Is There Anything Left to Fight for? Considering the Position of Women in Poland

By Małgorzata Darmas, HIA Fellow

Are women’s rights activists still needed in today’s society? One could say that the era of the feminists has ended, as women are free and equal, and everyone has a right to vote. There are some in Poland who say there is nothing left to fight for, and that women’s rights activism is only for some frustrated, old-fashioned feminists. However, our discussion on June 10^th showed that there are still important issues in women’s rights to talk about.

Karolina Kędziora speaks with HIA Fellows
Photo by Benjamin Overton

For our first meeting of the day, we met with Karolina Kędziora, a lawyer from the Polish Society for Anti-Discrimination Law, who guided us smoothly through the complexity of the legal frameworks and the execution of anti-discrimination law in Poland. We traveled back to the communist era when, due to economic conditions and the communist agenda, women were professionally active and the law was generally more egalitarian. When the change of systems came, women were somehow “lost in transformation.” This happened in part with the great influence of religion that grew in power and promoted the idea of a traditional family where a woman is, first of all, a housewife and a mother. However, as Ms. Kędziora quoted, democracy without women is only half democracy, so women had to take matters into their own hands and again fight for their position in the world.

There are some crucial issues that women still have to tackle in Poland, such as: inequality in the labor market; limited access to the highest positions in the workplace; discrimination in public benefits; obstacles in exercising their reproductive rights; and finally, victimization from domestic violence. Many areas of women’s lives have been appropriated by the public sphere and many politicians recognize the right to make decisions for women. Therefore, I agree with our speakers in the idea that women have to act and again speak up for their rights. Fighting for women’s rights is about gender equality, about empowering women, and about the freedom of choice. Most of all, it is about bringing the situation of women in Poland to people’s attention.

Dr. Patrycja Dołowy and Elżbieta Korolczuk speak with HIA Fellows at MaMa Cafe
Photo by Sarah Deal

The role of organizations that take care of women’s rights in Poland is crucial. There are quite a few such NGOs, among which is the MaMa Foundation, that was introduced to us today by Dr. Patrycja Dołowy. The organization is dealing with the strong stereotype of the “Polish Mother”: a mother that is ideal, invincible and never complains about the hardship that she endures. The foundation is also trying to fight against the discrimination mothers face in public life, the job market, and in society and culture. Another example of an influential group of activists is the March 8 Women Alliance, introduced to us by Dr. Elżbieta Korolczuk. This group is also fighting to bring increased attention to women’s rights in Poland. Among the various tools they use are social campaigns, billboards, happenings, open debates, manifestations. Sometimes the actions they take are not very “proper” (they may even perhaps be disruptive), but by being “nice” and “proper,” they wouldn’t be as effective.

There are many other organizations working on women’s rights in Poland, and during our very productive fellows discussion, I was wondering whether their work is needed as well as what solutions actually make the situation of polish women better. Personally, I think women’s rights are not only a Polish issue. It is so astonishing to me why women still have to fight for equality. Women’s rights were recognized as human rights internationally some time ago. Still, women still face many issues in Poland and abroad. In the fellows discussion, we all agreed that, first of all, society’s awareness has to be raised - not only do women need to be more aware of these issues, but also men need to have more awareness of women’s rights issues. The campaigns need to be continued and manifestations still conducted until these tactics are no longer shocking, but will become an accepted part of reality.

There is still much to do about the position of women in Poland. There is still much to fight for. But the rights of women are worth it. 

Justice for Whom? Opportunities and Challenges in the Polish Legal System

By HIA Fellow Clara Kent

How relevant is a legal and political system if it doesn’t even look at the issues facing all of its citizens? The HIA Fellows discussed on June 7th challenges and opportunities for human rights promotion in Poland, and ended with a discussion on the Polish Parliament’s review of (or lack thereof) the civil partnership bill.

We have been learning the history of human rights in Poland linearly, sequentially, as if on a journey. We began with the Second World War and the Holocaust. We discussed the Soviet period and its effects. We talked about the history of the church and the role of the Solidarity movement in 1989. And today we arrived at post-1989, current human rights issues in Poland. However, we did not just survey a few issues. We had the opportunity to learn about many solutions and issues from the people who are committing their lives to these works.

HIA Fellows work on a case study at the Association for Legal Intervention
Photo by Benjamin Overton

We began at an NGO based in Warsaw, the Association for Legal Intervention. There, Katarzyna Wencel introduced us to their work. They exist to help the marginalized and discriminated by providing legal and social aid. They work on a systemic scale, addressing policy and the legal system. But a lot of their success is in their casework, on the ground, as they help people from marginalized groups secure their basic human rights. We had the opportunity to learn about the common challenges that they see their clients face, as well as practice our own problem-solving skills when given real case examples to try and resolve. As a group, we discovered how challenging it can be to negotiate so many different actors - the law may say one thing and mean another, or it may say nothing at all, while everyone involved is protected by the same constitution. We left feeling motivated to understand more. 

