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Białohrud / Białogród (Słownik Geograficzny translation)

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Note:  Occasionally, Słownik includes two entries for a location; typically one augments the original information.  In this case, the intention seems to be to acknowledge the two spellings of the town's name.

Białohrud

Town, Lida district, at 3 meters [??] from Lida, in hilly environs, intersected by the Dzitwa and Nieciecz rivers. Has a Catholic parish church, Matka Boska [Mother of God], built of wood in 1609 by wojewód Jan Zawisza. Catholic parish, Lida deanery, numbers 1,922 souls.

(Słownik, vol. I, p. 190)

Białogród

(see vol. I, 190 s.v. Białohrud)

Village, Lida district, Tarnowszczyzna gmina, has a Catholic parish church, dedicated to the Blessed Virgin Mary, built of wood in the year 1609 by wojewód Jan Zawisza. Catholic parish, Lida deanery, 1,990 faithful; chapel in town.

(Słownik, vol. XV, p. 126)

Nieciecz (Słownik Geograficzny translation)

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Note:  Entry # 3 refers to the Nieciecz that is the seat of a Catholic parish. The first two entries refer to other Lida district locations with this name.

1.)  Government-owned village on the Nieciecz stream, Lida district, in the 1st police precinct, Lida gmina, Dabrowa rural precinct, at 8 wiorsts [approx. 8 km] from Lida, along the road to Lipniszki, 17 houses, 181 inhabitants (87 "revision souls," or male serfs).

2.)  Nieciecz, szlachta neighborhood on the Nieciecz stream, in that very place, 2 houses, 33 inhabitants.

3.)  Also called "Zadworczany,"folwark and village, in that very place, Bielica gmina, Tobola rural precinct, at 9 wiorsts from the gmina and 27 from Lida, along the road to Slonim, 21 houses, 275 inhabitants. In Nieciecz there is a Catholic parish church, dedicated to Jesus Christ, built from wood in 1715 by the hunter Kołuszewski, and renovated in 1837. Catholic parish, Lida deanery, has 1,701 faithful. Formerly there was a chapel in the churchyard burial ground. The estate of Nieciecz belongs to Świeżyński.

(Słownik, vol. VII, p. 50)

Jelna (Słownik Geograficzny translation)

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1.)  Private folwark, Lida district, 1st administrative precinct, at 25 wiorsts [approx 25 km] from Lida, and 3 wiorsts from Bielica, 9 inhabitants (1866). Jelna formerly belonged to Sapieha, Szemiota, Odachowski. There was a Dominican monastery here; it was founded in 1667 by Zofia Marya née Olszewska Odachowska and Anna née Mańkowska Przesławska. Today it is the Catholic parish church of the Blessed Virgin Mary, built of wood in 1667. Catholic parish, Lida deanery, 1,692 souls. Branch in Waszkiewicze, chapel in Bielica.

The area is an elevated plain, small forests, meadows, marshes, many fields; light cultivated soil, sandy. In the vicinity are the Rivers Niemen, Mołczadka, Niemenek, Dzitwa, Izwa, Hołdówka, Lebioda, Smołocz, Nieciecza, Rosoka, Olechówka, and Jeleńka, and Lake Weliczay.

2.)  Jelna, three folwarks and a tavern on the River Jeleńka; Lida district, 2nd administrative precinct, at 26-26 wiorsts from Lida, 5 houses, 46 inhabitants (1866).

(Słownik, vol. III, p. 559)

Nacza (Słownik Geograficzny translation)

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1.)  A parish church village, called a town, on the Naczka River, Lida district, in the 2nd police precinct, Koniawa gmina, at a distance of 8 wiorsts from the gmina, 74 wiorsts from Wilno and 38 wiorsts from Lida, has 176 inhabitants (86 male and 90 female).  It formerly belonged to Kościewicz (Kostewicz), among whom Jan, wojewód of Polesie, around the year 1529 endowed a church here and moved a parish from Dubicze.  Later it was property of Kiszka and next Radziwiłł.  A wooden church exists today, constructed on site of the former church by the Reverend Józef Kuczewski, local pastor, in 1756.  In the church, a statue of Jesus of Nazareth is renowned for miracles.

An extensive folwark, to nowopolską [new Polish] measure, all in all is 1,000 morgs [1,200 acres], of these 540 [morgs] forest, 360 tillable land, 80 meadow, and 10 morgs garden.  Near them on the River Nacza are a mill and a fulling [i.e., cloth-making] mill.

To the Nacza parish, Raduń deanery, belong 60 villages and peasant settlements, 21 neighborhoods inhabited by petty nobility, and 26 folwarks, all in all, 8,086 faithful.  Formerly, a branch [of the parish] was present in Dubicze.  In days of yore, as is evident from the rewizja [review] of Tatar estates accomplished in the year 1631 through Jan Kierdej, writer/clerk of Oszmiany territory, Nacza was settled by Tatars, remains of whom are preserved in the Tatar cemetery (see Muchliński, Zdanie sprawy o Tatarach Litowskich, and Tygod. Ilustr. of 1885, number 113).

Within the composition of the rural precinct come the villages Nacza, Ginele, Kudojańce, Królewszczyzna, Bieżaniszki, Puzele, Kowalki, Mieżance, Jurańce, [and] Mickańce, the zascianek [farm settlement of poor country szlachta] Buda, and the Talmonty neighborhood, altogether 131 souls who are enfranchised peasants, and 135 treasury peasants, and 49 jednodworce. The area is sunken, [with] pine forests, marshes and small meadows, a large lake, gravelly and loamey/clayey soil, irrigated by the Rivers Raduńka, Przedel, Kotra, Czepiełunka, Koniawka, and Naczka.

2.)  Nacza, peasant village in that same place, 34 “revision souls,” property of the treasury, formerly constituted an endowment of the Nacza pastor.

(Słownik, v. VI, p. 853-4)

Żyrmuny (Słownik Geograficzny translation)

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1.)  In documents, Żermony, town on an unnamed tributary of the Dzitwa (River), Lida district, in the 1st police precinct, Żyrmuny gmina and rural precinct, at 54 degrees 1 minute north latitude and 42 degrees 53 minutes east longitude, at a distance of 14 wiorsts on the north-north-west from Lida, 75 wiorsts from Wilno by the post road from Lida to Wilno. 

In the year 1860, had 29 houses, 271 inhabitants (according to later data, 14 houses, 196 residents), gmina and police precinct administration, Catholic parish church, Jewish house of prayer, public school, asylum for the poor, postal station.  Catholic parish church, by the name Holy Cross, was built of wood in 1788 through Princess Karolina Radziwiłł.  Catholic parish, Lida deanery, 2,491 faithful.

In the parish, the area is elevated; sandy soil, stony and gravelly, small forests, many bushes and marshes. Irrigating are the Rivers Żyżma, Dzitwa, and Nieszkrup.  Within the composition of the rural precinct come the town of Żyrmuny; the villages Bojary, Gierwieniki, Kawieryki, Maguny, Mnichy, Orzeliszki, Piatkowszczyzna, Pliki, Podworzance, Pożyżma, Skowrody, Stuki, Szalcinie, Szawerdaki, Tatary, Tołkinie, and Wielkie Sioło; zaścianek Jaświły; and szlachta neighborhood Soroki.  All in all, in the year 1865, 423 “revision souls” [who were] enfranchised peasants, 1,616 treasury peasants, and 3 jednodworce.

The gmina belongs to the 4th rural precinct (starostwo) (Żyrmuny, Apolin, Dworzyszcze, and Grodzienka), taking in 69 localities, having 445 houses, 5,910 peasant inhabitants enfranchised on 8,619 desyatins (6,311 fields).  Furthermore, within the limits of the gmina there are 19,615 desyatins (6,651 fields) in larger estates/properties and 63 (39 fields) church/ecclesiastical lands. In the year 1865, there were in the gmina 1,412 “revision souls” who were enfranchised peasants, 356 who were treasury peasants, and 104 jednodworce.

Formerly the property of Zawisza, among whom Jan, the wojewód of Witebsk, built a wooden parish church here, dedicated to the Blessed Virgin Mary, and in the year 1624 endowed it generously.  In place of this church, which apparently burned during a war with Czar Aleksy Michajłowicz [Romanow], a new one was built in 1673, the endeavor of the local curate Reverend Maciej Szarkiewicz.

