The use of social identity theory and critical legal studies is critical in understanding the situation. According to social identity theory, self-concept is determined partly by group memberships and that discrimination or marginalization is damaging to collective identity and self-esteem. In the Polish context, decades of conservative cultural norms and the Catholic Church have established very strict boundaries for what constitutes an acceptable identity. At the same time, critical legal studies discuss the role of law as a tool of power and ideology, which shows that many state policies and institutional arrangements are used as gateways to the inclusion or exclusion of society. According to Bogatyrev and Bogusz in their analysis of LGBTQ politics in Poland, the actions of institutions whether through the legislature or by implementation in practice are important determinants of the public perception and often support the social barriers that prevent the integration of queers.

Differences and similarities between this context and the theoretical framework. From a personal perspective, attending Pride events in major urban centers like Warsaw in the last year has given me a first-hand view of a community that is both lively and persistent despite the obstacles that have been thrown at it. In my interactions with community organizers and participants, I saw how people’s stories of struggle are told while fighting for individual and systemic changes. Some of the participants, people whose lives have been characterized by both courage and adversity, report finding solace in LGBTQ support groups and advocacy organizations available for LGBTQ people in the local community. This is a real life experience that harmonizes with the theoretical model: While traditional constructs are being chipped away by modern pressures, they are usually countered by new forms of grassroots activism that are based on self-empowerment and mutual support.

In systemic level, the Polish state has been rather vague regarding the LGBTQ+ issues. Nonetheless, some international and even domestic entities have put their weight on the initiative to safeguard queer rights; however, the government still has not given in. For example, the phantom of the so called or otherwise so called “LGBTQ+ phobic areas” are still present and have impact on the legal and social environment, consistent with the findings of Kubal who established that the LGBTQ community in Poland is subjected to socio-legal exclusion. Such policies, together with the previous conservative visions from social and religious leaders, have created a highly polarized society where legal statutes and societal acceptance are still behind those of other European countries.

Nevertheless, policy and real life experience are not exclusively unidirectional. While the theoretical analysis helps to explain why the institutional barrier is difficult to break, it also reveals the possibility of the revolutionary change through the grassroots movement. Community members’ personal stories indicate the everyday acts of bravery that go against the stereotype and prejudice. I have seen many encouraging practices: safe spaces in universities and cafés, informal mental and emotional support networks, and a small but growing number of activists who want change. Taken individually, these actions go against the grain of conventional wisdom and, when enacted en masse, they tell a different story – one that demands acceptance of everyone’s difference as a part of Poland’s social scene.

Moreover, the discussion in the academic literature contains the same conclusions. The contributors of this paper explain that although Poland is characterized by its history and ideology, the processes of globalization and cultural interaction of the modern world force it to reconsider its attitudes. The theoretical contributions of cultural hegemony emphasize that although the dominant discourses, which are often based on tradition and enforced by powerful institutions, have in the past determined what is acceptable, it is possible for other discourses to challenge and modify societal values. In practice, this means that although some sections of the population in some areas of the country are resistant to change, campaigns on social media platforms, international non-governmental organizations, and local school initiatives have begun to close the gap between the public and the policy.

This paper has also argued that it is crucial to combine personal story with general theoretical analysis. My own observations of the direct prejudice and the little acts of kindness reveal this duality. On the one hand, it is impossible to ignore the impact of historical prejudice and the continued manifestation of state and societal barriers to equality. On the other hand, there is a ray of light at the end of the tunnel in the form of community solidarity, empathy, and creative activism that is opening new pathways to recognition and rights. This approach of personal experience and academic discourse demonstrates a national fabric in which policy, identity, and daily life are being restitched – usually in the process of contention but, towards the end, of progress.

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