Project on the history of youth organizations in the USSR. Public youth organizations and movements in Soviet Russia. Children's and youth movements in the Russian Empire

Diets and fitness

1.1 Development and formation of youth organizations in Soviet Russia

At the beginning of the 20th century, due to the increased attention of society to children, the idea of creating a harmoniously developed personality gained popularity. It was also not lost sight of the fact that young people educated in this way would eventually be able to overcome class antagonism. State structures were also interested in a healthy, full-fledged younger generation - after all, this is the future workforce, the army reserve.

Serious shifts have taken place in the theory and practice of upbringing and education. The reduction in the length of the working day for children and adolescents has led to an increase in their free time and the problem of its constructive employment. Education has become a matter of national importance. Compulsory education laws have been introduced in many countries. The state took on some of the burden of education. The problem of juvenile delinquency began to be solved quite differently.

Socio-economic situation (living and working conditions, isolation of estates), traditions of education (patriarchy), school officialdom (rules for students), control by the Russian Orthodox Church did not allow children and adolescents to go beyond the established system.

One of the attempts to create public youth organizations in pre-revolutionary Russia was the emergence of scouts. Having arisen at the beginning of the 20th century, this movement used and combined bit by bit the experience of pre-existing children's and youth organizations, some gymnastic societies and sports clubs.

The year 1917, which split Russia into reds and whites, went through a deep crack in scouting as well. Most of the scouts chose the side of the whites, but there were also red scouts. Yesterday's patrol brothers sometimes became mortal enemies.

New power wary of the existing scout detachments, and then, with the hands of the Komsomol and law enforcement agencies, began the targeted destruction of scouting in Russia. It can be said that the state tried to subjugate youth organizations.

Part of the scoutmasters was forced to start organizing detachments of a "new type", so the first groups began to appear, later called "pioneer".

The pioneer organization was born and developed in our country in the conditions of revolutionary transformations in Russia, in the world as a whole, associated with the spread of the ideas of communism, socialism, the aggravation of class contradictions in the capitalist countries and especially in Russia.

Pioneer organization - part of the pioneering - branches children's movement, a specific socio-pedagogical, cultural phenomenon of the XX century.

Unlike other directions, types, forms of the children's movement, the pioneer movement basically has several sources.

The first source is the international working-class, revolutionary, communist movement, in which children were also drawn.

The second source is the children's movement itself (in the world and in Russia), manifested in the experience of creating and operating a wide variety of children's communities (scouts, falcons, amusing, student organizations, agricultural unions, amateur clubs, circles of various content orientations).

The third source is the specific socio-political conditions in Russia at the beginning of the 20th century (after the events of 1917).

The birth and development of pioneering reflected in the originality of its structures, forms, the nature of its relations with state and socio-political institutions, contributed to its transformation into an organic part of the Soviet state, its political system and its history.

It was the new ideology of the movement, its goals, principles, direction of content that became the subject of heated discussions of the Komsomol, the party, educational authorities, and the pedagogical community during these years. To study these issues, a special state-public commission was created, which included N. K. Krupskaya, E. M. Yaroslavsky, V. A. Zorin, V. F. Vasyutin and others.

An important role in the creation of the children's organization was played by the III Congress of the Komsomol (1920), at which V. I. Lenin made a keynote speech, defining the tasks of youth unions.

The children's movement was seen as "an urgent need for the self-organization of proletarian children", which aims to unite, educate and prepare the masses to fight for the interests of the proletariat.

All groups united in the "organization of young pioneers" at the local organization of the Russian Komsomol Union of Youth (RKSM), headed by a council appointed by the committee of the RKSM. In order to implement amateur performances, children were asked to elect various commissions from among themselves, and even a comrades' court.

In the materials of the V Congress of the RKSM, the provision on the pioneers - the change of the Komsomol - was fixed. The temporary bureau was transformed into the Central Bureau of Children's Communist Groups of Young Pioneers (TsB UP). It included S. Tarkhanov, V. Zorin, I. Zhukov, A. V. Lunacharsky, N. K. Krupskaya. The number of pioneers is growing. There are ongoing serious discussions on important issues: about leadership, about the target orientation of activities, about basing detachments, etc. .