In the first years of the 18th century, Żyrmuny went to the possession of ks. Radziwiłł through the marriage of Mikołaj Faustyn Radziwiłł with Barbara Zawiszanka (born 1690), the daughter of Krzysztof Zawisza, governor of Minsk.  The son of this Faustyn, Stanisław Radziwiłł, carver of the king’s meat for the Grand Duke of Lithuania (Wielkie Księztwo Litewskie), together with his wife, Karolina nee Pocieja, built, in place of the deteriorating one, a magnificent new wooden church.

In the Acts of the Diocese of Wilno (Book IV, 1643) is preserved a curious act, in which “Aleksa Tyszkiewiczówna, wife of the Witebsk castellan Zawisza,” together with close friends, confirmed that for the church in Żyrmuny she was offering drops of Christ’s blood, obtained in Rome from Urban VIII through ks. Tyszkiewicz, formerly the bishop of Wilno, brother of the donor.  The act was written 20 March 1667 “in Żermony.”  According to a visit in the year 1700, this relic is placed in the pacyfikał [a reliquary], preserved in the church ciborium.

August II in the year 1724 gave Żyrmuny municipal rights.  In more recent times, Żyrmuny belonged to Count Tyszkiewicz, later to Anna Szwanbach.

2.)  Private folwark on the Nieszkrup stream, Lida district, in the 1st police precinct, Żyrmuny gmina (at 4 wiorsts from Żyrmuny), at 14 wiorsts from Lida, 54 inhabitants, water mill, distillery, and soap factory. — J. Krz.

(Słownik, v. XIV, p. 895-6)

Trokiele (Słownik Geograficzny translation)

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1.)  Treasury folwark, Lida district, in the 1st police precinct, Żyrmuny gmina, Dworzyszcze rural precinct, at 17 wiorsts from Lida, near the road from Lida to Dziewieniszki, has 77 inhabitants, a Catholic parish church, distillery, brick-kiln, and tavern.  The property was formerly Jesuit.  Catholic parish, dedicated to the Blessed Virgin Mary, built of wood in the year 1500 by Marcin Gasztołd.  Catholic parish, Lida deanery, 3,093 souls.  Branch in Dworzyszcze.  Formerly there was a chapel in Gimbuty.

2.)  Peasant zaścianek, Lida district, in the 2nd police precinct, at 39 wiorsts from Lida and 22 wiorsts from Ejszyszki, 1 house, 6 Catholic inhabitants.

(Słownik, v. XII, p. 493)

Osowo (Słownik Geograficzny translation)

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2.)  Otherwise Ossowo, church village, called a small town, on a river of the same name, Lida district, in the 2nd police precinct, Aleksandrowa gmina, Horodna [Horodnia] rural district, at 14 wiorsts from the gmina, 19 wiorsts from Lida, and 71 wiorsts from Wilno, has 4 houses, 60 inhabitants, namely, 27 male and 33 female (in the year 1864, 22 revision souls); belongs to the state treasury rectory of Osowo.

There is here a Catholic parish church dedicated to St. Jerzy (George), wooden, endowed in 1666 by Kazimierz Frąckiewicz and Ogiński, rebuilt in 1732.  Catholic parish, Raduń deanery, has 2,902 faithful; chapel in Horodna.  The surrounding area is somewhat hilly, few forests, many meadows; flowing are the Rivers Dzitwa, Żyżma, Osówka, and Pohorodenka.

3.) Village, Lida district, in the 1st police precinct, Bielica gmina, Tobola rural precinct, at 5 wiorsts from the gmina and 31 wiorsts from Lida, has 21 houses, 231 inhabitants, (in the year 1864, 98 revision souls); belongs to the estate of Stoki, Prince Wittgenstein.

(Słownik, v. VII, p. 653)

Woronów / Werenów (Słownik Geograficzny translation)

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Also spelled Werenów, town and folwark on the Błoczanka (Bołotianka) River, a tributary of the Żyżma, Lida district, in the 2nd police precinct, Bieniakonie gmina (11 wiorsts distance), Woronów rural precinct, at 32 wiorsts north of Lida, on the highway to Wilno (59 wiorsts distant) and 20 wiorsts from Ejszyszki. 

The town has 42 houses, 18 Orthodox inhabitants, 117 Catholics, 333 Jews, a Catholic parish church, a synagogue, a Jewish house of prayer, 2 tanneries, 12 shops, a postal station, a water mill, markets every Sunday, and fairs four times a year.  The obwarzanki [i.e., seeded bread twists, like bagels] baked here are renowned. The folwark has 100 Catholic inhabitants, 18 Evangelical Protestants, 8 Jews, and a brewery. The wooden Catholic parish church, dedicated to the Redeemer [Saviour], has stood here since it was built by Aleksandrowicz in the year 1705.  Catholic parish, Raduń deanery, 1,738 faithful.

Within the composition of the rural district come the villages Bojary, Bolcienikiele, Byryły, Kletkienniki, Kodzie, Łazarzyszki, Muchladziszki, Ramuty, Ściłguny, Sztaniszki, Towzginiany, and the szlachta neighborhood Towzginiany; all in all, in the year 1865, 240 revision souls [who were] enfranchised peasants and 9 jednodworce.

Formerly the property of the Gasztołd family, who died out, subsequently of the Scypios, among whom, Jan, castellan of Smolensk, starosta of Lida, endowed a Piarist college and school here before the year 1738.  By order of the board of education, these schools were subsequently moved to Lida.  At present Woronów belongs to Zarzecki.

(Słownik, v. XIII, p. 955)

Hermaniszki (Słownik Geograficzny translation)

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3.)  Town [in the] Oszmiana district, on the Żyżma River, in the 3rd administrative precinct, at 49 wiorsts in a northwest direction from Oszmiana and 4 wiorsts from Woronów; possesses a wooden Catholic parish church named Holy Trinity, endowed in 1686 by Brzostowski, the bishop of Wilno; numbers 155 inhabitants. The class-5 parish of Hermaniszki, Lida deanery, has 2,540 faithful.

Hermaniszki belongs to Baron Lefort.  In the year 1866, Hermaniszki had 182 inhabitants.

The Hermaniszki rural precinct in Siedliszcze gmina counts within its limits the villages Porubiszki, Markowszczyzna, Romaszkańce, Nowosiady, Dziejnowo, Tusumańce, Darkszany, Łoszaki, and Miluńce, and the zaścianki Wołodkiszki, Markowszczyzna, Nowosiady, and Petrymany.

(Słownik, v. III, p. 61)

Beniakony / Bieniakonie & Butrymańce (Słownik Geograficzny translation)

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Bieniakony, a gmina in Lida district, numbers 237 houses, 3,305 peasants of both sexes.  Gmina administration in the town of Bieniakonie.  The gmina encompasses 4 rural precincts: Gajcieniszki, Wronowo, Bolcieniki, and Sokoleńszczyzna, and numbers 49 villages.

(Słownik, v. I, p. 133)

See Beniakony.  Town, Lida district, in the 2nd administrative precinct, property of Pań Rymsza, at a distance of 47 wiorsts from Wilno, 43 from Lida.  Inhabitants, of both sexes, total 63.  The wooden Catholic parish church of St. John the Baptist was founded in 1634 by Jan Czapliński.  Catholic parish, Raduń deanery, has 4,370 faithful.  Branch in Butrymańce.

The Bieniakonie rural precinct, Lida district, has a population of 2,840, that is, 1,436 male and 1,404 female. The land in the district is flat, with woods and marshes, a great deal of fallow [land]; rivers Solcza and Żyżma.

(Słownik, v. I, p. 218)

(See v. I, p. 133, Beniakony, and v. I, p. 218, Bieniakonie).  A small town on the River Solcza, Lida district, 2nd police precinct, Bieniakonie gmina, 43 wiorsts from Lida, 47 wiorsts from Wilno, 63 inhabitants (in the year 1865).  Belongs to the Gajcieniszki estate of Rymsza.  Catholic parish church, dedicated to St. John the Baptist, built of wood in the year 1634 by Jan Czapliński, rebuilt in 1810.  Parish, Raduń deanery, 4,808 faithful; branch church in Butrymańce; gmina administration, water mill.  Lies near the border of Oszmiana district.

(Słownik, v. XV, p. 144)

Butrymańce

2.)  Village, Lida district, has a Catholic church, St. Michael’s, built of wood by Baron Schrotter, branch of Bieniakonie [parish].

