THE EVOLUTION OF THE POLISH SOLIDARITY MOVEMENT – BY KIERAN INGLETON.
The Solidarity movement in Poland is arguably one of the most unique and inspiring movements in modern European history. Between 1980-1989, Solidarity led what has often been described as a “10 year revolution”, which ultimately resulted in the collapse of communism in Poland, a key turning point which triggered wider reform and revolution across the Eastern bloc. During this turbulent decade, Solidarity evolved from a legal trade union into an underground social network and protest movement, ultimately emerging as a revolutionary force, capable of toppling and replacing the communist system in Poland. (Bloom, 2013, pp374-375). Mark Kramer has argued that while Solidarity may have started out as a free trade union, it “quickly became far more: a social movement, a symbol of hope and an embodiment of the struggle against communism and Soviet domination” (Kramer, 2011).
THE BIRTH OF SOLIDARITY
The Solidarity movement emerged out of a much longer history of worker discontent, strikes and protest that had characterised tensions between the state and society in communist Poland since the end of WWII. Touraine has argued that “Solidarity first emerged because it was a response to Poland’s decline economically and socially. Nowhere else in Communist Central Europe was the failure of the governments industrial and agricultural policies so obvious” (Touraine, 1983, p32). From the mid-1970s, the Polish economy had slipped more deeply into an irreversible economic decline, as production levels plummeted, real wages stagnated, shortages increased and foreign debt mounted, reaching $18 billion by 1980 (Paczkowski & Byrne, 2007. p. xxix). In 1980, a Polish Communist Party (PUWP) announcement about increasing food prices triggered a fresh wave of strikes across Poland. At the Lenin Shipyards in Gdansk, workers were further incited by the dismissal of crane driver and trade union activist Anna Walentynowicz, and in response, around 17,000 workers occupied the shipyard on 14 August. On 17 August, the Gdansk strike committee, led by Lech Walesa, drew up a list of ‘21 demands’, which were famously displayed on the gates of the shipyard. While several of the demands were pragmatic (such as improved economic conditions and the right of workers to strike) others were more politicised (including demands for reduced censorship and freedom for political prisoners). Notably, at the top of the list, the strikers demanded the establishment of free trade unions, independent from Communist Party control, to better represent workers’ rights.
When the Polish leader, Edward Gierek, turned to Soviet Premier Leonid Brezhnev for advice, Brezhnev encouraged him to seek a ‘political solution’ rather than forcibly subduing the strikes (having recently sent Soviet troops into Afghanistan, Brezhnev was keen to avoid the possibility of Gierek requesting ‘fraternal support’ from the Soviet military). As a result, the Polish leadership opened negotiations with the striking workers, and on 21 August a Governmental Commission arrived in Gdansk to begin talks, which resulted in the ‘Gdansk Agreement’ of 31 August 1980.
The Gdansk Agreement included authorisation for independent trade union representation of workers’ interests, and on 17 September 1980 the Independent Self-Governing Trade Union Solidarity (NSZZ – Solidarnosc) was officially formed. For the first time since the Communists had come to power the Polish people could join a trade union that was wholly independent from state control. However, Solidarity’s remit was clearly proscribed. The PUWP always intended their role to be limited to non-political representation, as the Gdansk Agreement stated that “these new unions are intended to defend the social and material interest of the workers and not to play the role of a political party”.
THE RISE (AND FALL) OF SOLIDARITY
As Jeffrey Bloom comments ‘‘The strikes of 1980 were the beginning of a social revolution. The nation emerged transformed, they were all aware of what was achieved, strike victory and solidarity helped create a sense of hope and self-confidence for future conflicts” (Bloom, 2013, p115). From its formation in September 1980, Solidarity grew rapidly, peaking with almost 10 million members by June 1981 (a figure which is estimated to have comprised around 70% of all workers in the state economy in Poland and around a third of the total population). Biezenski argues that in the twelve months following their formation, “Solidarity’s dramatic increase in activism was a logical response to a deepening economic crisis within Poland” (Biezenski, 1996, p262). The continued failure of the Communist Party to adequately address deteriorating conditions meant that “the social and material interests of the workers” that Solidarity had been founded to represent remained under threat, and as the months passed, it became increasingly clear that significant improvements to socio-economic conditions in Poland would not be possible without some kind of accompanying political restructuring. Emboldened by their rising support, Solidarity adopted an increasingly politicised stance and began agitating for a general strike. As Barker has argued: “Solidarity changed its members. The very act of participating in a founding meeting, often in defiance of local bosses, involved a breach with old habits of deference and submission. New bonds of solidarity and a new sense of strength were forged … [which] opened the door to a swelling flood of popular demands” (Barker, 2005).