The assignment of the organization of young pioneers named after V. I. Lenin in 1924 (before that, the detachments of young pioneers were named after Spartak) gave a powerful impetus to the growth of its ranks.

By 1924, pioneer organizations had been created in all the Union republics. A single “Organizational position of the Children's Communist Organization of Young Pioneers named after comrade was adopted. Lenin” (August, 1924), which consolidated the fact of the creation and organizational design of a single pioneer organization, as a means of educating a new generation of builders of a socialist society.

In March 1926, the pioneer organization became known as the All-Union Pioneer Organization. V.I. Lenin. The first pioneer detachments, uniting the children of workers and peasants, worked at the Komsomol cells of factories, factories, institutions; participated in subbotniks, helped in the fight against child homelessness, in the elimination of illiteracy.

By the end of the 30s. the restructuring of the All-Union Pioneer Organization was completed according to the so-called school principle: class - detachment, school - pioneer team. Military defense work was launched in the pioneer collectives; circles of young shooters, orderlies, signalmen were created, military sports games were held.

In the late 40s - early 50s. The All-Union Pioneer Organization participated in the restoration of destroyed cities and villages, the pioneer movement “Let's Decorate the Motherland with Gardens” began, and all-Union expeditions to study the native land were held. The plenum pointed out that the main task of the Pioneer organization is the wide involvement of the Pioneers in active social and political work and, above all, in socially useful work. The plenum emphasized that the forms and methods of activity of a pioneer organization should differ from the forms and methods of educational work at school; the activities of pioneer squads should not be limited to the framework of the school.

In 1962, the All-Union Pioneer Organization was awarded the Order of Lenin for its great work in the communist upbringing of children and in connection with its 40th anniversary.

The 16th Congress of the Komsomol (1970) adopted an appeal to all the pioneers of the USSR in connection with the preparations for the 50th anniversary of the All-Union Pioneer Organization. V. I. Lenin. The address, the resolution of the congress, and the recommendations of the section "Komsomol, Pioneer Organization and School" give a specific program for the activity of the Pioneer Organization at the present stage, and outline ways to increase the role of Pioneer groups in improving the educational process at school. The congress gave Special attention issues of training pioneer workers.

A concrete embodiment of the amateur character of a pioneer organization is pioneer self-government (council of a detachment, teams, district, city headquarters of young pioneers, periodically held rallies). Each detachment had its representatives in the assets of the squad, the squad - in the city and district headquarters.

A very notable phenomenon in the field children's leisure the end of the 30s and the beginning of the 40s became the "Timurov movement". It unfolded in the USSR among pioneers and schoolchildren in the early 1940s. under the influence of A.P. Gaidar's story "Timur and his team". Timurovites provided assistance to the families of servicemen during the Great Patriotic War, the elderly, collective farms and state farms in agricultural work, kindergartens, improvement of the population, points, care for the graves of dead soldiers, etc.

According to the researcher of the Timurov movement V.P. Tatarova, the Timurov team was conceived by A.P. Gaidar as "an alternative to the pioneer organization, then, in the 30s, already tightly fastened to the school, bureaucratic, dull. He, by his own admission , prepared - and prepared! - a "bomb" for her.

The methodology proposed by A.P. Gaidar to children (in the form of a story) for organizing an amateur initiative association of “children themselves” who take care of their elders looked suspicious for the late 1930s. However, the story was published thanks to N. A. Mikhailov, secretary of the Central Committee of the All-Union Leninist Young Communist League, who took responsibility.

During the war years there was a mass movement. In 1942, the Moscow Bolshevik newspaper wrote that in Moscow the Pioneer organization was disbanded, and its role was actually replaced by Timur's teams. The Komsomol was concerned about the situation. According to the memoirs of N. A. Mikhailov, the movement acquired such a broad character that the Komsomol organizations had to think about how to make this movement organically flow into the work of the pioneer organization?