(Słownik, v. I, p. 484)

Soleczniki Wielkie (Słownik Geograficzny translation)

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In the chronicles of the Teutonic Knights, Salseniken or Saletzniken, town and estates on the Solcza River (tributary of the Mereczanka), Wilno district, in the 5th police precinct and the 7th district court, Soleczniki gmina, along the highway from Wilno to Lida, at 42½ wiorsts from Wilno and 46¼ wiorsts from Lida, has 520 inhabitants.

In the year 1866, there were 31 houses here, 459 inhabitants (9 Orthodox, 316 Catholic, and 134 Jews). The folwark in that year had 35 inhabitants (30 Catholics and 5 Evangelical Protestants); a glass-works, a mill on the Solcza, and a distillery.  It possesses a wooden Catholic parish church, a Jewish house of prayer, a Protestant chapel in the churchyard burial ground, and a postal station.

The population of the town, except for the rural peasants of Soleczniki Wielkie, [are] the pastor of the church service, the caretaker and keepers of the mail, the police guard, several classes of Jewish families, [those] working at the tavern-keepers’ trade, poor handcrafters and small shopkeepers, and residents of inns and of ten cottages built on landlords' property.

Catholic church dedicated to St. Peter the Apostle, established in the 14th century, endowed by Jan Hlebowicz in the 16th century (according to the rubrics established in the year 1523 by Jan Chodkiewicz), enlarged by Alfons Lack, chamberlain of Wilno, in 1622; today well maintained, the endeavor of the local pastor by contributions from parishioners.  Catholic parish, Raduń deanery, has 4,104 faithful.  Branch in Soleczniki Mały, chapel in Montwiłowszczyzna.

The estates have 291 desiatyns of cultivated land and 2,730 desiatyns forest.  Formerly the property of Hlebowicz, in the 16th century [they] passed to Chodkiewicz, in whose possession they remained to the year 1824; today they are the property of Wagner.

(Słownik, v. XI, p. 49)

Michal Prokopowicz marriage record 1886

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Michal Prokopowicz of Poleckiszki (Ejszyszki parish) and Maryanna Kurowska of Pohorodno were married
16 February 1886 in the Ossow parish church, north of Lida. 
Iwan Szwed is listed among the witnesses.  His name appears in column three, line 15.

The family surname of Michal's mother, Rozalia, puzzles me. Any interpretations? 
In other records for this family, it is listed as Janonis (with varied endings).


In 2010, my genealogical research trumped my genealogical blogging

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After a very long absence from Basia's Polish Family, I'm back, with no apologies for my absence, but with an explanation: instead of blogging, I've been researching.  Genealogy has reclaimed its rightful position as the major passion in my life.  As a result, I have a lot of new information about my ancestry, which I am excited about sharing here in 2011.

It seems that most bloggers post entries every day.  My approach is very different.  Professionally, I am a journalist.  I have always believed that good journalism is based in providing new information—new facts and new insights that are hopefully helpful in understanding and navigating through life.  My career as a newspaper reporter and editor disciplined me to make every word count.  As a blogger, I don't write if I don't have something new to say.  Last January I realized that I needed to do a lot more research before I could continue to share my family story in a way that was satisfyingly meaningful to me.

Here are some highlights of my adventures in genealogy in 2010, with a promise of blog posts to come.  It's been a great year!

Y-DNA testing

In one of my early blog posts, I noted that I am descended from two Prokopowicz families.  All my life, I had wondered whether my father's Prokopowicz family was related to my mother's Prokopowicz family some generations back.  Now I have a definitive answer, thanks to Y-DNA testing made possible by graciously contributed saliva samples from some direct-lineage male Prokopowicz descendants.  Related or not?  The answer, the process, the details, the implications for future research, I will reveal all in coming weeks.  All except the men's identities, of course, for privacy's sake.

mtDNA testing

After much research into different companies for the Y-DNA tests, I also did a new test of my own maternal mitochondrial DNA.  Do I know more as a result than what I had learned through my original test by Oxford Ancestors nearly a decade ago?  Yes and no.

Subscription databases

Did I ever mention I was weaned on shopping at Filene's Basement and Spag's, or that my parents never bought anything they hadn't researched first in Consumer Reports, or that I feel like the Great Polish Huntress brandishing coupons and bargain-hunting at stores like Marden's and Ocean State Job Lot?  (If you're not a New Englander, you may have to Google these retail references.)  Bottom line, I'm thrifty. 

I have always made heavy use of free resources for genealogy, whether online, at libraries and archives, or at workshops and conferences.  Those resources are vast, but as we know, not everything is online, and not all records are available for free.  In 2010, I subscribed to a few paid database sites.  Were they worth the money?  Will I renew them in 2011?  I'll let you know before they run out this spring.

I ♥ Listservs

I've been active on various genealogy Listservs since 1996 and the era of excruciatingly slow e-mail over 9.6 kb modems.  The lists have been invaluable to my research.  Though I'm still subscribed to over a dozen, a couple in particular have emerged as my clear favorites.  Every year the relationships and the quality of help shared have grown deeper and richer.  If you're doing Polish/Lithuanian research in today's Belarus and/or Lithuania, you may benefit from them too.

Accessible archives

Prospects for obtaining some family records from the Grodno archives—officially, the National Historical Archives of Belarus in Grodno—seem good.  If all goes well, I will have some previously unattainable documents in hand this spring.  Woo-hoo!!!

Meanwhile, back at the microfilm ...

After a lapse of several years, I am again immersed in scrolling through church records microfilmed by LDS (aka the Mormons).  There are new films for the Roman Catholic parishes of the Lida area—pretty exciting!  But I also have reason to re-examine films I used years ago. 

I have a very organized system for working with the baptismal, marriage, and death records I find in the 18th-19th-century European church registers.  However, my research got interrupted a few years ago due to home and family matters and various writing projects.  My notes, index cards, and file folders lay abandoned.  My software got outdated.  Several computers and operating systems later, I'm using a new brand of software to create a new GEDCOM from scratch.  (Thankfully, out in the garage, I still have an old PC with an A drive that reads 3.25-inch disks. I just may need that sometime.)

Finally, Facebook

This has been my major foray into the social media.  I don't expect to be Tweeting my great-great-great-grandmother's baptismal date anytime soon ... but who knows?  What prompted me to join Facebook, what I initially expected, what I've actually gotten from it, and how I hope to use it for genealogy in coming months—as it turns out, these are all very distinct categories in my experience.

Goals for 2011

The final week of 2010 is the obviously perfect time to look ahead.  There is much I hope to accomplish in 2011.  The more I discover about my family's past, the more fascinated I am by the generations that came before me.  More research, more travel, more contact with kindred spirits worldwide lie ahead.  I hope you'll join me in my journey through the past.

The simple, happy rituals of reorganizing and reassessing 15 years of research

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Generations of ancestors surround me while I work on my family history this winter.  Some are on the floor, or inside two new storage ottomans, or next to me on the couch in the living room.  Others are on the dining room table.  Many more are upstairs in my office.  They are on index cards, in pages of notes, in file folders, and in three-ring binders.  A select few have made safe passage to a new database on my laptop.

I am devoting as much time as possible these days to genealogy—specifically, my own Polish ancestors.  The French Canadians, Swedes, Scots, and Revolutionary War era Americans who occupy the paternal side of my children's family tree are on hold for the foreseeable future.

In 2010, I expanded my family research to include DNA testing, a variety of heretofore-untapped databases, and some much-needed background reading on Polish history.  This new input has led me to re-examine what I knew, or thought I knew, from my past 15 years of research.  A couple of DNA tests, a handful of new records, and suddenly the earlier generations of my family are shifting into new configurations, introducing new surnames, and living in parishes outside the pale of my past explorations.

All this reorganization and reassessment takes a lot of time, and a lot of thought.  I fall asleep at night wondering about my ancestors.  Where did Anna Mosiejko's family live?  (Not in Szczuczyn parish where her own children were later baptized, and not in any of the surrounding parishes I usually search, so maybe Kamionka or Ostryna?)  Is that szlachta Prokopowicz clan in Lack parish related to my maternal peasant Prokopowicz family nearby in Iszczolna?  Why were my paternal Prokopowiczes baptized, married, and buried from at least five different parishes when they lived in the same village, Poleckiszki, for a couple hundred years?  The marriages are understandable (couples were usually married in the brides' parishes, not the grooms'), but the other events puzzle me.

Celebrating individuals through index cards

Each one of my ancestors is an individual unique in their particular combination of physical appearance, personality traits, talents, and life experiences.  All I know of them, however, is when they were born, baptized, married, had children, and died (from "fever," more often than not).  The most direct observation I have of any one of them is when I view and print out the documents of such life passages. 

