significant portion of our Church." these three instances [the Bicentennial and the two canonizations] and said that it's OK for these Gardens really went downhill as that section of people to be Rusyn in the Orthodox church. Cleveland itself went into decline, but now the City KR: How far back would you date this change in wants t.o renovat~ the Gardens and is presently attitude by the OCA? KR: What projects is the CRS currently involved co~tactln~ the various ethnic groups, asking them in? to Invest In the task of renovating their particular JR: To no more than three years ago. I think that garden. Aside from a Rusyn Garden, there are also this attitude change arose out of three events: the JR: The CRS is currently working with the gardens for Ukrainians, Slovaks, Croatians, Bicentennial of Orthodoxy in American; and the two Pittsburgh Children's Museum to create a diorama Rumanians, Irish, you name it. aforementioned canonizations. These major events to help children appreciate cultural diversity. They have obliged the OCA to address the fact that there KR: Finally, what new directions would you like the want ~s to c~eate a display that shows how Rusyn­ is this significant Rusyn presence in the Church. Americans live and what is unique about their CRS to take in the future? culture, so that the children of other cultures can It is important to note that there were a JR: There are a few directions I would like the CRS learn ~b~ut us. The thing that I find so exciting couple of roads the OCA could have taken in to take. We are currently in discussion with the about It IS that they were enlightened enough to responding to this renewed ethnic question. They say not only that different racial groups need to Andy Warhol Museum herein Pittsburgh to see if could have squelched it, or they could have understand one another's culture, but that there is they would be willing to co-sponsor with us the followed disinformation practices like saying that bringing to Pittsburgh of a Rusyn artist to lecture on no s~ch thing as a monolithic "white community'" Father Toth was a "Russian priest from Slovakia," or The Idea of a "white community" has always contemporary Rusyn art forms. We would then like a "Carpatho-Russian" priest..., etc. Likewise with annoyed me. I am not the same culturally as to have a showing of the artist's works at the Warhol Museum. It would bring out the arts Father Sandovyc and the Bicentennial. They could someone whose ancestors came from the British have said that there were "Russians in Galicia" who Isles. commun.ity an~ . also let people see that Rusyn came to America. Instead, the OCA newspapers culture IS a liVing, breathing culture and not and periodicals came out saying that, "The people KR: They too often look just at skin color. so~ethi~g. that st~pped dead 100 years ago. This who emigrated from this area were called Rusyns project IS In keeping with our goal to address not just genealogy and history, but contemporary and here's what they did and what they are ... ," and JR: Exactly. But this time they said, "Let's look at Pittsburgh's cultural diversity and admit to Continued on Page 4 Column 1 PAGE 4 CARPATHO--RUS FRIDAY, JANUARY 191996

necessary to transmit identity if other mechanisms Continued from Page 3', Column 3 of transmission are present. Passaic Branch #5--16 Rusyn reality. Olena probably also had a second point in 1996 Schedule of Events Another one of our future goals is to mind when she told you that one needs to speak Rusyn in order to take part in Rusyn culture. She establish contact with the Rusyn groups of Europe, May 10 Spring Banquet, 2:00PM $15. and for us both to understand that we are viable probably was thinking practically, as I found out in my own personal experience. My inability to speak manifestations of the same culture. One of the July 21 Annual Picnic, 1 :OOPM $15. challenges that we American- and European fluent Lemko hinder.ed me quite a bit while I was in Poland. Very few of the cultural activists that I met Rusyns will have to face together is to understand October 20 Fall Banquet, 2:00PM $15. that Rusyn culture does not evolve and manifest in Poland or Slovakia were able to function in itself only in Europe. When I paint a picture or I English, nor did they understand much of what Birthday Meetings