HIA Fellows discuss a case study with Katarzyna Wencel

In the afternoon, we were able to hear from University of Warsaw law professor and former Constitutional Tribunal Justice, Professor Mirosław Wyrzykowski, who introduced us to the workings of the Polish Constitution and parliamentary system and their effects on human rights. We looked at the specific case of civil partnerships in Poland. Parliament recently rejected an opportunity to discuss and debate the possibility of providing Poles with civil partnerships, both for opposite-sex and same-sex couples. Because of a strong conservative base in Parliament, the proposition was not even addressed. We discussed with Professor Wyrzykowski the implications of such a decision on the role and nature of a constitutional system, one that is meant to protect the rights of minorities from the tyranny of the majority. How can a system set up to give weight to the votes and opinions of the majority protect the rights of minorities? What is the responsibility of politicians and lawmakers in regards to ensuring that constitutional protection is provided equally? How are they to guard these rights? And how are we to hold them accountable? Again, we left with more questions than answers, but feeling increasingly prepared to learn more.

Professor Mirosław Wyrzykowski speaks with the HIA Fellows
Photo by Benjamin Overton

Questions like this have continued to circulate in the HIA Poland community. We are all seeking to find ways to make the rights of minorities secure and embraced. This day allowed us and allowed me to see the ways that human rights are defended and secured on both a case by case basis and on a larger, national, governmental scale. Both systems have to be working together to ensure that everyone has the rights to which they are entitled, and neither end of the spectrum is complete without the other.

In Solidarity with “Solidarity": The Story of the Polish “Solidarity” Movement and Polish Catholicism

By Katarzyna Kotula, HIA Fellow

Solidarity, struggle, freedom, faith: these values ​​are universal and essential to every nation, a nation whose society wants to live in peace and respect for minority rights. However, the importance of these values ​​in everyday life is of particular note to Poles who fought in solidarity in defense of these ideas. In general, the HIA Fellows’ attention was focused today on key parts of recent Polish history, namely the socialism and Solidarity movement and on the role of the Roman-Catholic Church in the Polish society (in the past and today).

Czesław Bielecki listens to a question from an HIA Fellow
Photo by Benjamin Overton

Without a doubt, a turning point in the history of communism was the “Solidarity” movement in Poland. The Independent Self-Governing Trade Union "Solidarity" was founded in 1980 to defend the rights of workers, and since 1989 has also become one of the main centers of opposition against the government of the Polish People's Republic. Mr. Czesław Bielecki - Polish architect, journalist and politician, an opposition activist in the Polish People's Republic explained to participants the importance of the “Solidarity” movement for Polish society, but in a broader historical perspective. In his very interesting lecture, Mr. Bielecki outlined the phenomenon of "Solidarity" movement, how the situation in Poland affected other countries of the Eastern Bloc, and the contemporary perception of the ideals and values ​​of "Solidarity" by the new generation.

HIA Fellows reflect on the key elements of the "Solidarity" movement
Photo by Benjamin Overton

“Solidarity” succeeded among others thanks to the great support and help from the Catholic Church. “Solidarity” was not the only situation when religion played a key role in Polish history. But about this issue the participants were able to talk with Mr. Marek Zając – a Polish journalist and writer specializing in religious and social activities. In a very interesting way, Mr. Zając explained the meaning and role of religion in the history of our country beginning from the Middle Ages and ending with contemporary times. As argued Mr. Zając, it is really impossible to understand "the Polish soul" and the Polish history without knowledge about the role of the Catholic Church in this history. Mr. Zając ended his lecture with a reflection on religion (or lack of thereof?) in Polish society today. He noted that although religion has always played an important role in Polish society, the current generation of Poles is increasingly secular. However, it is difficult to just abandon centuries of tradition. Will Poland become secular? This will be an interesting trend to follow in the future.

In both cases, questions to Mr. Bielecki and Mr. Zając seemed to have no end. Fortunately, participants were able to share their doubts, comments and observations during a Fellows Discussion. In order to somehow organize acquired knowledge and as a summary of the day the participants divided into three groups were asked to answer the questions about what factors shaped Polish solidarity, why the “Solidarity” movement was successful and what are the universal lessons from this movement.

I think the best commentary summarizing this day will be the words of one of the invited guests. According to Mr. Bielecki, the transition from captivity to freedom – if we are thinking about everyday freedom, which cannot be bought and cannot be received as a gift – is a truly multidimensional revolution. You need to envelop it with your mind and take it into your hands. In the end, perhaps freedom is only something in our minds.

Meticulous Atrocity: The Horrifying Process of the Treblinka Extermination Camp

By Justyna Politańska, HIA Fellow

As soon as we arrived to Treblinka, our guide, historian Tomasz Cebulski said "I don't know what you expect to see here, but you won't see anything." As it turned out, none of us really needed to. The peaceful forest and the quiet, cool stone memorial spoke for themselves.