Curiously, these long-ago family members come to life for me on the index cards I use for extracting the important details from their vital records.  There is something compelling about creating a card for each event and paper-clipping all those cards together.  Is it the act of writing that ancestor's name, or of physically handling the index cards?  Holding the pen, touching the paper—this is a tactile process, my own little celebration of an ancestor's individuality.  Typing the same information into a computer simply does not give me this same feeling of closeness and connection.  The electronic database is handy and useful, of course.  Just not emotionally satisfying.

Even more gratifying is my ceremony of laying out all the index cards potentially connected to a particular ancestral line.  As I study them, patterns emerge.  I shift the cards around to form family groups.  Even the minor cast members here play a part in the drama; persons repeatedly serving as godparents or marriage witnesses tantalize with clues to other relationships waiting to be revealed. 

Baptismal records from the 1700s and early 1800s typically omit the mother's maiden name.  The parents may be identified, for example, as "Michal Rusc and Rozalia."  But over the years, one Hayduk or another serves as a godparent for this couple's children.  Perhaps Rozalia is a Hayduk?  More research will tell, either through the eventual discovery of the couple's marriage record, or through baptisms of children born a decade or so later, when mothers' maiden names became part of the church record.

Genealogy software might generate the same kinds of clues about possible relationships.  But would seeing these connections in Arial 10 point on a computer screen make me as happy as moving index cards around, identifying a new family group, and setting them together on their own corner of the dining room table as if I were building them their own little house?  For me, the answer is obviously no.  This is one aspect of genealogical research in which I am unabashedly old-school and loving it.

Getting acquainted with twenty new ancestral lines

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My blog could probably use a new subtitle.  "Reseaching the genealogy of the Prokopowicz, Ruśćik, and Blaszko Families" doesn't tell the whole story anymore.  Those three surnames identify all four of my grandparents: paternally, Julian Prokopowicz and Anna Blaszko, and maternally, Aleksandr Prokopowicz and Stefania Ruśćik.  When I started this blog, that seemed sufficient.  Including my great-grandparents' surnames would have been unwieldy.  But now I'd like to introduce the earlier generations.

I'll never be one of those genealogists who, like birders with their life lists, proudly announce they have 37,482 names in their database.  Nor do I care about having 945 friends on Facebook or 682 followers of this blog.  Frankly, I'm surprised (and honored) that Basia's Polish Family has, at last count, 13 followers.  That's a cozy group, small enough to get together for coffee and conversation about Polish genealogy! 

In general, I enjoy getting to know people one at a time, more than in groups.  One-on-one, there is the opportunity for focus, revelation, truth telling, being real, without interruption or distraction.  I feel the same way about meeting my ancestors.  When I discover someone new in my research, I want time alone with that person, time to savor our shared name, say it aloud, and claim it.  I like to imagine what that person looked like, what their personality was like. 

Most often I find new names in the course of reading microfilmed records; sometimes, of course, they appear in documents I receive in the mail or find in databases online.  These days, I am doing several hours of research each week at a small Family History Center close to my workplace.  It is housed at Godfrey Memorial Library, a gem of a genealogical library in Middletown, Connecticut.  When an early-18th-century church record offers up a new name, be it a direct ancestor or someone otherwise related, I can't help but share the good news with the one or two other people in the room.  "Oh, wow! I just found ____ !!!"  Then I print the record.  (There is no scanning equipment at this FHC, and I'd just as soon print as capture the image with my digital camera.) 

Celebration and reflection

When I leave, that new name is mine to mull during the 20-minute drive home.  If it's a really important person—a brand new great-great-great-grandparent, say—I stop at Dunkin' Donuts for coffee and a bagel, which I enjoy in my car in the parking lot.  Always in my car, so I can pull the newly printed record out of my tote bag and set it on the front passenger seat alongside a worn, taped working copy of my family tree.  This is my little ceremony for getting acquainted with my new ancestor, our own private one-on-one bonding time.

I think about when and where they lived, both locally and in the historic big picture ... their place within that branch of that particular family line ... what I might know already (from other records) of their life experiences, joys and sorrows.  I wonder what they looked like, and what traces of them might have made it through the generations to find new life in me.  DNA testing makes me even more acutely aware of all the different family lines I embody. 

My Lida ancestors

From at least the 1700s, and most likely earlier, all these families lived in the Lida area between Grodno and Wilno.  Some were clearly associated with specific villages over the course of several generations; others moved from one village to another, for reasons I don't yet understand.  After thinking of myself as a Prokopowicz for all my life, it intrigues me to consider that I am also the following:

Through the ancestry of Julian Prokopowicz, a Bogdan, Janonis, Wieligor, and Kadysz / Chadysz.  (Roman Catholic parishes of Ejszyszki, Bieniakonie, Werenów, and Ossów)

Through the ancestry of Anna Blaszko, a Bowszys, Doda, Tumielewicz,  Balcewicz, and Rudz.  (Roman Catholic parishes of Radun, Ossów, Lida, and possibly Żyrmuny)

Through the ancestry of Aleksandr Prokopowicz, a Zubrzycki, Haydukiewicz, Piwowarczyk, Dubiejko,  Chwiedziuk, and Kaczanowna. (Roman Catholic parishes of Iszczolna, Wasiliszki, Szczuczyn, and possibly Różanka)

Through the ancestry of Stefania Ruśćik aka Ruść, a Nowogrodzka, Hayduk, Sobol, Staniejko, and  Mickiewicz.  (Roman Catholic parishes of Szczuczyn, Wasiliszki, and Lack)

These surnames generally represent ancestors in my great- and great-great-grandparents' generations.  My immediate goal is to identify all 16 great-great-grandparents.  In a couple lines, I've not yet found the women's family surnames.  In the case of my paternal great-grandmother Anna Bogdan, this surname and its variations are rather common; until I find some record identifying her family's village and parish, I cannot reliably trace her line further.

The incredible good karma of genealogy Listservs

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It's easy to take Listservs for granted in genealogy.  There are countless numbers of them online, devoted to every conceivable aspect of family history research.  They are free (and conventional wisdom says people value services more when they have to pay for them).  They are effortless, for members content to do no more than open e-mail, read, and lurk.  (In contrast, they can be very labor-intensive for the dedicated souls, unsung heroes one and all, who organize and moderate them.)

I don't take lists for granted.  When I reflect on some of the major successes I've enjoyed in genealogy over the past 15 years, it is clear that they have been due largely to the invaluable help I received from the early genealogy forums and user groups (once sponsored by AOL, CompuServe, Prodigy, etc.) and from Listservs.

Very best example:  My father's family lost contact with some cousins in Belarus after my paternal grandmother, Anna, died in 1976.  In 1998, a young woman named Ilona (either from the Belarus Discussion list connected to A Belarus Miscellany online, or from the soc.culture.belarus group, I can't recall; all our correspondence was via AOL) found those cousins for me within five months.  I e-mailed her JPGs of some photos dating back to the 1950s-60s.  She e-mailed them to her father, who was a physician in Radun, Belarus.  He showed them to everyone he came in contact with.  Within a couple weeks, someone recognized my cousin Maria from a 1965 photo.  Ilona's father drove to Maria's village to meet her and relate this story.  He e-mailed Ilona Maria's address; Ilona e-mailed it to me.  When I traveled to Belarus in 2001, I finally met Maria and her family.  Extraordinary!  Could I have done this on my own?  Maybe ... but it seems unlikely.

Just recently, a member of one of my favorite lists e-mailed me some JPGs of church records that had caught his eye while he was doing his own family research.  He thought they might interest me, since they involved two Prokopowicz families from our mutual ancestral area.  Among them was the 1845 baptismal record of my maternal great-grandfather, Kazimierz Prokopowicz!  How many years had I been looking for that?  Oh, only about 15.  I simply hadn't hit on the correct year in my search.  Kazimierz had been my missing link.  Seeing his father's name on the baptismal record allowed me to take that family line back three more generations.

The incredible good karma of Listservs

In between Ilona in 1998 and Marek in 2010, dozens of fellow list members have helped me in more ways than I can detail here.  They have been from all over North America, Europe, and Australia.  We have communicated in English, Polish, and Russian (just a few feeble attempts on my part).  They have explained and translated arcane 18th-19th-century Polish and Russian terminology, offered insight into history and culture, and shared PDFs of documents and URLs of Web sites.  Always generously, always graciously.  Honestly, I have always tried to be equally helpful on my lists, whenever I've felt I had something worthwhile to offer.  Good karma is a two-way street. 

