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gration. But as much as that great, nineteenth-century emigration
was valued, taught in schools, eulogized at universities, that mod–
ern, twentieth-century one was ignored and disdained.
But only up to a point. As the official propaganda became more
bothersome, censors more adept at fishing out incorrect allusions in
books and newspapers, and the impulse to protest and self-defense
stronger, so too was the emigrants' contribution more frequently
and readily used. Everyone listened to Radio Free Europe-they
sought there not only information about the rest of the world, infor–
mation kept from them, but also true news about their own country,
about the madness of censors and the protests of intellectuals. The
rebellious intelligentsia sought a way to reach its own society by way
of London and Paris-and it found that way. Thus it was also that
the emigrants found a common language with their country, con–
versed with it, became once again needed, once again its living past.
It was n0t a process devoid of conflicts. To cooperate with the
emigration was a risk to which successive sentences in successive tri–
als bore witness. But the bridge that had been rebuilt was function–
ing. Emigrant publications began to contain an increasing number
of texts from Poland, as these in turn became increasingly interest–
ing. The "small stabilization" came to an end; the "great confu–
sion" of 1968 reigned.
The emigration was coming home. Its books were smuggled en
masse through the border, passed from hand to hand, hidden away
from the watchful eye of the police; the emigration brought knowl–
edge about the world and truth about our national history; it
brought masterpieces of modern literature and uncensored reflec–
tions on Polish hope and hopelessness. But the emigration itself,
enriched by newcomers, was transformed. Emigrants were no
longer the anonymous peers of our parents and grandparents. They
were your friends, and mine.
One of the numerous consequences of the March event was that
the question of emigration was once again put before the Polish
intelligentsia. The state authorities allowed emigration. Thus the
professor and the student expelled from the university were faced
with the question, What now?
The ancient Polish question: Here or there? De facto emigra–
tion or internal emigration? Compromise and limited work or a
noncompromising attitude and silence? Work within the official
structures or the building of independent ones?
