The playwright who became a protestor who became a president, Vaclav Havel, has died
today. There is already much on the blogosphere about this Czech great, and there will be more in tomorrow’s papers. But if you only read one thing connected with him, then I’d advise you make it
the address he delivered to the Czechoslovakian people on 1 January 1990, which I’ve copied below. It was only a few days
after his election as president, yet triumphalism and celebration is there little. Instead, Havel dwells on the horrors his country endured in the Twentieth Century, and — crucially —
how they were permitted to come about. It is one of my favourite speeches, and it speaks now, as well as words can, of Havel’s achievements and legacy:
‘My dear fellow citizens,
For forty years you heard from my predecessors on this day different variations on the same theme: how our country was flourishing, how many million tons of steel we produced, how happy we
all were, how we trusted our government, and what bright perspectives were unfolding in front of us.
I assume you did not propose me for this office so that I, too, would lie to you.
Our country is not flourishing. The enormous creative and spiritual potential of our nations is not being used sensibly. Entire branches of industry are producing goods that are of no
interest to anyone, while we are lacking the things we need. A state which calls itself a workers’ state humiliates and exploits workers. Our obsolete economy is wasting the little energy we
have available. A country that once could be proud of the educational level of its citizens spends so little on education that it ranks today as seventy-second in the world. We have polluted
the soil, rivers and forests bequeathed to us by our ancestors, and we have today the most contaminated environment in Europe. Adults in our country die earlier than in most other European
Allow me a small personal observation. When I flew recently to Bratislava, I found some time during discussions to look out of the plane window. I saw the industrial complex of Slovnaft
chemical factory and the giant Petr’alka housing estate right behind it. The view was enough for me to understand that for decades our statesmen and political leaders did not look or did not
want to look out of the windows of their planes. No study of statistics available to me would enable me to understand faster and better the situation in which we find ourselves.
But all this is still not the main problem. The worst thing is that we live in a contaminated moral environment. We fell morally ill because we became used to saying something different
from what we thought. We learned not to believe in anything, to ignore one another, to care only about ourselves. Concepts such as love, friendship, compassion, humility or forgiveness lost
their depth and dimension, and for many of us they represented only psychological peculiarities, or they resembled gone-astray greetings from ancient times, a little ridiculous in the era of
computers and spaceships. Only a few of us were able to cry out loudly that the powers that be should not be all-powerful and that the special farms, which produced ecologically pure and
top-quality food just for them, should send their produce to schools, children’s homes and hospitals if our agriculture was unable to offer them to all.
The previous regime — armed with its arrogant and intolerant ideology — reduced man to a force of production, and nature to a tool of production. In this it attacked both their
very substance and their mutual relationship. It reduced gifted and autonomous people, skillfully working in their own country, to the nuts and bolts of some monstrously huge, noisy and
stinking machine, whose real meaning was not clear to anyone. It could not do more than slowly but inexorably wear out itself and all its nuts and bolts.
When I talk about the contaminated moral atmosphere, I am not talking just about the gentlemen who eat organic vegetables and do not look out of the plane windows. I am talking about all of
us. We had all become used to the totalitarian system and accepted it as an unchangeable fact and thus helped to perpetuate it. In other words, we are all — though naturally to differing
extents — responsible for the operation of the totalitarian machinery. None of us is just its victim. We are all also its co-creators.
Why do I say this? It would be very unreasonable to understand the sad legacy of the last forty years as something alien, which some distant relative bequeathed to us. On the contrary, we
have to accept this legacy as a sin we committed against ourselves. If we accept it as such, we will understand that it is up to us all, and up to us alone to do something about it. We cannot
blame the previous rulers for everything, not only because it would be untrue, but also because it would blunt the duty that each of us faces today: namely, the obligation to act independently,
freely, reasonably and quickly. Let us not be mistaken: the best government in the world, the best parliament and the best president, cannot achieve much on their own. And it would be wrong to
expect a general remedy from them alone. Freedom and democracy include participation and therefore responsibility from us all.
If we realize this, then all the horrors that the new Czechoslovak democracy inherited will cease to appear so terrible. If we realize this, hope will return to our hearts.