Since 1996, I've subscribed to many genealogical Listservs—some Polish (my ethnic heritage), some Belarusian (my ancestral region has been within the boundaries of western Belarus since 1945), some Lithuanian (my paternal family villages and parishes straddle today's border of Belarus and Lithuania), some Russian (my ancestral region was within the boundaries of the Russian Empire for 125 years).  Because my immigrant grandparents settled in Massachusetts, I've joined lists focused on that U.S. state and the New England region.  About three years ago, I started a Yahoo! group called PolishMass, specifically focused on Polish Roman Catholic immigration to Massachusetts.  I've also joined lists sponsored by various genealogical societies and organizations and lists dedicated to specific topics, like Russian military history.  (Seriously.  It took me many years to get a satisfying explanation of the military status indicated by zabiletny soldat.) 

Every one of those Listservs has been worthwhile.  I subscribe to them in digest form.  This means that for each Listserv, I receive only one e-mail a day, and it contains all the messages posted in the past 24 hours or so.  Each day, a dozen or so lists appear in my inbox, and I read them with my morning coffee.  Some I skim and delete quickly, some I spend considerable time with, depending on the topics.

Below are my four favorite Listservs.  I have not identified any members by name, simply in respect for their privacy, as much as I'd like to give shout-outs to some of the most knowledgeable and helpful.  The founders and moderators, whether named here or not, are all my heroes for providing such wonderful forums for thousands of family researchers.  And among the thousands of list members, I'm happy to have made some genuinely great friends.

LidaRoots
http://groups.yahoo.com/group/LidaRoots/

 If I could give a giant gold star, or some impressive trophy, or better yet, a great big hug, to my all-time favorite Listserv, it would be to LidaRoots.  The icons and flags on the home page for this Yahoo! group represent  the ethnic and religious diversity that make this area of western Belarus so culturally rich.  Unlike lists geared to specific narrow groups (my own PolishMass among them), LidaRoots opens its heart and mind to everyone with ancestry in this area or an interest in its history. 

Founded by Tony Gabis in May 2002, this list currently has 223 members.  At least a dozen of the more active participants are top-notch researchers, and the quality of discussion is the deepest, most substantial I've ever experienced on a list.  Listservs don't get any better than this.  And newbies are always welcome :)

Kresy-Siberia
http://groups.yahoo.com/group/Kresy-Siberia/

This list has garnered more than a thousand members since it was founded by Stefan Wisniowski in 2001.  I can't improve upon the compelling description on its home page:   "The 'Kresy-Siberia Group' brings into contact people from countries around the world with a special interest in the fate of over one million Polish citizens of various faiths and ethnicities (Polish, Ukrainian, Belorussian, Catholic, Orthodox, Jewish, etc.) arrested or deported from eastern Poland (Kresy) to special labour camps in Siberia, Kazakhstan and Soviet Asia. The circumstances of their odyssey and the tragic history of the Polish citizens under Soviet occupation during WW2 was hushed up by the Allies during the war to protect the reputation of the Soviet Union, an important ally fighting the Nazis. 

"Sixty years later the survivors have aged and many have died. With this list we hope to bring together surviving deportees and their descendants to remember, learn, discover and spread the word of their ordeal to the world and to future generations."

What is truly outstanding about this list is that it has taken its energy and resources a step further to become an increasingly significant cultural force by means of the Kresy Siberia Virtual Museum:
http://www.kresy-siberia.org/

This list has helped me to understand the experiences of my family in Poland's eastern borderlands, the kresy, during and after World War II.  And it has helped me to find detailed information about some of them and their own odysseys.  I receive much more than I can possibly give here, and I am grateful beyond measure.

Lithuanian Genealogy
http://groups.yahoo.com/group/LithuanianGenealogy/

Founded in 1999 and sponsored by the Lithuanian Global Genealogical Society, this list has 2,277 members.  Like LidaRoots and Kresy-Siberia, this is a dynamic, helpful group of people with some highly skilled members here and abroad.  It has taught me much about the Lithuanian aspect of the Polish-Lithuanian Commonwealth and all its geographic and political morphing over the centuries.  As I trace my paternal roots increasingly northward from Belarus into Lithuania, I expect my interest here to grow even stronger.

DNA-Newbie  
http://groups.yahoo.com/group/DNA-NEWBIE/

More than 2,200 members have joined this group since it was created in 2005.  I think that speaks to the ever-increasing interest in DNA research for genealogy.  The list is sponsored by the International Society of Genetic Genealogy (ISOGG).  The moderators are extremely knowledgeable and unceasingly helpful to people like me, who are, frankly, just trying to understand the results of the DNA tests we order to complement our paper-trail genealogical research. 

I am not a sciencey person.  My high school Algebra II teacher, Sister Mary Celine, made me promise not to major in math in college.  No matter how many books I read or workshops I attend, very, very little of all those strings of numbers and ACGT letters on the test results mean anything to me.  I am a DNA newbie.  I am lucky someone started this list.

Exploring human evolution and migration through DNA is genealogy writ large

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I read a lot of nonfiction related in one way or another to genealogy and my personal family research.  And I watch just about anything on television that connects to genealogy or my ancestral roots.  Over the years, though, one book and one TV documentary have impacted me more than all the rest combined: The Seven Daughters of Eve by geneticist Bryan Sykes (2001) and  Journey of Man, featuring geneticist Spencer Wells (PBS/National Geographic, 2003).  Sykes and Wells are leading world authorities on DNA research.

The Seven Daughters of Eve focuses on mitochondrial DNA, or mtDNA, which is passed down matrilineally—from a woman to her daughter, to her daughter, to her daughter, generation after generation.  Journey of Man traces Y-DNA, which is similarly passed down, patrilineally, from a man to his son, to his son, to his son, and so on.  Both of these ground-breaking works look at the big picture: the evolution of the human species over thousands of years, through migration out of Africa and across the planet.  Genealogy writ large.

I am not going to go into detail here about the substance of either Seven Daughters or Journey.  Much has been written about both of them.  When I Googled the titles earlier today, I noticed, for instance, that Journey of Man is available for viewing (in 13 segments) on YouTube.

There is a plethora of material available now about DNA research and its significance for genealogy.  I've read a number of the popular books, and I've attended numerous workshops on this topic.  I am not by nature scientifically inclined, so much of the material seems dry and does little to increase my understanding.  The Seven Daughters of Eve and Journey of Man, though, captivated me.

There is a mythic quality about The Seven Daughters of Eve that engages me.  Sykes's research (later expanded upon) led him to conclude that people of native European descent trace their ancestry back to one or another of seven women whose mtDNA mutated from their mother's.  These seven mutations occurred thousands of years apart, between 45,000 and 10,000 years ago.  Each was a turning point that created a new haplogroup of mitochondrial DNA. 

Sykes envisions these seven women as "clan mothers."  He christens them each with names—Ursula, Xenia, Helena, Velda, Tara, Katrine, and Jasmine—and describes their probable lives and times in their respective regions of Europe and the Middle East.  This is science as Susan Seddon Boulet might have painted it.  I can imagine the Seven Daughters' stories being told during ceremonies deep in the caves of Lascaux with flute music echoing from yet-deeper caverns.  But that's just me and, as I have to emphasize, I'm no scientist.

If The Seven Daughters of Eve takes you into the dreamtime, Journey of Man lurches you onto the frozen tundra with a backpack of test kits.  Spencer Wells is a high-energy genius who seems like he'd be equally comfortable analyzing lab results or summiting K2.  A book was developed from this documentary, but this story is such an amazing adventure, and certainly so visual, that this just might be one of those rare times when the film trumps the book. 

"Blood was the time machine, and we were the time travelers," Wells says as he explains the research that took him visiting isolated tribes and populations all over the planet to trace the Y chromosome and explore how everyone—everyone—is related.  One of my favorite scenes is in Kazakhstan, which you can see in Journey of Man: A Genetic Odyssey (Part 9 of 13) on YouTube.  This documentary rocks.

Bryan Sykes and Spencer Wells, more than anyone else, brought DNA and genetics to life for me.  Their work made traditional paper-trail genealogy seem like a very tiny, limited view of the real story—the really great story of human evolution and migration.  They linked my passion for genealogy with my lifelong interest in anthropology.  They opened doors that beckoned me inside, ready to swab my mouth for saliva (thankfully, no blood samples required!) and learn how my ancestors and I fit into this amazing journey of man and woman across Planet Earth.  And what I've learned from my family's DNA tests intrigues me even more.  It's our own journey, evolution and migration writ small.

