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The country’s official language, Polish (together with other Lekhitic languages and Czech, Slovak, and Upper and Lower Sorbian), belongs to the West Slavic branch of Slavic languages. It has several dialects that correspond in the main to the old tribal divisions; the most significant of these (in terms of numbers of speakers) are Great Polish (spoken in the northwest), Little Polish (spoken in the southeast), Mazovian, and Silesian (Śleżanie). Mazovian shares some features with Kashubian, whose remaining speakers number only a few thousand, which is a small percentage of the ethnic Kashubians in the country.
Elsewhere, the Polish language has been influenced by contact with foreign tongues. In Silesia the inimitable regional patois contains a mixture of Polish and German elements. After 1945, as the result of mass education and mass migrations, standard Polish became far more homogeneous, although regional dialects persist. In the western and northern territories, resettled in the second half of the 20th century in large measure by Poles from the Soviet Union, the older generation came to speak a language characteristic of the former eastern provinces. Small numbers of people also speak Belarusian, Ukrainian, and German as well as several varieties of Romany.
Literary Polish developed from the medieval period onward, on the basis of the dialects of Great Poland and Little Poland. By the 19th century Polish was well established both as a literary vehicle and as the dominant language of common speech in Poland, despite attempts of the partitioning powers to Germanize or Russify the population. Indeed, quite the opposite happened, and the Polish language became the main touchstone of national identity.
Religion
The overwhelming majority of the Polish population is Roman Catholic, and a large number are practicing Catholics. Though the country claims no official religion, Poland is among the most uniformly Catholic countries in the world, and the Roman Catholic Church in Poland enjoys immense social prestige and political influence.
Following World War II, during the communist era, all religious institutions became subject to the control of the state. In practice the Roman Catholic Church wielded a full measure of independence, partly through the sheer force of the faithful and partly because in all important matters it answered to the pope in Rome and not to the government in Warsaw. Those opposed to communism within Poland were greatly encouraged by the election in 1978 of the archbishop of Kraków, Karol Cardinal Wojtyła, as Pope John Paul II, the first non-Italian pope since the 16th century. The religious minorities, though encouraged by the anti-Roman Catholic policies of the communist state, were barely visible except in local areas. The influence of the Catholic Church became even greater after the fall of communism in Poland in 1989, and this led to its greater involvement in state schools and to the replacement of the country’s liberal abortion law, by 1993, with much more restrictive legislation.
The Polish National Catholic Church, a schismatic offshoot of Roman Catholicism, never won popular support, despite strong government advocacy following World War II. Two Protestant strongholds remain in Poland—that of the Polish Lutherans in Masuria and the Evangelicals (Augsburg Confession) in Cieszyn, Silesia. An autocephalous Polish Orthodox church is partly linked with the small Belarusian minority, and a Ukrainian Uniate community survives in southeastern districts. In the last quarter of the 20th century, Charismatics and other renewal movements arrived in Poland.
The constitution of 1997 guarantees religious freedom. Poland has residual communities of Polish Jews, whose synagogues and religious activities were officially sanctioned by the communist government. There are nearly an equal number of Muslims in Poland, located primarily in the east, near Białystok. Small Christian groups representing fundamentalist sects such as the Seventh-day Adventists and the Jehovah’s Witnesses operate in a few cities.
Settlement patterns
Polish society since World War II has been transformed by two interrelated great movements: the growth of a dominant urban industrialized working class and the continuing drift of peasants from the rural areas into towns and cities. Whereas in 1946 there were nearly twice as many people in the countryside as in towns, by the late 1960s the two numbered equally. About three-fifths of the country’s population is now urban. So-called peasant workers, who tended to live on the fringes of industrial regions, contrived to benefit from both movements: while one part of the family maintained the farm, other family members earned wages in local factories.