This shift was clearly reflected by October 1981, when Solidarity published their official programme, which encompassed a combination of socio-economic and political aims, couched in increasingly revolutionary rhetoric. The programme attacked the failures and shortcomings of the Communist Party, referred to Solidarity as “a movement for the moral rebirth of the people” and stated that “”History has taught us that there is no bread without freedom … what we had in mind was not only bread, butter and sausage but also justice, democracy and truth”.
“Solidarity unites many social trends and associated people, adhering to various ideologies, with various political and religious convictions, irrespective of their nationality. We have united in protest against injustice, the abuse of power and against the monopolised right to determine and to express the aspirations of the entire nation. The formation of Solidarity, a mass social movement, has radically changed the situation in the country”.
– Solidarity’s Programme, 16th October 1981
As Pittaway points out, ‘The PUWP was thrown into disarray by the advance of Solidarity and its hold over public opinion’ (Pittaway, 2004, p175). Solidarity challenged the status quo, so that the normal mechanisms of communist control over the mass of the population began to break down (Barker, 2005). The Communists initially responded by launching a negative propaganda campaign, designed to damage Solidarity and discredit their leadership, including Walesa. The growing popularity and influence enjoyed by Solidarity also elicited concern from Moscow. On 18 October 1981, General Wojcech Jaruzelski was appointed as new leader of the PUWP. A known hardliner, Jaruzelski was given a clear mandate to suppress Solidarity. Until his death in 2014, Jaruzelski always maintained that he feared Soviet invasion if he had not moved swiftly to contain Solidarity, although the likelyhood of Soviet military intervention in Poland has been disputed. On 13th December 1981, Jaruzelski declared Martial Law and as tanks rolled onto the streets he addressed the people of Poland in a live TV broadcast:
“Our Country stands on the edge of an abyss … Distressing lines of division run through every workplace and through many homes. The atmosphere of interminable conflict, controversy and hatred is sowing mental devastation and mutilating the tradition of tolerance. Strikes, strike alerts and protest actions have become the rule … A national catastrophe is no longer hours away but only hours. In this situation inactivity would be a crime. We have to say: That is enough … The road to confrontation which has been openly forecast by Solidarity leaders, must be avoided and obstructed”.
– From Jaruzelski’s Declaration of Martial Law, 13 December 1981.
DEATH – AND REBIRTH
Following Jaruzelski’s declaration of Martial Law, and the creation of a ruling ‘Military Council of National Salvation’ (Wojskowa Rada Ocalenia Narodowego, or WRON), Solidarity was outlawed, its leaders arrested and its supporters repressed. An estimated 5000 Solidarity members were arrested; over 1700 leading figures were imprisoned (including Walesa) and 800,000 others lost their jobs. (Bloom, 2013, p297). Martial Law remained in force in Poland until July 1983.
However, although Solidarity were embattled, the movement survived. During the 1980s, Solidarity networks continued to function underground, focusing their efforts on illegally printing and distributing anti-communist literature, including books, journals, newspapers, leaflets, and posters. On April 12, 1982, ‘Radio Solidarity’ even began broadcasting. Throughout the mid-1980s, Solidarity persevered as an exclusively underground organization, promoting civil resistance, continuing their fight for workers’ rights and pushing for social and political change. Former Solidarity member Eva Kulik described how: “”We needed to break the monopoly of the Communist propaganda. And what people really needed was information”. As Feffer points out, the Solidarity trade union actually spent more of its existence in the shadows than as an official movement (Feffer, 2015). However, these underground years were formative in explaining the evolution of the movement. As Touraine has argued, after Jaruzelski forced the movement underground, Solidarity ‘now sought to liberate society – under the cover of a new rhetoric replacing the tired trade union vocabulary with that of a revolutionary movement” (Touraine, 1983, p183).