In the effort to rectify matters of common concern, we have something to lean on. The recent period — and in particular the last six weeks of our peaceful revolution — has shown
the enormous human, moral and spiritual potential, and the civic culture that slumbered in our society under the enforced mask of apathy. Whenever someone categorically claimed that we were
this or that, I always objected that society is a very mysterious creature and that it is unwise to trust only the face it presents to you. I am happy that I was not mistaken. Everywhere in the
world people wonder where those meek, humiliated, skeptical and seemingly cynical citizens of Czechoslovakia found the marvelous strength to shake the totalitarian yoke from their shoulders in
several weeks, and in a decent and peaceful way. And let us ask: Where did the young people who never knew another system get their desire for truth, their love of free thought, their political
ideas, their civic courage and civic prudence? How did it happen that their parents — the very generation that had been considered lost — joined them? How is it that so many people
immediately knew what to do and none needed any advice or instruction?
I think there are two main reasons for the hopeful face of our present situation. First of all, people are never just a product of the external world; they are also able to relate
themselves to something superior, however systematically the external world tries to kill that ability in them. Secondly, the humanistic and democratic traditions, about which there had been so
much idle talk, did after all slumber in the unconsciousness of our nations and ethnic minorities, and were inconspicuously passed from one generation to another, so that each of us could
discover them at the right time and transform them into deeds.
We had to pay, however, for our present freedom. Many citizens perished in jails in the 1950s, many were executed, thousands of human lives were destroyed, hundreds of thousands of talented
people were forced to leave the country. Those who defended the honor of our nations during the Second World War, those who rebelled against totalitarian rule and those who simply managed to
remain themselves and think freely, were all persecuted. We should not forget any of those who paid for our present freedom in one way or another. Independent courts should impartially consider
the possible guilt of those who were responsible for the persecutions, so that the truth about our recent past might be fully revealed.
We must also bear in mind that other nations have paid even more dearly for their present freedom, and that indirectly they have also paid for ours. The rivers of blood that have flowed in
Hungary, Poland, Germany and recently in such a horrific manner in Romania, as well as the sea of blood shed by the nations of the Soviet Union, must not be forgotten. First of all because all
human suffering concerns every other human being. But more than this, they must also not be forgotten because it is these great sacrifices that form the tragic background of today’s freedom or
the gradual emancipation of the nations of the Soviet Bloc, and thus the background of our own newfound freedom. Without the changes in the Soviet Union, Poland, Hungary, and the German
Democratic Republic, what has happened in our country would have scarcely happened. And if it did, it certainly would not have followed such a peaceful course.
The fact that we enjoyed optimal international conditions does not mean that anyone else has directly helped us during the recent weeks. In fact, after hundreds of years, both our nations
have raised their heads high of their own initiative without relying on the help of stronger nations or powers. It seems to me that this constitutes the great moral asset of the present moment.
This moment holds within itself the hope that in the future we will no longer suffer from the complex of those who must always express their gratitude to somebody. It now depends only on us
whether this hope will be realized and whether our civic, national, and political self-confidence will be awakened in a historically new way.
Self-confidence is not pride. Just the contrary: only a person or a nation that is self-confident, in the best sense of the word, is capable of listening to others, accepting them as
equals, forgiving its enemies and regretting its own guilt. Let us try to introduce this kind of self-confidence into the life of our community and, as nations, into our behavior on the
international stage. Only thus can we restore our self-respect and our respect for one another as well as the respect of other nations.
Our state should never again be an appendage or a poor relative of anyone else. It is true that we must accept and learn many things from others, but we must do this in the future as their
equal partners, who also have something to offer.
Our first president wrote: “Jesus, not Caesar.” In this he followed our philosophers Chelčický and Komenský. I dare to say that we may even have an
opportunity to spread this idea further and introduce a new element into European and global politics. Our country, if that is what we want, can now permanently radiate love, understanding, the
power of the spirit and of ideas. It is precisely this glow that we can offer as our specific contribution to international politics.
Masaryk [the first president of Czechoslovakia] based his politics on morality. Let us try, in a new time and in a new way, to restore this concept of politics. Let us teach ourselves and
others that politics should be an expression of a desire to contribute to the happiness of the community rather than of a need to cheat or rape the community. Let us teach ourselves and others
that politics can be not simply the art of the possible, especially if this means the art of speculation, calculation, intrigue, secret deals and pragmatic maneuvering, but that it can also be
the art of the impossible, that is, the art of improving ourselves and the world.
We are a small country, yet at one time we were the spiritual crossroads of Europe. Is there a reason why we could not again become one? Would it not be another asset with which to repay
the help of others that we are going to need?
