The subject of the article is the influence of the carpenter centre in Jaworów on the production and sale of dowry chests in Lubaczów. In the 19^thand 1^st half of the 20^thcentury, Jaworów was one of the largest carpenter centres producing dowry boxes, affecting many of its neighbouring centres. However, the problem has not been the subject of extensive researchand, due to the deteriorating preservation status of dowry chests out of museums, it seems to be a matter of urgency. The article presents the characteristics of the Yavoriv centre and its influence on the production of dowry chests in Lubaczów, especially in Leon Markowski's workshop. The article is based on the field research conducted by the author in 34 towns of Lubaczów and Biłgoraj counties, as well as archival materials from the field research conducted by the Department of the Folk ArtDocumentation of the Institute of Art of the Polish Academy of Sciences (Instytut Sztuki Polskiej Akademii Nauk, IS PAN)stored in the Department of Documenting Cultural Contextsof the Ethnographic Museum in Kraków. 

The presented excerpt of the study is an outline of the problem of trauma of Ukrainians displaced as part of the Operation Vistula in 1947 and effect it had on the next generations (children and grandchildren). The stigmatization and repressive actions that affected this community both from the state apparatus and local communities have taken their toll and forced them to adopt a range of protective measures. One of them was assimilation, another mimicry. Ukrainians who wanted to preserve their own national, religious and cultural identity often chose the "way of success". They dealt with sense of inferiority, sense of threat, injustice and regret with the need to achieve higher social positions and wealth that gave comfort in an uncertain times. Education, wealth, and social position were meant to help overcome fear, strengthen self-esteem and let them feel equal to Poles. In families who chose the silence strategy, the way to achieve safety was to forget. Trauma associated with the Operation Vistula and the decades-long post-war stigmatization of Ukrainians who wanted to preserve their own identity, had passed on the second and third generation to return in a situation of oppression.

The author of the article tackles the subject of Polish-Ukrainian mixed marriages in Poland. He shows the changes that have taken place concerning the scope of the marital models utilised within the Ukrainian community. He begins his musings looking at the Polish-Ukrainian borderlands in the 19th and the beginning of the 20th centuries. It comes to light that mixed marriages were at that time a common and accepted phenomenon in small, local communities. The end of openness towards mixed marriages was brought by the "Vistula" Operation, as a result of which historic Ukrainian and Polish-Ukrainian neighbouring communities from south-eastern Poland were destroyed, with the people making them up being resettled in the so-called Recovered Territories. In this new context, Ukrainian communities began to work out new marital models, according to which the aim was to enter into marriages within one's own group. In order to achieve endogamy on the one hand within Ukrainian families, clear pressure began to arise upon the marital choices of the young, on the other hand, the entire community had worked out a series of strategies aimed at helping to achieve the behaviour patterns expected by the Ukrainian group.

The paper presents the partial results of qualitative research focusing on the question of discrimination and different kinds of Polish-Ukrainian relationship, conducted by the author among young Ukrainian migrants, who have arrived in Krakow between 2012 and 2016. The author makes an attempt to redefine the concept of “discrimination”, grounded in pre-existing works of Polish and Western social scientists, and apposes it with micro-aggression and xenophobia acts experienced by the migrants. Showing the main question in the wide context of social and political problems, as well as the author's self-reflection, the paper maps out the possible ways of building the Polish-Ukrainian relationship, contending with the stereotypes and attempts of crossing the ruling thinking schemes.

The basis for this article is ethnographic field research carried out in Canada in 2014-2016 among Ukrainians who emigrated from Poland in 1980s and met vibrant Ukrainian diaspora built by earlier generations of Ukrainian migrants. The author analyses the encounter of official, diasporic discourses of the Ukrainian past with the local history of Ukrainians from Poland, especially displacement of 1947, spaces of self-presentation, role and significance of images of Poland and Ukraine in their lives, their involvement in wider Ukrainian context in Canada, contacts with the local Polish diaspora, problems with explicit identity assignment and a specific group distinctiveness that is a challenge for the essentialistically understood diaspora. In return, she proposes to consider the part of the Ukrainian diaspora as a transnational imaginary community (the concept of M. Sökefeld), and to follow the attitudes, practices and ideas of both the diaspora and the native country.