The Timurovites themselves did not feel any particular desire to “join” the pioneer organization, but the Komsomol tried to use this movement as a “form of work”. As Tatarova writes, “Komsomol, pioneer bodies hurried to take them into their hands. Drive them into pioneer formations, chain them to the school; give circulars and “scientific recommendations” to power descended from above. And, alas, it worked out. Hopes for a revival lit up during the "thaw" of the 50-60s, when the Timurovites broke out, it was from schools to courtyards ... ".

The Timur movement did not die at the end of the 1950s, but "passed on the baton" to the communard movement.

The communitarian movement is an informal association that arose in the 60s of the XX century, linking communitarian clubs - informal groups, to one degree or another, are followers of a certain pedagogical methodology, which is known in the pedagogical literature under the names: communitarian methodology, the methodology of collective creative affairs, the methodology of I .P. Ivanov, Orlyat method, etc. The term "communard movement" appeared in the press around 1963, when hundreds of "sections of the club of Young Communards" appeared in the country (club of the YUK, KUK). The "incubation period" of this movement began much earlier - in the mid-1950s. On the initiative of the Leningrad philosopher and teacher-researcher I.P. Ivanov, in 1956 a small youth initiative subcultural association of teachers "Union of Enthusiasts" ("SEN") was created in Leningrad. Initially, it was a circle of predominantly pioneer leaders (L. G. Borisova and others), who were extremely dissatisfied with their contemporary domestic pedagogy, which dominated the system of educational work in the pioneer organization.

The "incubation period" lasted until March 1959, i.e., until the time when the "SEN" created a consolidated regional pioneer squad at the House of Pioneers of the Frunzensky District of Leningrad, called the "Community of Young Frunze Citizens" (KYUF).

The term "commune" was taken to designate a new type of out-of-school educational group. From the very beginning, the KYUF has become an amateur initiative self-governing subcultural association of children and their "older friends". In essence - an informal association, although it was officially considered a "district school of pioneer activists."

But in essence, the KYuF has become the antipode of "schools of pioneer activists", which "trained" "elected pioneer activists" by the usual methods of "educational practice" for general education schools. KYUF, first of all, provided the conditions for "life practice", the conditions for self-realization. Not without reason, the "Kyufites" liked to emphasize that "no one ever teaches in a commune, they live in a commune."

Objectively, both upbringing and training took place in the KYuF, but this was carried out in accordance with the principle of a "hidden pedagogical position" and was done not by means of "open educational influence", but indirectly through the organization of "educational situations", through an educational "collective creative activity" .

"There was an experience of a commune of young Frunze residents in Leningrad - good school ideological hardening of the pioneer and Komsomol activists. However, other communes created following her example turned into peculiar sections within the school Komsomol organizations, opposed themselves to them, tried to almost completely replace the school Komsomol. Members of the sections of the young Communards, not trying to improve the content of the work of the school Komsomol organizations, indiscriminately criticized them. This led to an incorrect, simplified understanding of the charter of the Komsomol. Instead, they have their own laws, which are distinguished by empty phraseology and the absence of specific content. It is quite natural that this form of work died as soon as it was born...".

The leading Komsomol functionaries were more and more inclined to regard the YUK Club as a "form of work of the school Komsomol", as a "school of Komsomol activists". Attempts were made to declare the entire "school Komsomol" Communards. The leaders of the movement began to resist the attempts of the Komsomol to subdue it and formalize it. The leaders of the student youth department of the Komsomol Central Committee insisted on the unification of the forms of life of communal associations. Most of the leaders of the unification movement did not agree and it was announced to them that in this case the further fate of the communard associations would depend on their relationship with the local Komsomol bodies. The "thaw" was ending, and by the end of the 1960s, there was less and less desire to be a "guard of the Komsomol" among young Communards.

important event not only for the "communard movement", but for the entire "social-pedagogical movement" was the January 1968 meeting of the Sverdlovsk South Caucasian club "Scarlet sail". The participants of the meeting came to the conclusion that the experience of the "communard movement" contributes to the prevention of alienation and versatile education. However, for greater efficiency in the assimilation of culture, it was considered expedient to introduce a number of changes into the "communard methodology" that has become traditional.

