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33
               “transformations that are taking place in front of our eyes.”  Reflecting this need for tangible
               information about the daily practices of local people, the questions inquired about patterns of grazing


               animals, the nature of animal shelters and their distance from the village, and the ownership of land

                                          34
               upon which livestock grazed.  Another survey asked people to provide details about the natural
               environment in which their village was located. “Are there any particularly beautiful natural


               places?,” question one read, while question fifteen asked “Are there any rare types of animals?” and

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               suggested a list of possible answers that included bears, lynx, elk, beavers, and eagles.  Literate
               villagers returned their surveys with either handwritten or typed answers inserted next to the


               questions. In the district of Białokrynica in Krzemieniec county, for instance, a local clerk included

                                                                                                           36
               information about the hundred hectares of pine trees, as well as the old oak trees, around his village.
               From the district of Wiśniowiec, also in Krzemieniec county, the survey was returned with notes

                                                                             37
               about the ways in which local people used flowers to treat disease.  While the medical professionals

               whom we encountered in the previous chapter would have been skeptical about these homegrown

               rural remedies—were they not more evidence of peasant irrationality and resistance to modern

               medicine?—here they constituted evidence of a deep-rooted regional culture.


                       It was this kind of hyper-local tradition, observed at the level of the village, that so fascinated

               Jakub Hoffman, the head of the Union of Polish Teachers in Volhynia. Hoffman was very much a

               man of the borderlands—he had been born in Kołomyja (Ukrainian: Kolomyja), a town that had been


               part of Austrian eastern Galicia prior to the war, was a convert from Judaism to Roman Catholicism,

               and considered himself a Polish patriot in the more Romantic tradition of Piłsudski and Józewski. It




               33  “Odezwa Zarządu Związku N.P. Okręgu Wołyńskiego,” Dziennik urzędowy kuratorium okręgu szkolnego
               wołyńskiego 8, no. 10 (November 1931), 298.
               34  Ibid., 299-300.
               35  “Kwestionariusz w sprawie pasterstwa,” DARO 184/1/3/10-10od.
               36  Questionnaire response from Józef Hubicki, village clerk from Białokrynica gmina, Krzemieniec county, DARO
               184/1/3/26.
               37  Questionnaire response from Borys Romanów-Głowacki, farmer from Wiśniowiec gmina, Krzemieniec county,
               DARO 184/1/3/32.


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