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CHAPTER THREE:
THE MANY MEANINGS OF THE BORDER
In October 1924, a correspondent with the London Times reported on events along Poland’s border
with the Soviet Union. “The most remarkable phenomenon in Poland just now,” he wrote, “is the
guerilla warfare on her Eastern frontier.” Rather than mere internal “banditry,” the attacks that had
occurred against “towns, villages, country houses, passenger trains, [and] police posts” had been
prompted by the proximity of the border where cartridges were allegedly being supplied to the
1
perpetrators. While the news of Poland’s problems had made its way onto the pages of the famous
English broadsheet by the fall of 1924, in Poland such havoc had been well publicized since the
official creation of the border in 1921. Indeed, the kresy’s location next to the Soviet Union meant
that it had become a site where bandits crossed the border in both directions, Bolsheviks and
Ukrainian nationalists agitated among local populations, and unruly peasants engaged in illegal
activities. The unclear legal landscape of the early 1920s was compounded by the sense of general
lawlessness that had been fostered during and in the aftermath of the war, when undisciplined
soldiers made their way back and forth across the region. This ideologically charged border was a
place of high drama.
In the eyes of many Polish elites, contemporary drama drew on historical drama. Like their
counterparts across eastern Europe, Poles had frequently spoken of their nation as the representative
of Western civilization in the east at moments when lofty rhetoric had proved politically expedient.
During the nineteenth century, national activists had emphasized Poland’s historical role as a
defender against the Mongols, the Ottoman Turks, and the Cossacks, while members of the Roman
Catholic Church mobilized the older myth of the Antemurale Christianitatis—the bulwark of
2
Christendom. Unsurprisingly, such stories resurfaced at the end of the Great War. The Polish-Soviet
1 “On The Russian Border,” Times (London), October 3, 1924, 13.
2 Brian Porter, Faith and Fatherland: Catholicism, Modernity, and Poland (New York, 2011), 330
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