Discovering Julian Prokopowicz’s Bogdan family in America

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Almost everything I thought I knew about my paternal grandfather’s early years in the United States was wrong. And I am happy that I was wrong.

I knew that Julian Prokopowicz, age 19, planned to stay with the Linga family, his friends from Kiwance village in Radun parish, when he immigrated to America and reached his destination of Worcester, Massachusetts. The April 1914 passenger list for the SS Koln showed him traveling from Bremen, Germany, to Boston alone. His parents and siblings remained in Russian Poland, and he never did see them again. I was right about that much.

What I recently learned, however, is that members of his mother’s family had immigrated more than a decade earlier and had apparently maintained communication for all those years. I discovered this through Massachusetts records that have been digitized and made available online at the FamilySearch website. A single record in a Massachusetts vital records database (“Massachusetts Marriages, 1841-1915”) provided a single detail that gave me a whole new look at my grandfather’s first year here.

This new information unlocked the secrets held in a set of three related wedding-day portraits that I received in 1998, one of several dozen photos left behind, ignored and unwanted, in a small black suitcase after my grandmother, Anna Blaszko Prokopowicz, died in 1976. My grandfather, Julian, died much earlier, in 1951.

The large wedding portrait (shown below) is typical of its era: a seated bride and groom flanked by a group of nine beautifully attired but solemn-faced persons who shared in the occasion. A smaller photo shows the bride and groom standing alone. Inscribed in pencil on the back is this note in Polish: “Pamiontka szlubu Pan Jozef Orszula Szlachciuk”—that is, “A remembrance of the wedding of Mr. Jozef [and] Urszula Szlachciuk.” A third photo shows three young men standing together: one unidentified at left (holding a lit cigarette in his white-gloved hand!), Jozef Szlachciuk, and my grandfather, Julian.

The only person recognizable to me in the photos was my grandfather, looking very young at age 20. The Szlachciuk name meant nothing to me; I guessed the groom was a friend—likely a close friend—of Julian’s. The photos were made at the studio of Geo. T. Elson of Maynard, Massachusetts; his name is engraved on the tan and brown cardboard mats on which the photos are mounted.

About five years ago, in browsing through this collection of old photos, I tried to find some information about Jozef Szlachciuk. He appears with a wife and children in the 1930 U.S. Census for Rhode Island. I thought idly that someday when I had time, I would try to locate one of the Szlachciuk descendants and offer them the photos. (In fact, I have four other small postcard-type photos featuring Jozef and Urszula.) I assumed that the Szlachciuks were not related to me. And then I put the photos back in storage.

What a digitized record revealed

A few weeks ago, I came across the Szlachciuk wedding pictures and decided to research the surname again. So much more genealogical information is online now than there was five years ago! I entered the surname on FamilySearch, and was happy to get a result, though the name was indexed as Joseph Szlachcink. (Polish surnames are misspelled and misindexed more often than not in U.S. records, often so grossly incorrect as to be unrecognizable. A handwritten “u” misinterpreted as “n” wasn’t too far off, all things considered.) The digitized image was a page detailing “Marriages registered in the town of Maynard for the Year Nineteen Hundred and fifteen” (p. 631 in the Massachusetts state volume).

“Marriage No. 76” records the September 26, 1915, wedding of Joseph Szlachciuk, 23, and Ursula Przyjemska, 18. It was the first marriage for each of them; they were both residents of Maynard, both born in Poland. His occupation was “Laborer” and hers, “Mill Op.” (that is, “operator”). Joseph’s parents are listed as Stanislaw and Mary Krasz[e]wski Szlachciuk. Ursula’s parents are identified as Casimir and Ellen Bohdan Przyjemski. The priest who performed the ceremony was Reverend Francis Jablonski of Maynard. The date of record was September 27, 1915.


One detail in that record stopped me in my tracks: Ursula’s mother was Ellen Bohdan. (This is a surname that is variously spelled Bogdan, Bohdan, and Bahdan in Polish and Russian records.) Julian’s mother was Anna Bogdan, or Bohdan. I had found the 1870 baptismal record of Elena Bohdan in the Radun parish microfilms that I use for research at my local Family History Center. Elena Bohdan was born in Odwierniki, the same village that Julian claimed as his birthplace on his World War I draft registration card in 1917.

It seemed more than coincidence that the bride’s mother was a Bogdan from Odwierniki, a village of only six houses in that era. According to the somewhat earlier 1852 Radun parish census, two of those six houses in Odwierniki were inhabited by Bogdan families, one headed by Mateusz, the other by his brother, Jan (or Iwan, in the Russian-language records). Elena and Anna Bogdan were almost certainly either sisters or first cousins.

It may be some time before I know for sure what their relationship was, because there are gaps in the Radun parish baptismal records available on microfilm. The records for 1872 and 1874-1877 have not been filmed, and it is likely that Anna Bogdan was born in one of those years. (I will probably have to hire a researcher to find her baptismal record or request a search for it in either the Vilnius or Grodno archives.)

So Julian Prokopowicz appears in the Szlachciuk-Przyjemski wedding photos not because he was a friend of the groom, but because he was a cousin of the bride. If Elena and Anna were sisters, then Julian and Urszula were first cousins; if the two women were first cousins, then Julian and Urszula were second cousins. Either way, they were cousins.

Not just a guest at the wedding

Intrigued by the details provided in the town of Maynard’s civil record of the marriage, I wanted to know more: who were the witnesses? That information, along with the bride’s and groom’s villages of origin, would have been recorded at St. Casimir Church, where the wedding ceremony was performed. Established in 1912 to serve Maynard’s sizable Polish Roman Catholic immigrant community, St. Casimir Parish closed in 1997; its records are now held by St. Bridget Parish in that town. I contacted the parish office, and learned that the witnesses were Julian Prokopowicz and Jozef Fabrycki.

This news was quite exciting! Why was Julian chosen to serve as a witness? He had been in the United States for only 17 months when the wedding took place. He would not have seen his cousin Urszula’s family for at least 11 years before they reconnected in Massachusetts. Elena Bogdan Przyjemska and her daughters Urszula and Anna had left Russian Poland in 1903, when Julian was 8 years old and Urszula about 6; Elena’s husband, Kazimierz, had emigrated in 1902. Certainly, in more than a decade in Maynard, the Przyjemski family would have had ample time to establish relationships with other men suitable to serve as a witness to Urszula’s marriage. (In fact, I have discovered that they had other male relatives living in Massachusetts and nearby Rhode Island at this time.)

It is, of course, speculation on my part, but I would like to believe that the relationship between Julian and the Bogdan-Przyjemski family was so close that they chose to recognize him with this honor. So he was not alone in America, as I had assumed all these years; he did have family here, and knowing that makes me happy to have been wrong. The question now is, were Elena and Anna sisters, or cousins? Anna’s baptismal record would clarify their relationship.

I wish I could time-travel back to Odwierniki: Would I see a copy of that 1915 wedding photo on display in the home of my great-grandparents, Kazimierz and Anna Bogdan Prokopowicz? Would I see Anna’s face light up when she looked at it? Would she take comfort in knowing that her son Julian, some 4,200 miles away, had Elena (his “Ciocia Helena”) watching over him in his new American life? I’d like to think so.

Photo caption
Jozef Szlachciuk and Urszula Przyjemska were married September 26, 1915, at St. Casimir Church in Maynard, Massachusetts. This group portrait was made at the Geo. T. Elson Studio in Maynard. Seated at far left is, I believe, Anna Przyjemska, about 12 years old, the younger sister of the bride; an unidentified woman; the groom, Jozef Szlachciuk, age 23; the bride, Urszula Przyjemska, age 18; and marriage witness Jozef Fabrycki. Standing at far left is my paternal grandfather, Julian Prokopowicz, age 20, the bride’s cousin and another witness to the marriage. The others are unidentified.

Exactly how Polish is my DNA?

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My grandparents, and their parents before them, and their parents before them, all lived in Wilno. In their time, Wilno was one of the western provinces of the Russian Empire; earlier, Wilno was the eastern stronghold of the Polish-Lithuanian Commonwealth. For hundreds of years, at least, the Wilno region was a melting pot of ethnicities—Polish, Lithuanian, Jewish, Ruthenian, Tatar, German, Scot, and Italian (not to mention possible Swedish infusion from the devastating Great Northern Wars).