Stone commemorating Jewish victims from Warsaw
Photo by Benjamin Overton

Our day began with the screening of a short documentary showing a sequence of events that led to the horror of death camps during WWII. First, it showed the beautiful and vibrant city of Warsaw before 1939: its elegant citizens, prosperous shops and beautiful buildings. A city where in the 20's and 30's a variety of nations, cultures and religions lived together in peace. In fact, before the war broke out, 44% of Warsaw citizens were Jewish! We all know what happened next: first the German, then the Soviet army invaded Polish territory. From the very beginning of the war all Polish Jews were being persecuted. In the center of Warsaw the Jewish Ghetto was created. Some 500 000 people were squeezed in the area of one district. At first, they tried to make the life in the Ghetto as "normal" as possible: bakeries, shops, theatres and restaurants were operating.  But with time the situation got worse and worse, with people dying every day because of hunger and disease. Finally, the horror of living inside the Ghetto and the will to choose dying in dignity rather than continue living under such terrible and humiliating conditions led its inhabitants to the uprising. ,  The result of the uprising and the ensuing battle was the complete destruction of the ghetto and extermination of all its defendants, either right away or in the death camp of Treblinka.

Shortly after the screening we met Tomasz Cebulski, a historian, who - as we learned moments later - had an enormous knowledge about the Holocaust. Tomasz commented on the film and then guided our trip to Treblinka, where approximately 900 000 people perished over the span of just a few months.

I felt a bit puzzled at Treblinka since – probably like many others - I was expecting to see barracks, buildings and ramps, like in Auschwitz or Majdanek. It occurred to me that Treblinka was one of the camps that the Germans managed to destroy completely after completing their horrible task. Every corpse was burned and every building was knocked down, so that no evidence of Nazis atrocities remained.

HIA Fellows view the model of Treblinka II Extermination Camp
Photo by Benjamin Overton

Unlike Auschwitz, where the labor camp and the death camp were operating close to each other, Treblinka I (labor camp) and Treblinka II (death camp) were separated completely. Smart thing to do from the Nazi perspective: no one from the labor camp was aware of the genocide happening right around the corner. The fewer witnesses, the better for the Nazi regime. There were very little chances of informing anyone who might be able to help or inform others and very little chances for people from both camps to joining their forces and standing shoulder by shoulder against the perpetrators.

Each day about 6,000 people were killed in Treblinka II. First, the train arrived at the station with up to 20 cattle wagons, each containing around 100 people. Prisoners forced to work at the camp ("Sonderkommandos") helped people go out of the trains. The newcomers were calmly told that Treblinka was only a temporary place for them, and that they will be transported to other places shortly. Men and women were separated and told to undress because of the disinfection that needed to be carried out. Their hair was shaven and then they were led naked to a brick building with a Star of David above the main entrance. Sometimes there would be flowers or even musicians greeting those entering. Men and women proceeded quietly and calmly to several smaller rooms and the doors closed behind them. Shortly after, exhaust fumes were pumped into the rooms. It took about 15 minutes to kill all 2000 people in the chambers. As we heard, the Nazis realized that being calm and polite made the whole "procedure" more efficient: people were not asking questions, nor trying to escape.

The next task of the Sonderkommando's was to throw all the bodies into giant massive graves. But after the mass graves of 23,000 Polish military officers massacred by the Soviet regime were found in Katyń by the Germans themselves, they began to realize how inconvenient it would be for them if the world uncovered the truth about their horrible crimes in Poland. They forced Sondercomandos to exhume the bodies and burn them so that no evidence would ever be found. The process of burning several hundered thousand Jews that were already killed in Treblinka took months.

The centerpiece of the memorial at the Museum of Fight and Martyrdom in Treblinka
Photo by Benjamin Overton

What usually strikes me the most in all the death camps I have visited so far are not horrible pictures or bloody descriptions. Simple images are the most shaking ones to me. I remember being inside one of the buildings at Auschwitz. There was a clean, nice and bright room. We walked into it and it turned out to be filled with little shoes. The whole, huge room was filled with piles and piles of children's shoes. It was the most painful and horrifying scene I saw in Auschwitz and it made me burst into tears.

What horrified me in Treblinka was how perfectly and meticulously the genocide was conducted. We heard a story about a Jew who was arrested by the Nazis in 1939, and was subsequently transferred between several camps. After being released, he received a box containing every single personal belonging that was taken away from him on the very first day he was arrested. It struck me how cold-blooded the entire process was. The fact that the Nazis were able to plan every detail and perform their crimes being so meticulous allowed them to do such unbelievably horrible things. I also wasn't aware of the extent to which the Holocaust was a profitable industry: not only did Germans use Jewish hair to produce special kind of materials but also all personal belongings that were taken from Jews arriving to the camp were then sent to other, labour camps in order to be cleaned and repaired and afterwards sent to Germany! German citizens would wear Jewish coats, glasses and other items in their daily lives, often without even being aware of this.  

I didn't need to see any solid "evidence": buildings, gas chambers, rails, barbed wire. Our guide's words echoed in the beautiful, peaceful forest of Treblinka as we stood in front of the stone memorial saying "Never again" and thinking about the impossible that happened in this place.

Candles and commemorative stones left at the Museum of Fight and Martyrdom in Treblinka
Photo by Benjamin Overton