write a piece of prose, this is Rusyn culture being goes on in the United States. manifested. There is Polish-influenced Rusyn March 10 2:00PM In the Lemko context, being without the culture and Ukrainian-influenced Rusyn culture. June 9 language can keep you out of the community arena Those are facts, there is nothing we can do to deny September 15 of ideas and activities. You can "get in," but to a them - nor should we. But we need to help our December 8 European brothers understand that while Rusyn real extent you will miss many of the subtleties and All functions are held at the Lodge, corner subtexts of Lemko consciousness and cultural culture in American has Anglo and American of Ann Street and Lanza Avenue, Garfield, NJ. influences, it is still Rusyn culture. experience. Interacting with Lemkos without the benefit of the language is sort of like looking at the KR: I understand you quite well, because I had a sky from underwater: you can make out the similar experience with some Rusyns in Poland shapes and colors, but there is some distortion of CARPATHO--RUS several years ago. I told them that I write English­ reality. So you need to learn to think in a way that language prose and that, since "rediscovering" my compensates for the distortion - and this is not Carpatho-Russian newspaper, published bi­ weekly by the Lemko Assoc. of the United States Rusyn roots, I was anxious to explore my "new" easy. identity through my writing. They said that I would and Canada. JR: Language will become more and more of a do better to devote my time to collecting and discussion point for Rusyns all over the globe Subscription Rate: One Year ... $20. researching historical Rusyn prose, poetry, folk because there are now Rusyn communities in the songs, etc. and in this way work to preserve the United States, Canada, and Australia. As their Edited By: Editor, pro-tem., A. Herenchak past. But isn't creating a future as necessary as USPS No. 291 460 preserving a past? If I feel the need to explore my second arid third generations begin to loose the cultural heritage today, in 1995 and in English, why language, the Canadian and Australian communities Postmaster: Send address changes to: should it be discounted? will soon go where we've gone. CARPATHO RUS JR: That's right. Why is what Olena Duc'-Fajfer Well, Susyn, let me give you an idea of 556 YONKERS AVENUE writes considered a form of "Rusyn cultural where I think the European Rusyns are at on the YONKERS, NEW YORK 10704 expression" while what you or I write is not? After question of language. I have to say that I was all, we are all Rusyns. absolutely amazed at what we saw when we went to the II World Congress. They knew that an ------KR: Part of the issue revolves around the question American contingent was coming and yet did not of language. The fact that an American Rusyn provide for a translator for the proceedings. Their writes in English is probably a large part of the assumption seemed to be, "Well, if you are active IN APPRECIATION reason why the effort might be discounted. But it Rusyns you will all function in ; and would be natural for an American Rusyn to use if not, then why did you come?" It is as if you can't We extend our thanks for help in producing English to write about the experience of Rusyns have an interest or involvement in the culture if you this week's issue of Carpatho-Rus to Svetlana living in America. Isn't that a form of Rusyn cultural can't speak the language. I was very ledenieva and Susyn Yvonne Mihalasky. expression - inspired by the Rusyn experience in uncomfortable at the Congress because I did not America? understand much of what I was hearing. Some other members of the committee also had less than JR: Exactly. I speak an Uz dialect of Rusyn, perfect understanding and we were being asked to although you need to speak slowly and clearly to vote on issues that we did not fully understand! me in order for me to understand. I have a lot of trouble understanding Lemko. So, I remember how I would like to make clear, however, that 'HII'HOCP HH9!d~01l O~ BH o~ 'H~BHHlU;od shocked I was when Olena Duc-Fajfer was here last none of my previous remarks about the differing OJ ! I. .nqHdA~qIfA)l )loII'~d~:Jo H~HdoH~ year and said to me that in order to be active in the role of the Rusyn language in the