Our homegrown Mafia, those who do not look out of the plane windows and who eat specially fed pigs, may still be around and at times may muddy the waters, but they are no longer our main
enemy. Even less so is our main enemy any kind of international Mafia. Our main enemy today is our own bad traits: indifference to the common good, vanity, personal ambition, selfishness, and
rivalry. The main struggle will have to be fought on this field.
There are free elections and an election campaign ahead of us. Let us not allow this struggle to dirty the so-far clean face of our gentle revolution. Let us not allow the sympathies of the
world, which we have won so fast, to be equally rapidly lost through our becoming entangled in the jungle of skirmishes for power. Let us not allow the desire to serve oneself to bloom once
again under the stately garb of the desire to serve the common good. It is not really important now which party, club or group prevails in the elections. The important thing is that the winners
will be the best of us, in the moral, civic, political and professional sense, regardless of their political affiliations. The future policies and prestige of our state will depend on the
personalities we select, and later, elect to our representative bodies.
My dear fellow citizens!
Three days ago I became the president of the republic as a consequence of your will, expressed through the deputies of the Federal Assembly. You have a right to expect me to mention the
tasks I see before me as president.
The first of these is to use all my power and influence to ensure that we soon step up to the ballot boxes in a free election, and that our path toward this historic milestone will be
dignified and peaceful.
My second task is to guarantee that we approach these elections as two self-governing nations who respect each other’s interests, national identity, religious traditions, and symbols. As a
Czech who has given his presidential oath to an important Slovak who is personally close to him, I feel a special obligation — after the bitter experiences that Slovaks had in the past — to
see that all the interests of the Slovak nation are respected and that no state office, including the highest one, will ever be barred to it in the future.
My third task is to support everything that will lead to better circumstances for our children, the elderly, women, the sick, the hardworking laborers, the national minorities and all
citizens who are for any reason worse off than others. High-quality food or hospitals must no longer be a prerogative of the powerful; they must be available to those who need them the
As supreme commander of the armed forces I want to guarantee that the defensive capability of our country will no longer be used as a pretext for anyone to stand in the way of courageous
peace initiatives, the reduction of military service, the establishment of alternative military service and the overall humanization of military life.
In our country there are many prisoners who, though they may have committed serious crimes and have been punished for them, have had to submit — despite the goodwill of some
investigators, judges and above all defense lawyers — to a debased judiciary process that curtailed their rights. They now have to live in prisons that do not strive to awaken the better
qualities contained in every person, but rather humiliate them and destroy them physically and mentally. In a view of this fact, I have decided to declare a relatively extensive amnesty. At the
same time I call on the prisoners to understand that forty years of unjust investigations, trials and imprisonments cannot be put right overnight, and to understand that the changes that are
being speedily prepared still require time to implement. By rebelling, the prisoners would help neither society nor themselves. I also call on the public not to fear the prisoners once they are
released, not to make their lives difficult, to help them, in the Christian spirit, after their return among us to find within themselves that which jails could not find in them: the capacity
to repent and the desire to live a respectable life.
My honorable task is to strengthen the authority of our country in the world. I would be glad if other states respected us for showing understanding, tolerance and love for peace. I would
be happy if Pope John Paul II and the Dalai Lama of Tibet could visit our country before the elections, if only for a day. I would be happy if our friendly relations with all nations were
strengthened. I would be happy if we succeeded before the elections in establishing diplomatic relations with the Vatican and Israel. I would also like to contribute to peace by briefly
visiting our close neighbors, the German Democratic Republic and the Federal Republic of Germany. Neither shall I forget our other neighbors — fraternal Poland and the ever-closer
countries of Hungary and Austria.
In conclusion, I would like to say that I want to be a president who will speak less and work more. To be a president who will not only look out of the windows of his airplane but who,
first and foremost, will always be present among his fellow citizens and listen to them well.
You may ask what kind of republic I dream of. Let me reply: I dream of a republic independent, free, and democratic, of a republic economically prosperous and yet socially just; in short,
of a humane republic that serves the individual and that therefore holds the hope that the individual will serve it in turn. Of a republic of well-rounded people, because without such people it
is impossible to solve any of our problems — human, economic, ecological, social, or political.
The most distinguished of my predecessors opened his first speech with a quotation from the great Czech educator Komenský. Allow me to conclude my first speech with my own paraphrase
of the same statement:
People, your government has returned to you!’