75th Anniversary of the Executions of Jews in Babyn Yar

Distance in time allows us to sweep many particular historical events (of whatever magnitude) together in one encompassing narrative, as did the Greek Catholic Bishop of Paris Boris Gudziak. On 27 September 2016, he discussed Ukraine’s bloody past in Ukrainian Parliament. Since the Bishop and Communicantes know each other for many years now, it is understood that this happened with good intentions. The Kiev Post-website published Bishop Boris’ text.
However, it seems important to make clear distinctions as well. While there was no Holodomor (famine) in Polish Ukraine (heartland of the Ukrainian Greek Catholic Church, UGCC), the Holocaust was predominantly a Western and Central Ukrainian “thing”.
This makes it, I think, a greater responsibility for the UGCC, which was unmistakably then and still is the main Church in parts of Western Ukraine, to take on this issue, rather than enforcing the memory of the Holodomor, which, of course, must be remembered as well.
And this is not just for pragmatic reasons (it should never happen again), but there is also the (not so) simple question of moral reckoning and doing justice to history. It is therefore laudable that the UGCC is not disinterested in this history.
Already the historic figure of Metropolitan Andrei Sheptysky shows how delicately complicated the issue is. Although saviour of Jews, he already played down the role of Ukrainians in the Holocaust. (See Actes et Documents du Saint Siège Relatifs à la Seconde Guerre Mondiale, vol. 3b, p. 625-629.)
In his 29-31 August 1942 letter to Pope Pius XII, he infers that the Ukrainians are being accused to mask German evildoing: “In the beginning, and ashamed of these inhuman acts of injustice, the [German] authorities sought to procure themselves [original: “tâchaient de s’assurer” – what does it actually mean?] with documents that could prove that locals or militiamen were the perpetrators of these murders.” But then, quite a bit further on: “I have tried to prevent young ones to enrol in the militia, where they could become a scandal.”
This is just to show how complicated a history we are dealing with, which, unfortunately until now, was by and large relegated to foreign researchers and scholars.
Let me give just one example of this forgetfulness.
At the “Yahad in Unum”-website YahadMap it is possible to get a pretty good idea of the extent of the Holocaust. And so sometimes one can do remarkable discoveries. Frans Hoppenbrouwers of Communicantes found out that in the near vicinity of a place that he had visited many, many times some 10,000 Jews have been executed in 1941-1942 at four different sites. Near one of these sites a marshrutka (public transport) would drive by, but without any of the passengers even knowing about its existence. There was no marker ever and there is none today, while pro-Ukrainian UPA-partisans had their monument immediately after Ukrainian independence in 1991.
The above mentioned place was mainly Polish and Jewish with a Ukrainian minority before WW2, but the population now is entirely Ukrainian. Hence the contention, had there been no collaboration whatsoever, still the inhabitants (local folk as a pars pro toto) should feel a moral responsibility towards those who have been erased from history.
What is solemnly amalgamated in official speech should be melted down as soon as the solemnities are over. We need to have a feel of the crude, raw and undivided truth. And indeed, it would be good if the UGCC puts a real effort into clearing up this in great parts ignored past.
Question: What is the next step of the UGCC?