American and HHIqII')I{ H ~hOX K:J )lK :H~BII'HBdIiO BH)l{OW Rusyn community you must speak Rusyn. European context should be interpreted as in any H!IlA~:JH H~~If!9 IqJodoII' :J0'I1 'Bd~Hm IqIffll way denegrating the importance of the recent I've studied linguistics and learned that rule codification of the Rusyn language. The ~~Hr..ti 'OIfBII' K:J W~If o~m 'H~:JBd)l HIfBhOll #1 is: language has function. Language is codification is an impressive achievement, and a ~!II'om; XB)lod XHIfAHHW H 09 'OHqIfHXHdli preserved only as long as it fulfills a function. In vital part in the effort that Rusyns globally are HIfHHfrro ~HKd~BH o~m 'H9)l{AIf:J HHHOdoxo ! the American Rusyn context, the Rusyn language undertaking to preserve their past and guarantee HHO)lII'KdOIl O~KHBHHH )l!d ~o~ £Bd lJ]qmd~u serves no function. Rusyn has not been spoken in their future. All that I have intended to say is that 'II'OJ 1 B£ XIUOIf£ hK:JH~ 5; - XB)lHHHBd~ BH America for 50 years-but we still have cultural and the Rusyn language is less important in the :rnmHA)ldBII H~BIfllO HH!'rr H)lO:JHH :J0II' 'HWB~HB religious festivals, and folk ensembles. Being American context than it is in the European context. HW!OH:J HIfBX!Hdli o~m 'XH~ KIfII' V 'AI.IA~:JH Rusyn in the United States does not require knowledge of the Rusyn language. Well, to return specifically to your question, B~BIfllO B)lO:JHH :J0II' 'IqIfBW~H H)l{odoII'OIl which was about the future directions that the CRS Iq~mO)l ! O~ 09 '~mH~W omq9 Hnod W!~ What drove this home for me was my wife's might take. Among the CRS's future plans is II BHBHJlqH £ qIf~W~£ xHHII'rxB£ £ HpIW~rr own ethnic experience. She is of Irish heritage and precisely this about which I have been speaking: to establish a rapport with the European community cannot understand the centrality of the language in '~B~:JO£ W!~ II BII'IIBdli H:JB)lK Rusyn cultural endeavors. She said to me, "Look at which will enable us to understand what it is that ~IfB 'OH~m:JHH~d~1l :JA)lBII' ~)l{OW AH!nO A)lB.l my people - the overwhelming majority of Irish in they hope to achieve for Rusyn culture, what it is the world do, not speak Gaelic. Does that mean that we hope to achieve for Rusyn culture, and how 'HH!Bd)lA £ ~qd~H:JH8d~CPHo)I ! Hpm~)l~IfO)l that we are no longer Irish? Some of the greatest we can work together. My previous remarks are XlqHBHO~dollW! qIfBHH~:J~CP BH OH~H!WB£ Irish poets, prose writers, novelists wrote really geared toward this end. H)lod !H~B~:JO IIAd~B~L, ~)l{ 'HII'!HOllII'rH H)lB~ ! exclusively in English and continue to do so into H.LAh w~rr 'O)l:Jd~~Bd9 A)lhHdBJOll Oll H~HllHII the present day! Look at James Joyce. Even KR: Thank you for what I'm sure our readers will IJB~ HnHAII'p~90ll 'H~IJH£ BH)l{OW ~)l{ 'Hnod though he wrote in English, he is still recognized as find a most interesting and informative interview. H £Bd KHB)l~!Il:J ~)lHIf~H )lB~ IJO:J ~KIfBHX one of the great Irish writers." Susyn Yvonne Mihalasky 5;6-IIBd~B8.11 B~KH:J H)lHH~:JBhA Iqd~o)lB'I1 KR: I think that a European Rusyn might respond that language has other functions beyond simply REQUEST OF OUR READERS '~KII'!HOllII'O O~ BH IJO:J HWB:J 1I!II'KIfJOll facilitating communication. Language also has the ! llAdJ XlqH)l{!d IIIqd~II'!IfIi Iq)l:JII!)lW~If more intangible function of transmitting Through our archives we have searched for IJBH ~XKHBII'!HOll:Jod!H BH :JBH KHHIf!II' ~mqIfBII' ethnonational identity across generations. Loss of old Lemko Calendars from the 1930s, 1940s and ~H9!d~01l AWO)! '1I!)lHIfO~B)l-OWHd wod~:J~:J the language is most often the first step to 1950s. Many of those old Calendars are missing. assimilation and eventual complete loss of Rusyn 8H£ AHHBIf:JOHBdli AH)ld~n B 'HKH~:JHdX We would like to request, from our readers, any old identity. This certainly has been true in the Hu.:JOHII'~ 0II' 8hHIf)l n If~HBil lJH)l:JWHd Calendars that they may have and do not need. American context. On the other hand, there are BllBil HIfO)l 'pBh This would be of help to us in researching the W!~ HO~ ! HWB)lHHXd~lI£ other ways of transmitting identity, among them history of our people. Thank you. HWB)lHHXd 8H£ BW HH Ij:!nBd~;)!H !wII'"B family and religious faith. Language may not be Ed. (t,~:) £ BH~)l{lIoII'odIl)

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