We can say that there was a process of pedagogization. If the first decade of the “communard movement” was marked by a sharp opposition of “life practice” to “educational practice”, education mediated by education to “open”, then its new decade was assumed, predicted and projected as a combination of “life practice” with “educational practice”, a combination of pedagogy " hidden pedagogical influences" with the pedagogy of "open pedagogical position".

Indeed, the 1970s were marked by a "movement of pedagogical detachments," which was later joined by those who at first opposed the "open pedagogical position." The transition from the communard movement" to the "sub-detachment movement" was not simple, painful, but necessary under the conditions of the "era of stagnation". This "transitional period" was in relation to the "pedo-detachment movement" and a kind of "incubation period" during which a kind of "laboratory" (experimental) work to transform the "model" of the "communard association" into the "model" of the "teaching team".

At the end of 1970, when the first generation of "cult army commissars" was brought up, the young "Orion" cultural soldiers were invited by the Department of Pedagogy and the Komsomol Committee of the Moscow State Pedagogical Institute named after V.I. Lenin to create the first "Experimental Pedagogical Detachment" in Moscow and the country. Of the three "outposts" of this ESPO, created in the "red corners" of different Moscow microdistricts, one "survived" (and celebrated its 30th anniversary). And he "survived", probably primarily because of the most consistent implementation of "commander's pedagogy" and "cultural methods".

ESPO "laid the foundation" of a mass movement of student pedagogical teams.

At the very beginning of the movement of the pedagogical detachments, on the initiative of the Moscow ESPO, regular meetings of the pedagogical detachments and the Leningrad KIM began, at one of which it was decided to name (at the suggestion of I.P. Ivanov) this community "Kommunarsky-Makarenkovo Commonwealth" (KMS). Under this name (and with the support of the Pedagogical Society of the Russian Federation), the CCM held 13 all-Russian rallies and several more after changing the name to "Creative Commonwealth of Makarenko's Komsomol Pedagogical Detachments."

The subsequent history of the movement of pedagogical detachments showed that it was precisely those detachments that retained "commander pedagogy" that lived longer than others. But KIM itself found itself in a deep crisis for a long time, ceased to exist as a student commune and has "aftereffect" in a completely different capacity - in the form of the "Pedagogy of Social Creativity" association. This public organization is of great importance as "the custodian and interpreter of the scientific and methodological heritage of IP Ivanov." But in this capacity, the "Kimovtsy" community has largely lost its role as a "school of organizing teachers" and, even more so, as a "team of communist education enthusiasts."

After the Decree of the Central Committee of the All-Union Leninist Young Communist League on the creation of pedagogical detachments was adopted in 1976, they began to be created without fail everywhere. The Komsomol undertook to lead the organization of rallies of pedagogical detachments. Soon the amateur movement was "formalized" and compromised. A few years later, nothing remained of the pedagogical detachments organized by the command of the Komsomol. Some detachments (that arose even before the Decree) continued to work.

Thus, it can be noted that all youth organizations in the Soviet era were created to educate the younger generation and were considered as part of the communist education system. This system included pioneers, communards and pedagogical detachments. But, in order not to grow an ideology alien to politics, and in order for the country to have a single system of education and the communal movement, the Komsomol tried to subjugate the pedagogical detachments. Thus, the main youth organizations that existed in the USSR remained pioneering and the Komsomol, whose activities were regulated by the Communist Party.

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Report on social pedagogy and self-knowledge

Children's public organizations in the USSR and modern Russia

Performed:

Redkina Elena, 2nd year

Ust-Kamenogorsk, 2013

1.1 Scout organization

1. Children's public organizations in the USSR

1.1 Scout organization

Children's public organization - a voluntary amateur and self-governing association of children and adults, created for joint activities based on common goals and interests; form of children's movement.