When my grandparents emigrated from Wilno before World War I, they settled in a sizable Polish community in Worcester, Massachusetts. They were members of its Roman Catholic parish of Our Lady of Częstochowa. My mother and her siblings were educated at the parish's St. Mary's School, whose bilingual curriculum steeped them in Polish literature, history, and music. Although the intensive half-day of Polish studies had been phased out by the 1950s, when I received my diploma from St. Mary's High School in the mid-1960s, I was graduated from New England's only coeducational Polish Catholic high school.

My family spoke Polish at home. We ate Polish food—my father's homemade kiełbasa, my mother's gołąbki. Daddy listened to Johnny Libera's polka program on the radio every weekend, and Mom prayed I would marry "a nice Polish boy." (Note: her prayers were not answered. Szkoda!)

It never occurred to me that I was anything less than 100 percent Polish. In 1996, I began researching and documenting my Polish ancestry. In 2002, I stepped off the paper trail to do my first mitochondrial DNA test; Oxford Ancestors identified me as mtDNA H, the most common European maternal haplogroup. Unfazed by the fact that H encompassed about 40 percent of the continent's female descendants, I ordered a "Polish DNA Inside" T-shirt from Café Press.

Lost in a maze of haplogroups

But I began reading books and more books about DNA. I lacked the scientific background to understand much, but the topic intrigued me. My mother had passed mtDNA H along to me, but what did my other ancestral lines contribute to my genetic makeup? What did I receive from my father and my grandfathers, whose Y-DNA I, as a woman, could not inherit? How did my paternal grandmother fit into the scheme of things? What did I share with my cousins? What did I hand down to my children?

Testing had grown increasingly sophisticated in the years since my Oxford Ancestors test. As a woman, I could hope for more detail about my mtDNA heritage through newer, more refined tests. As a woman, I could not be tested to learn my father's Y-DNA haplogroup. I could, however, gain some insight into my ancestry beyond direct male and direct female lines by means of autosomal testing—and perhaps discover some new cousins in the process.

After doing considerable research on genetic testing services, I decided to try Family Tree DNA. (Since then, I have also used 23andMe. I am equally satisfied with both companies, which are recognized leaders in the field.) What I particularly liked about Family Tree DNA was its plethora of projects—geographic, ethnic, haplogroup, surname—that seemed designed to facilitate exploring how and where any tester's ancestry might fit into the big picture of human evolution and migration.

Who to test, and why

I had a goal: to identify the Y-DNA haplogroups of my two grandfathers, and the mtDNA haplogroups of both of my grandmothers (of course, I already knew my maternal grandmother's). The Y-DNA results loomed especially large. Both my father and my mother were born into Prokopowicz families, as I mentioned in one of my early blog posts. My paternal grandfather, Julian Prokopowicz (1895-1951), hailed from Radun parish in the eastern Lida region. My maternal grandfather, Aleksandr Prokopowicz (1878-1939), was from Iszczolna parish, a scant 30 miles to the west. Did Julian and Aleksandr share a common male ancestor at some point in the distant past? No amount of paper-trail research could ascertain that. Only Y-DNA testing could answer the question.

My father and three of his four younger brothers had already died. Only his youngest brother, my one surviving uncle, could provide a genetic sample of my grandfather Julian's Y-DNA as well as my paternal grandmother Anna's mtDNA. (Men inherit their mother's mtDNA but do not pass it along to their children.) I was very apprehensive about asking my uncle to do the testing; he is a very private person. To my grateful delight and relief, he graciously agreed.

I should note that, had my uncle not been willing and available, other testing options were possible in my extended family: five male cousins (my paternal uncles' sons) and one aunt (my father's one surviving sister). One male cousin and one aunt could have provided the haplogroup information I sought, but testing one person instead of two seemed optimal (read: simpler and cheaper).

My mother's family also posed a challenge. Of my mom's three brothers, only one had fathered a son—my cousin and genealogy mentor, who died in 2000, survived by two daughters and one son. That son, my first cousin once removed, was the only living male Prokopowicz descendant of my grandfather Aleksandr, the only possible source of a Y-DNA sample. Without hesitation, and happy to further the family research his father had launched back in the 1980s, he too agreed to testing.

Even though I already knew my maternal grandmother Stefania was haplogroup H, I expected that more current mtDNA testing might augment the information I received in 2002.

With all four grandparents represented, I ordered our kits from Family Tree DNA in March 2010.

The Prokopowicz Question, answered at last

Four months later, the Prokopowicz question was unequivocally answered: Julian Prokopowicz and Aleksandr Prokopowicz did not share a common male ancestor. They did not even share a haplogroup. They were descended from two distinct tribes that migrated to Wilno from different parts of Eurasia sometime during the past few hundreds or thousands of years.

The same proved true of my two grandmothers, who descended from different "daughters of Eve," as human genetics professor Brian Sykes termed the mitochondrial DNA haplogroups in his groundbreaking 2001 book.

Over the past three years, additional tests on our family's DNA samples have added more specificity to the initial findings. For Y-DNA, we advanced from 12 to 67 markers and added on SNP tests. For mtDNA, as new tests became available, we progressed to FTDNA's mtDNAPlus and mtHVR2toMega. To explore our other ancestral lines, we used Family Finder autosomal tests; I have used 23andMe for that same purpose.

My grandparents' haplogroups

What were my grandparents' same-sex haplogroups? Here is what my family's DNA tests revealed:

Paternal grandfather Julian Prokopowicz (via my uncle's test) — N1c1, also described as N-M231 Y-DNA
Paternal grandmother Anna Blaszko (via my uncle's test) — T2b mtDNA
Maternal grandfather Aleksandr Prokopowicz (via my cousin's test) — R1a1, also described as R-SRY10831.2 Y-DNA
Maternal grandmother Stefania Ruscik (via my test) — H27 mtDNA

It's my hope to find appropriate long-lost cousins who might be tested for my grandparents' other ancestral lines: a female descendant of Julian's mother, Anna Bogdan; a male descendant of Anna's father, Adam Blaszko; a female descendant of Aleksandr's mother, Paulina Zubrzycki; and a male descendant of Stefania's father, Antoni Ruscik. I am curious about whether testing those family lines would reveal even more diversity in my heritage.

I need a new T-shirt!

That would be in line with the haplogroups observed to date in the Family Tree DNA Belarus-Lida Region project http://www.familytreedna.com/public/Belarus_Lida_Region/ that I founded a couple years ago. Y-DNA haplogroups represented there are E1b1b1, I1, J2, N1c1, R1a1a, and R1b1a2. Mitochondrial haplogroups are H, H23, H27, I, J1c1, K, N1b1e, R0a, T2, T2b, T2e, U, U7, and W6-C16192T. The project members' range of haplogroups—to some extent, at least—reflects the ethnic mix that characterized Wilno for so many centuries.

It has been eye-opening to me to consider that I am, in effect, a one-person melting pot—a genetic synthesis of at least a few of the disparate human tribes that found their way to Wilno over hundreds or thousands of years. DNA testing answered my first, rather simple question: yes, I am descended from two unrelated Prokopowicz families. But it has raised some other questions and issues, not the least of which is this: I need a new T-shirt, one that correctly proclaims "More than Polish DNA Inside."

My grandparents' haplogroups: N1c1 & R1a1 Y-DNA; T2b & H27 mtDNA

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There is a lot to be said about all the DNA tests my family members and I have taken over the past three years. I am certain of this from all the probing questions and insightful answers that other people post daily on the DNA-Newbie list. They are analyzing shared cMs, mulling relationship ranges, discussing STRs and SNPs …

Mutations and matches and markers, oh my!

I'm clueless.

Not entirely clueless. I kinda sorta get the really basic basics here, just like I kinda sorta get the precession of the equinoxes, and I am committed to learning as much as my boggled little right brain can hold because DNA completely fascinates me. I want to understand as much as I possibly can about what these tests reveal about my family's past.

I also want to share some of our FamilyTreeDNA findings, and expand upon my prior post's quick list identifying my two grandfathers' Y-DNA haplogroups and my two grandmothers' mtDNA haplogroups. It may seem like I'm overthinking things, but I've been a bit hung up on how to do this. Obviously, I'm ill-equipped to offer a presentation that is even remotely scientific. (I prefer not to make a complete fool of myself on The Internet, Where Everything You Post Remains Online Forever.)

If you want to know more about how, when, and where any of our particular haplogroups fit into tens of thousands of years of human migration, you would do well do simply Google them, for starters; there are many resources online.