In 1985, Mikhail Gorbachev’s appointment as Soviet leader finally bought more of a reformist agenda to the table in Eastern Europe, and by 1988, the Communists were ready to negotiate with Solidarity. Chenoweth believes that by that point the PUWP had little choice: continued economic deterioration in Poland (where rationing had been in place for most of the 1980s) meant that reforms were urgently needed and “the reality by 1988 was that Solidarity was too big and too broad to repress” (Chenoweth, 2014, pp61-62). While they had been driven underground in Poland, Solidarity enjoyed considerable support internationally, with Lech Walesa even being awarded the prestigious Nobel Peace Prize in 1983. During the famous ‘Round Table talks’ in the spring of 1989, the PUWP agreed to reinstate Solidarity’s original remit as an independent trade union. When Solidarity was re-legalized on 17 April 1989, its membership quickly increased to 1.5 million. However, by now many members of the Solidarity leadership had their eyes firmly on the main political prize. In June 1989, in the first semi-free elections in Poland since 1945, Solidarity represented the main opposition to the PUWP: campaigning as a legal political party, fielding Solidarity candidates against established Party members and sweeping to victory, winning all 161 contested seats in the Sejm [parliament], and 99/100 seats in the Polish Senate. By the end of August 1989, a Solidarity-led coalition government had been formed, and in December 1990, Lech Wałęsa was elected President. Solidarity had come a long way from their roots in 1980, and now faced a new challenge: dismantling communism and overseeing Poland’s transformation into a modern, democratic European state.
ABOUT THE AUTHOR
KIERAN INGLETON recently completed his BA (Hons) at Leeds Beckett University, graduating with Upper-Second Class honours in July 2015. During the final year of his degree Kieran specialised in the study of communist Eastern Europe, researching the evolution of Solidarity for one of his assessed essays. Kieran is particularly interested in the interaction between politics and society in totalitarian regimes, and his history dissertation explored the application of Totalitarian theory to Stalinism between 1928 and 1939. Kieran now plans to take a gap year, before studying for an MA in Social History.
Colin Barker,(2005) “The Rise of Solidarnosc”, International Socialism, 17 October 2005, http://isj.org.uk/the-rise-of-solidarnosc/
Robert Biezenski (1996), “The Struggle for Solidarity 1980-1981: Two Waves in Conflict”, Europe Asia Studies, 48/2
Jack Bloom (2013), Seeing Through the Eyes of the Polish Revolution: Solidarity and the Struggle against Communism in Poland. Haymarket Books.
Eric Chenoweth (2014) “Dancing with Dictators – General Jaruzelski’s Revisionists”, World Affairs, 10/3, http://www.worldaffairsjournal.org/article/dancing-dictators-general-jaruzelski%E2%80%99s-revisionists
John Feffer (2015) “Solidarity Underground”, The World Post (2015) http://www.johnfeffer.com/solidarity-underground/
Mark Kramer (2011) “The Rise and Fall of Solidarity”, The New York Times, Op Ed http://www.nytimes.com/2011/12/13/opinion/the-rise-and-fall-of-solidarity.html?_r=0
Andrzej Paczkowski and Malcolm Byrne. Eds. (2007) From Solidarity to Martial Law: The Polish Crisis of 1980-1981 : A Documentary History. Central European University Press, Budapest.
Mark Pittaway (2004) Eastern Europe 1939-2000. Cambridge University Press.
A Touraine (1983) Solidarity: Poland 1980-1981. Cambridge University Press.
This weekend I went to see Wałęsa: Man of Hope, the new film by acclaimed Polish director Andrzej Wajda, which offers a rich biopic of Lech Wałęsa: shipyard electrician, family man, leader of the Solidarity Trade Union, communist-era dissident, Nobel Peace Prize winner and President of post-communist Poland. The film focuses on the period from the Gdansk strikes of 1970 to the collapse of communism in 1989. This was the time when Wałęsa rose to international prominence as leader of the Solidarity movement, and original documentary footage of various events was interspersed throughout the movie. I’ve really been looking forward to seeing this, particularly as I visited Gdansk, the birthplace of Solidarity, for the first time last November (and am looking forward to returning in a couple of weeks!), so I was delighted when I discovered that Cineworld are currently offering showings throughout the UK.
The film’s narrative is developed around Wałęsa’s interview with Italian journalist Oriana Fallaci, which took place in March 1981. Near the beginning of the film, Fallaci asks her advisor ‘What is he [Wałęsa] really like?’. His answer is: ‘Full of contradictions and surprises’ – something which is more than evident as the film progresses.
Robert Więckiewicz and Agnieszka Grochowska are both wonderful in their respective lead roles. Więckiewicz excels as Wałęsa, allowing his uncompromising charisma to really shine through, while Grochowska provides a great portrayal of Danuta, both as Wałęsa’s loyal, long-suffering wife and mother to their eight children, but also allowing her to emerge as a strong character in her own right. We see her abusing the secret service agents sent to periodically search their apartment (while concurrently destroying incriminating pamphlets by boiling them in a pot on her stove!) and ordering dozens of journalists out into the street when she decides their privacy has been eroded enough. One particularly poignant scene shows Danuta traveling to Oslo to receive the Nobel Peace prize on her husband’s behalf (Wałęsa was awarded the prize in 1983, but refused to travel to Norway to collect it in person, as he feared that he would be prevented from re-entering Poland). Danuta returns proudly bearing the prize, fresh from the prestige of the acceptance ceremony, but is met with a cold welcome back in Poland where she is forced to endure a humiliating strip search and ‘personal interrogation’ as a punishment.