In Russia, the first organizations for children and youth appeared at the beginning of the 20th century in Moscow: student organizations, May Unions (a movement to protect animals and birds), Artels of Workers, partnerships, and summer playgrounds were created. But the first mass children's movement in Russia was the scout movement.

The Scout Organization is a voluntary, non-political, educational Movement that helps young people learn to think independently.

The Scout method is simple and straightforward. In Scouting there are effective techniques and methods of organizing cooperation. These techniques socialize and expand the boundaries of the adolescent's self-awareness.

The first scout organizations in the Russian Empire arose in 1909. April 30, 1909 Captain O.I. Pantyukhov organized in Tsarskoe Selo near St. Petersburg the first patrol of Russian scouts of 7 boys.

The GOALS of scouting are aimed at the development of the body and spirit of children and adolescents, their acquisition of a common life and social experience, and the development of moral qualities.

Scouting teaches respect for nature and survival in natural conditions.

Scouting teaches socialization: overcoming difficulties, individual friendship and willingness to support a multi-million Scout troop: "Scouting is a huge family."

Scouting develops a value attitude towards the religion of its people.

Scouts learn to help each other, each other's families, neighbours, the people of their own country and people of all countries. Scouting teaches friendship, camaraderie.

Scouting builds the capacity for personal responsibility and prepares for social maturity.

Scouting comes from life together and activities of adolescents. In adolescence, as you know, communication with peers in all activities acquires exceptional significance. Mutual interest, joint comprehension of the surrounding world and each other become valuable in themselves. Therefore, Scouting responds to the adolescent's need for peers.

Scouting has its own symbols. These are the Scout emblem, Scout insignia and symbols. Scouts wear insignia in the form of sleeve patches that signify their accomplishments. Scouts are required to wear a neckerchief (tie). Ties in various scout patrols and groups of a wide variety of colors - they can be close to the colors of the coat of arms of the region, city, area. Scouts wear a uniform - today the uniform is different, it depends on geographical conditions, national traditions, etc.

Adolescents are biased towards the reality of sign systems that exist in the human environment. They strive to delve into their essence, to know the mystery of their meanings and meanings. But since teenagers are psychologically oriented to live and act in a coveted association, in “We”, they are psychologically ready to accept their unifying system of their own signs that belong to them, which, as in the adult world, denote a hierarchy of relationships, symbolize nationality and much more. .

In addition to signs of objects, Scouting invented signs-gestures.

Raised hand, palm open forward, three straightened middle fingers pressed together by the connected little finger and thumb. A Scout does this whenever he pronounces a Scout Promise and a Scout Law. Scout salute - to the national flag, as respect for one's state, to the scout leader, as a sign of respect for Scouting.

Scout handshake with the left hand - as a sign of friendliness and devotion. Gestures as signs exchanged between adolescents have a deep psychological appeal.

Ideology. It is important for Scouting to learn the Promise.

Promise in different countries written in different words, but the essence of the promise is the same. "I promise to do everything to fulfill my duty to God and my country, to help others and to obey the law of the scouting group."

All words of the Promise are specially deciphered.

"I promise" means to keep my word.

“I will do everything in my power” means to make every effort so that the work that I have undertaken has a good result.

"To fulfill my duty to God" is to know the symbols of one's religion; follow her spiritual precepts; use the rites of their religion in Everyday life; where and how to perform the rites of prayer.

"To fulfill my duty to my country" means to take care of my country; be proud of your country; protect your rights and the rights of others; respect the environment; know how your country differs from other countries; know the main events of the history of your country; know and follow the laws of their country.

“Helping other people” means helping even when it is not asked for; don't expect rewards for good deeds.

It is important for Scouting to remember and follow the Scout law.

Each of the eleven points of the Scout law is expressed briefly, but filled with a deep and clear meaning.

one). The scout's honor is to be trusted.