I'm keeping it simple: an overview of the tests, a few screen shots, a couple of observations, a couple of disclaimers, and some relevant names, dates, and places from my family tree. All of the villages and parishes referred to are in the Lida region of western Belarus. Szczuczyn is about 30 miles east of Grodno; Radun is about 60 miles farther east, and about 45 miles south of Vilnius, Lithuania. Unlike the men, the women take on new surnames in each generation as the result of marriage. I mention those names in my eternal hope of connecting with long-lost relatives through this blog.

Paternal ancestry

Grandfather Julian Prokopowicz — Y-DNA haplogroup N1c1 (also known as N-M231)

I know nothing about my paternal great-grandfather, Kazimierz Prokopowicz. After 17 years of research, I have not found even one single record documenting his life. No surprise, then, that I have been so interested in gleaning what information I can from the Y-DNA he passed down to his male descendants. Thanks to my paternal uncle's willingness to be tested, I have learned at least that my paternal Prokopowicz men belong to haplogroup N1c1, which is widely found in northern Europe among the western Siberian Yakuts and Nenets, the Finnic and Baltic peoples, the Saami, and some Russians.

The surnames I see among my uncle's 230 Y-DNA matches are overwhelmingly Lithuanian, Polish, Russian, Finnish, and Latvian. The closest matches report geographic roots in Lithuania, sweeping southward from Vilnius into the Lida region of Belarus. Some bear surnames that I recognize from the parish records of Radun (where my grandfather was born) and Nacza and Ejszyszki (where several Prokopowicz families are documented from the late 1700s on).

These matches are not recent; the likelihood of sharing a common male ancestor within the last 4 generations is about 61 percent; within the last 8 generations, about 85 percent; and within 12 generations, about 94 percent. Estimating 4 generations per century, those percentages suggest a likelihood of connection sometime in the 1700s.

At 24 generations, or 600 years, the probability of connection jumps to 99.66 percent. Does this mean that my paternal Prokopowicz ancestor was living somewhere in the Wilno/Vilnius region circa 1400? Could it mean that he was part of a tribe or group that migrated there in that time frame? Could it mean something else entirely? I don't know. I would dearly love to test some male Prokopowiczes with roots in the village of Poleckiszki or okolica Mongieliszki, two locations (both on the Lithuania-Belarus border) where I've found numerous Prokopowicz records. Or Turgeliai, Lithuania (in Polish, Turgiele), another Prokopowicz village area that I have not researched at all.

Because the text box accompanying the white push-pin icon representing my uncle would have covered most of Lithuania and Latvia on the map of his matches, I removed it. Imagine it in the northwest corner of Belarus.

Grandmother Anna Blaszko — mtDNA haplogroup T2b

While Y-DNA can suggest relationships within a few hundred years, mitochondrial DNA is more an indication of "deep ancestry" and human migration over thousands of years. It lends itself to "Daughters of Eve" analysis more than to hopes of discovering a cousin (though the latter is possible too). The main insight I have gained from my family's two mtDNA tests is that my grandmothers were descended from two different tribes of women. (If you had known my grandmothers, that would actually come as no surprise.)

Since it was administered in April 2013, the FTDNA mtHVR2toMega test (HVR1, HVR2, Coding Region) has yielded 228 matches for my paternal grandmother's T2b mitochondrial DNA. There are 45 matches at zero steps removed, 67 at 1 step (a prominent African American genealogist and university professor among them), 70 at 2 steps, and 46 at 3 steps removed. Frankly, I don't know what "steps" mean (some sort of mutations, maybe).

At any rate, among the 27 closest matches who identified their maternal line's country of origin, 6 claim Germany, 4 Ireland, 3 each Finland and England, 2 Switzerland, and 1 each Austria, Estonia, Greece, Netherlands, Norway, Spain, Sweden, the UK, and the US. The screen shot (at right) of the closest matches shows my grandmother's maternal line with a white marker and her few exact matches in red. She appears alone in western Belarus, but that may be the result of fewer people with roots there having done the mtDNA test.

For the record, in my father's mother's family, these are my direct ancestors:
grandmother — Anna Blaszko, born 1895 in Skladance, Radun parish
great-grandmother — Teresa Bowszys, born 1866 in Skladance, Radun parish
great-great-grandmother — Anna Tumielewicz, born circa 1835 in Narkuny, Żyrmuny parish
great-great-great-grandmother — Katarzyna Komięcz, born circa 1806, probably in Gudele, Żyrmuny parish

Maternal ancestry

Grandfather Aleksandr Prokopowicz — Y-DNA haplogroup R1a1 (also known as R-SRY10831.2)

I'm very fortunate and thankful that my cousin agreed to have his Y-DNA tested. He is the only living direct male descendant of my maternal grandfather. Lacking my cousin's willingness, I would have had to seek out a male descendant of one of my great-grandfather Kazimierz's brothers—not an impossible alternative, and one that I hope to pursue in the future, but it seems optimal to test as close to home as possible.

Compared to my other grandparents' same-sex haplogroup tests, this Y-DNA test has a staggering number of results—931. However, only 5 of them match at more than the 12-marker level, and even those are remote. As I interpret the results, any relationship between this Prokopowicz line and its 931 matches is probably no more recent than the year 1400.

My cousin's test results perhaps serve as an example of the fact that R1a1 is a very large, very common Y-DNA haplogroup, which spread from Eurasia to central Europe and Scandinavia thousands of years ago. The countries with the highest frequency of representation in my cousin's matches are Norway, the central European and southern Slavic countries, and Pakistan.

The screen shot shows the countries of origin claimed by men whose Y-DNA test results most closely match my cousin's. A white push-pin icon, barely visible amid the red and orange icons that cover the map of Europe, represents him, and our Prokopowicz line.

I can't elaborate any further here without stepping into scientific territory where I really don't belong. A graphic labeled "R1a1 Clades (by SNP markers)" on the FTDNA R1a1 and Subclades Y-DNA Project-Background page very clearly illustrates the migration time line of the SNP tree (basically, changes in the DNA sequence at specific locations). To see where the Prokopowiczes fit it, trace the green Central and Eastern Europe/Western Asia Z280 section to the far right column tagged Balts that ends in Z661. If I understand my cousin's SNP test results correctly, the Prokopowiczes represent some subsequent mutation there, yet to be identified.

In my mother's father's family, these are my direct male ancestors:
grandfather — Aleksandr Prokopowicz, born 1878 in Kozarezy, Iszczolna parish
great-grandfather — Kazimierz Prokopowicz, born 1845 in Kozarezy, Iszczolna parish
great-great-grandfather — Stefan Prokopowicz, born 1811 in Kozarezy, Iszczolna parish
great-great-great-grandfather — Ludwik Prokopowicz, born circa 1765, probably in Iszczolna parish
great-great-great-great-grandfather — Stefan Prokopowicz, born circa 1730, probably in Iszczolna parish

My research documenting the descendants of my great-great-great-great-grandfather Stefan Prokopowicz is fairly extensive. Each generation was blessed with sons. It would be wonderful to make contact with any current bearers of the Prokopowicz Y-DNA.

Grandmother Stefania Ruscik — mtDNA haplogroup H27

H27 is a very small (very, very small!), fairly recently identified group. My FTDNA mtHVR2toMega test has yielded just 54 results since 2010. Only one match is zero steps removed, hinting vaguely at a possible common maternal ancestor within the time frame of verifiable, paper-trail research. That tester knows little of her maternal ancestry except that her grandmother was from Poland.

The other 53 matches, 1-3 steps removed, comprise a cluster in eastern England, 3 in Finland, and 1-2 each in Ireland, Belgium, the Netherlands, Germany, the Czech Republic, Poland, Norway, Sweden, and Turkey. Looking at continental Europe (excluding Scandinavia), my grandmother's line is actually the farthest east. How the heck did it end up there?!?

These are my direct maternal ancestors:

grandmother — Stefania Ruscik, born 1882 in Gierniki, Szczuczyn parish
great-grandmother — Emilia Nowogrodzki, born 1853 in Kozly, Wasiliszki parish
great-great-grandmother — Krystyna Sobol, born 1821 in Gierniki, Szczuczyn parish
great-great-great-grandmother — Anna Staniejko, born 1799 in Janczuki, Szczuczyn parish
great-great-great-great-grandmother — Theresia Waszczynska, born 1756 in Janczuki, Szczuczyn parish
great-great-great-great-great-grandmother —Anna ?, born probably circa 1730, probably in Szczuczyn parish (or possibly elsewhere)

As the map below illustrates, my maternal H27 mtDNA has only one exact match, somewhere in Poland.



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