XPost: alt.politics.british, soc.history.medieval, alt.politics.socialism   
   From: @googlemail.com   
      
   If you've been watching television or reading newspapers at all over   
   the past week, it would have been difficult not to learn that the late   
   Pope John Paul II helped "defeat" communism. The pope has been said to   
   have "sparked the fall of communism," to have "stared down communism"   
   or to have "championed communism's collapse." Some give him only   
   partial credit: "Pope, Reagan collaborated to halt communism," read one   
   headline. Others make it sound as if he actually manned the barricades,   
   describing him as the pope who "helped overthrow communism."   
      
   Most of the time, these descriptions of the pope's role in the collapse   
   of communism are vague, and perhaps as a result much confusion has   
   crept into the conversation. An acquaintance this week had a telephone   
   call from a reporter who wanted to talk about how the pope secretly   
   negotiated the end of communism with Soviet leader Mikhail Gorbachev.   
   In real life, the pope's role in the end of the communist regime was   
   far less conspiratorial, but no less significant -- which is why it   
   might be worth remembering what it was, actually, that he did.   
      
   In essence, the pope made two contributions to the defeat of   
   totalitarian communism, a system in which the state claimed ownership   
   of all or most physical property -- factories, farms, houses -- and   
   also held a monopoly on intellectual life. No one was allowed to own a   
   private business, in other words, and no one was allowed to express   
   belief in any philosophy besides Marxism. The church, first in Poland   
   and then elsewhere, broke these two monopolies, offering people a safe   
   place to meet and intellectually offering them an alternative way of   
   thinking about the world.   
      
   Here's how it worked: When I lived in Poland in the late 1980s, I was   
   told that if I wanted to know what was going on, I'd have to go every   
   week to a particular Warsaw church and pick up a copy of the city's   
   weekly underground newspaper. Equally, if I wanted to see an exhibition   
   of paintings that were not the work of the regime's artists, or a play   
   that was not approved by the regime's censors, I could go to an   
   exhibition or a performance in a church basement. The priests didn't   
   write the newspapers, or paint the paintings, or act in the plays --   
   none of which were necessarily religious -- but they made their space   
   and resources available for the people who did. And in helping to   
   create what we now call "civil society," these priests were following   
   the example of the pope who, as a young man in Nazi-occupied Poland,   
   secretly studied for the priesthood and also founded an underground   
   theater.   
      
   Odd though it sounds, the Polish church's "alternative thinking" wasn't   
   an entirely religious phenomenon either. Marxism, as it was practiced   
   in Eastern Europe, was a cult of progress. We are destroying the past   
   in order to build the future, the communist leaders explained: We are   
   razing the buildings, eradicating the traditions and collectivizing the   
   land to make a new kind of society and to shape a new kind of citizen.   
   But when the pope came to Poland, he talked not just of God but also of   
   history. During his trips, he commemorated the 1,000th anniversary of   
   the death of Saint Adalbert, the 600th anniversary of Poland's oldest   
   university or the 40th anniversary of the Warsaw ghetto uprising. I   
   once heard him speak at length on the life of Sister Kinga, a   
   13th-century nun. This was deliberate. "Fidelity to roots does not mean   
   a mechanical copying of the patterns of the past," he said in one of   
   his Polish speeches: "Fidelity to roots is always creative, ready to   
   descend into the depths, open to new challenges."   
      
   I don't mean here to play down the pope's spirituality. But it so   
   happens that John Paul's particular way of expressing his faith --   
   publicly, openly, and with many cultural and historical references --   
   was explosive in countries whose regimes tried to control both culture   
   and history, along with everything else.   
      
   Finally, this pope also made an impact thanks to his unusual ability --   
   derived from charisma and celebrity as well as faith -- to get people   
   out on the streets. As Natan Sharansky and others have written,   
   communist regimes achieved their greatest successes when they were able   
   to atomize people, to keep them apart and keep them afraid. But when   
   the pope first visited Poland in 1979, he was greeted not by a handful   
   of little old ladies, as the country's leaders predicted, but by   
   millions of people of all ages. My husband, 16 years old at the time,   
   remembers climbing a tree on the outskirts of an airfield near Gniezno   
   where the pope was saying Mass and seeing an endless crowd, "three   
   kilometers in every direction." The regime -- its leaders, its police   
   -- were nowhere visible: "There were so many of us, and so few of   
   them." That was also the trip in which the pope kept repeating, "Don't   
   be afraid."   
      
   It wasn't a coincidence that Poles found the courage, a year later, to   
   organize Solidarity, the first mass anticommunist political movement.   
   It wasn't a coincidence that "civil society" began to organize itself   
   in other communist countries as well: If it could happen in Poland, it   
   could happen in Hungary or East Germany. Nor was it necessary, in 1989,   
   for the pope to do deals with Gorbachev, since in 1979 he had already   
   demonstrated the hollowness of the Soviet Union's claims to moral   
   superiority. He didn't need to conduct secret negotiations, because   
   he'd already shown that the most important things could be said in   
   public. He didn't need to man the barricades, in other words, because   
   he had already shown people that they could walk right through them.   
      
   (anne applebaum)   
      
   http://antibritishcommunits.blogspot.com/   
      
   --   
   Count Baldoni   
      
   --- SoupGate-Win32 v1.05   
    * Origin: you cannot sedate... all the things you hate (1:229/2)