Rural settlement
Until the mid-20th century, the pattern of rural settlement differed widely from one part of Poland to another. In the centre and east of the country, many villages were small and irregular in shape, reflecting their origin as self-sufficient clusters of cultivators and pastoralists set in forest clearings. In the mountains, villages stretched along the valleys, in some cases for several miles. In Lower Silesia they were larger and more orderly, associated with the planned settlement of the area by Teutonic people in medieval times. In the north, rural settlement was dominated by large landed estates, which had belonged to the Prussian Junkers. Many houses in the centre, east, and south were wooden. Since the 1950s, however, there have been marked changes. Some attempt has been made to retain traditional building styles in the mountains, but many older single-story houses in all parts of the country have been replaced with two- to three-story cinder-block structures. In addition, many villages have expanded, especially those close to larger cities and in regions popular with tourists.
Urban settlement
Warsaw is the largest city in Poland, with a population twice that of Łódź, the next most populous city. Warsaw consists of a small historic core on the west bank of the Vistula River. Virtually destroyed by German Nazis during the Warsaw Uprising in August 1944, it was largely restored. This area comprises both the medieval town—Old Town (Stare Miasto)—and its 18th-century suburbs—New Town (Nowe Miasto) to the north and Krakowskie Przedmieście to the south. About 85 percent of the city’s buildings, including many of those in the core, were left in ruins during World War II; much of the city therefore dates from the period since 1950. The Palace of Culture and Science, a skyscraper built in the Soviet style in the 1950s, still dominates the skyline. Many of Warsaw’s inhabitants live in large unattractive blocks of flats that were built around the edge of the city in the 1960s and ’70s. In the 1990s downtown Warsaw experienced a construction boom as several high-rise hotels and office buildings were added to its skyline at the same time that many single-family houses and villas were erected in the suburbs.
Kraków (the original capital of Poland), Gdańsk, Poznań, and Wrocław (German: Breslau) share many characteristics with Warsaw, all having more or less extensive medieval and early modern cores surrounded by 19th- and, especially, 20th-century suburbs containing a mixture of manufacturing complexes and poor-quality apartment-style housing, as well as newer (post-1990) subdivisions of single-family dwellings. The historic medieval-era city centres of both Warsaw and Kraków have been designated World Heritage sites by the United Nations Educational, Scientific and Cultural Organization (UNESCO). In contrast, Łódź, Poland’s second largest city, dates from the 19th century, when it grew rapidly to become one of the most important centres of the textile industry in the Russian Empire. The other major urban area is that of southern Upper Silesia, a conurbation of mining and industrial settlements stretching some 30 miles (48 km) from Dąbrowa Górnicza to Gliwice.
Demographic trends
The population of Poland was transformed during and immediately after World War II. Nearly 35 million people lived within the Polish frontiers in 1939, but by 1946 only about 24 million resided within the country’s new borders. The decrease of some 11 million can be accounted for mainly by war losses but also in part by changes in frontiers.
Polish war losses are the subject of some controversy. The official figure, issued in 1947, was 6,028,000 (some 3,000,000 of them Polish Jews), although it referred exclusively to losses within the postwar frontiers. As a result of the changes in frontiers, millions of Germans were forcibly expelled from 1946 to 1947. On the other hand, millions of Poles were transferred from former Polish homelands that were incorporated into the Soviet Union during the same period. An estimated 500,000 Ukrainians and Belarusians also were transferred into the Soviet Union. At the same time, there were vast internal movements into the new northern and western territories annexed from Germany.
Population losses and movements on this scale introduced long-term distortions into demographic structures and trends. At the end of the war, there were huge deficiencies in certain categories, especially males, urban dwellers, and the educated as a whole. However, the immediate postwar generation had an unprecedented birth rate, and the population grew rapidly again, especially in the northern and western portions of the country, returning to its prewar level in 1977. The birth rate fell sharply after the early 1980s, and population growth slowed, though the death rate approximated the world average. By the early 21st century, the natural increase rate (balance of births against deaths) was virtually nil.
Emigration was a permanent feature of Polish life for most of the 19th and 20th centuries, and roughly one Pole in three lives abroad. Wave after wave of political émigrés has left Poland since the mid-18th century. By far the greatest numbers of people left, however, for economic reasons. Starting in the mid-19th century, Polish emigrants moved into the new industrial areas of Europe and later to the United States and Canada.