As the story unfolds, we get a real sense of the precarious position Wałęsa was in as he tried to grope his way through uncharted territory to victory against the communist party – often caught between the younger, radical members of the strike committee who urge him to push too fast, too soon and those who accused him of ‘selling out’ for his willingness to consider compromise with the communist authorities. We see Wałęsa himself become hardened and more radicalised in his demands for workers’ rights as the Solidarity movement gathered momentum. This is particularly evident from depictions of his experiences with the SB (the communist-era Secret Police in Poland). The fear manifest during his initial arrest for involvement in the 1970 riots is palpable, as he nervously watches other protestors, most of whom are bloodied and battered, being pulled in around him and listens to the StB make threats against Danuta and their new born son. But later arrests and interrogations are characterised by tolerance and resignation. ‘I’ve been expecting this’ he drily remarks when he opens his door to two nervous SB men sent to arrest him on a cold December night in 1983, as Polish Premier General Jaruzelski prepares to declare Martial Law.
Throughout the film we frequently witness Wałęsa’s ‘human’ side as he is forced to push harder and risk more in his fight against the authorities. The slogan ‘Nie chcem, ale muszem’ (‘I don’t want to, but I have to’) – as Wałęsa himself declared during his Presidential campaign in 1990 – appears increasingly apt. ‘What if I get scared?’ Danuta asks Lech before the SB men take him away on the eve of Martial Law. ‘Then that would mean the end’ he responds, before admitting, in a rare moment of vulnerability, ‘I get scared sometimes too’. This fear is perhaps most evident when he spots a Soviet aircraft hovering menacingly overhead as he is hurriedly transferred from his helicopter to the jeep that will take him to his confinement, while the SB officers accompanying him express concerns that the Soviets could decide to ‘take Wałęsa out’, placing them in danger too ‘so there aren’t any witnesses’. And although Wałęsa acknowledged how easily the people could turn against him during his 1981 interview with Fallaci, he still appears genuinely shocked when some passing Poles hurl abuse at him while he is being transported in an SB car the day after the declaration of Martial Law.
The film’s emphasis is firmly focused on Wałęsa’s ‘golden years’, although even the famous round table talks and the election victory of June 1989 are skipped over very quickly at the end. There is nothing about Wałęsa’s chequered Polish Presidency (1990-95) or the controversy provoked by his increasingly extremist views in recent years. While Wajda does not shy away from allegations that have emerged suggesting that Wałęsa acted as a police informant prior to his involvement in Solidarity (and even hints that there may be some truth in this), overall the film adopts a deliberately ambiguous approach in its portrayal of the nature of any collaboration between Wałęsa and the SB. No clear answers are provided, although more generally, Wajda hints at some of the reasons why people may have collaborated with the communist authorities – for example, the case of Wałęsa’s workmate, who agrees to make an unpopular speech calling for the acceptance of ‘voluntary penalties’ by shipyard workers who fail to make their quotas, because his family live in abject poverty and he was given ‘wood for the fire and a promise of electricity’ in exchange for his complicity.
Today, Lech Wałęsa remains a controversial figure. Reports that he recently walked out of an interview mid-way through, suggest that the confrontational, bullish, uncompromising attitude we witness during the film’s depiction of his interview with Fallaci has not mellowed. Wajda himself described producing the biopic as ‘a very difficult undertaking’, stating that his aim was to present a nuanced picture of Wałęsa – an aim in which he certainly succeeds. Man of Hope portrays Wałęsa very much as a flawed hero – someone who did the best he could under the circumstances in which he was operating, and achieved much against almost insurmountable odds. However Wajda also illustrates how Walesa’s ‘difficult’ and at times authoritarian leadership style frequently translated into arrogance, intolerance and rudeness. The overall sense I left with was one of Wałęsa as human, rather than saint-like, although I thought this strengthened, rather than detracted from, the film’s message. Wałęsa himself has recently given his seal of approval to the biopic, stating that overall he thinks Wajda has ‘done a good job’.
The film trailer is below. Catch it if you can!