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They eventually returned to Przemysl, he to work at the county museum and she with a post at the city development office. The regional economy boomed after Ukraine was admitted to the European Union. Maria and Wlodek had a new house built on the east bank of the San and brought up their children bilingually and bidenominationally. Michal was baptised in the Greek Catholic cathedral, while Olga followed her mother as a Roman Catholic. Both religious calendars are observed in their home. The family was delighted when, after years of campaigning, the city council agreed to recognise the major religious holidays of the minority denomination as official public holidays. Indeed, this Przemysl case established a precedent later successfully followed by many other minority communities all over Europe.
Tom and Ania completed the courses for which they were registered and then they too chose social anthropology for graduate work. His project took him, as part of an interdisciplinary team, to Amazonia; and the experience he gained here led in turn to a series of posts with non-governmental organisations working in that region, where he occasionally ran into Marek, a dedicated campaigner for the land rights of indigenous peoples. Ania laid the foundations of her successful academic career with fieldwork in Poland, in a village not far from the one in which she had felt so uncomfortable during the summer school fieldtrip; it might even have been the same village. She uncovered many surprising details of social life, details which showed how most (but not all) villagers were at home in their world in a sense which they evaluated positively, even though they were still very poor in terms of money incomes. She benefited greatly from having Prof. Dylag as her supervisor and from remaining in touch with Tom. Later they carried out several projects together. To the disappointment of their families, they never married, but eventually they bought a house jointly in west London. They visit Poland most summers and often cross into Ukraine, since all border controls have vanished from this region. Their children speak good Polish, thanks largely to their close contacts with Michal and Olga in Przemysl. They particularly enjoy their visits to Uncle Jarekís shop in the city centre, since he invariably spoils them with a treat.
As for Tom and Ania, they obtained respectable degrees and moved into secure office jobs in their native cities. They married compatriots and had children, who were cared for by foreign nannies. They sometimes send each other Christmas cards, but it is a long time since either of them visited Poland. Their children, all monoglot English speakers, insist on holidaying elsewhere.
I. Bartal and A. Polonsky (eds:) Focusing on Galicia: Jews, Poles and Ukrainians 1772-1918. Volume 12 in the series, Polin: Studies in Polish Jewry (London and Portland: Littman Library of Jewish Civilization 1999)
E. Duda The Jews of Cracow (Cracow: Wydawnictwo Hagada and Argona-Jarden Jewish Bookshop, 1999)
C. Nagengast Reluctant Socialists, Rural Entrepreneurs, Class, Culture and the Polish State (Boulder CO: Westview Press, 1991)
C. M. Hann A Village without Solidarity; Polish peasants in years of crisis (New Haven and London: Yale University Press, 1985)
R. Ellen, E. Gellner, G. Kubica and J. Mucha (eds.) Malinowski Between Two Worlds; the Polish roots of an anthropological tradition, (Cambridge: Cambridge University Press, 1988). (See especially the chapter by Raymond Firth, Malinowski's most distinguished student.)
Malinowski Witkacy (Catalogue of Exhibition described in chapter 2) published as special issue of the journal Konteksty Vol. LIV, Ns. 1-4, 2000
P. R. Magocsi Of the Making of Nationalities There is No End (New York: East European Monographs DXL, 1999, 2 Volumes, 1999)
Paul Robert Magocsi Galicia: A Historical Survey and Bibligraphic Guide (Toronto: University of Toronto Press, 1983)
I thank Zdzislaw Mach and Jerzy Hausner for helping me with details concerning
Cracow; Stanislaw Stepien for research cooperation in Przemysl and several photographs;
Fedor Gocz and many other villagers in the eastern Lemko zone for hospitality
and instruction over many years; Jacek Nowak and Father Serge Keleher, for sharing
field experiences in 1994; Paul Robert Magocsi for good humoured debate about
what exactly makes a people/nation(ality)/culture; Jonathan Webber for helping
me to appreciate the most significant 'absence' in contemporary Galicia; Michael
D. Fischer, David Zeitlyn, Gordon Milligan and Anke Brüning for help in
preparing this electronic publication; Frances Pine for much good advice and
several illustrations. Special thanks to Ildi, Agnes and Mark, my most critical
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