2). Scout is correct.

3). The Scout's duty is to be useful and to help others.

four). A Scout is a friend to all and a brother to every Scout.

5). Scout is polite.

6). Scout is a friend of animals.

7). Scout unquestioningly obeys his parents, as well as the orders of the leader: patrol, scoutmaster.

eight). Scout smiles and does not lose heart in any difficulties.

9). Scout is frugal.

ten). The Scout is pure in thought, word and deed.

eleven). A scout is faithful to God, devoted to his parents, Motherland and superiors.

The success of the method lies in the fact that from game situations, natural for the age of competition and testing oneself with physical difficulties, the teenager gradually moves on to tests of a moral nature. He masters such concepts as honor, common sense, restraint, cleanliness, responsibility, confidence, will. Discussing these concepts among peers, he practically masters the qualities of character that stand behind these concepts. The Scout is oriented towards being ready for life. He must be collected, alert, must learn. Only he himself will determine the fullness of every moment of life. He should perceive life as a holiday and rejoice in the holiday of life. You should try to live fully every minute of your life.

After 1917, this movement began to be seen as hostile to Soviet power, although the ideology of the pioneer movement absorbed much from scouting. In 1922 scouting was banned in Russia.

1.2 Communist youth organizations (Octobers, Pioneers, Komsomol members)

The structure of the communist youth organizations of the USSR:

The October organization is composed of primary school students;

Pioneer organization - consists of middle school students;

Komsomol organization - young people aged 14 to 28 are included;

In the year when scouting was banned in Russia, the first detachments of young pioneers appeared in Moscow. In May, the first pioneer bonfire was lit in Sokolniki.

In 1924, the pioneer organization was renamed the All-Union Pioneer Organization named after V.I. Lenin. The first All-Union meeting of pioneers took place in 1929 in Moscow. The first detachments of the children's communist organization were located at enterprises, or at the place of residence of the pioneers. Only in 1934, the pioneer teams were transferred to the school, and the pedagogical position of the senior counselor-leader of the pioneer team was introduced to work with them.

Modeled after the scouting movement, the pioneer movement differed from it in significant aspects: the system was all-inclusive state in nature and aimed at raising children as citizens completely devoted to the communist party and the Soviet state.

The structure of the pioneer organization.

Link - 5-10 pioneers, leader - link pioneer.

Detachment - 30-40 pioneers, usually a class of a comprehensive school, the chairman of the council of the detachment and its flag - a pioneer elected by the detachment.

The squad is a pioneer organization of the school, 300-400 pioneers, the chairman of the council of the squad is a pioneer leader or a young Komsomol teacher, and his flag is a pioneer elected by the squad.

The regional pioneer organization - all detachments and squads of the educational institutions of the region, is headed by the chairman of the council of the regional pioneer organization - the head of the department of the district committee or the third secretary of the district committee of the Komsomol. The regional pioneer organization - all detachments and squads, regional organizations of the region, is headed by the chairman of the council of the regional pioneer organization - the head of the department of the regional committee or the third secretary of the regional committee of the Komsomol.

All-Union Pioneer Organization named after V.I. Lenin - united all the pioneer organizations of the USSR, headed the organization of the Central Council, headed by the secretary of the Central Committee of the Komsomol ( last chairman of the Central Council - Secretary of the Central Committee of the Komsomol Shvetsova L.I.).

The tasks of the pioneer organization were as follows:

1 - learn communism.

2 - fight for knowledge.

3 - to form an active position of a pioneer.

The working methods of the pioneer organization were largely borrowed from Scouting. The principles of organizing a pioneer organization coincide in their structure with the principle of building Scouting, but in ideology they are fundamentally different. The pioneer organization has its own symbols. A symbol in the pioneer movement is a symbol for a certain socio-political idea, which emphasizes the communist orientation of the activities of the organization of young pioneers. The main symbols of the pioneer movement are:

Name of a member of the children's communist organization;

Pioneer motto;

Pioneer's Solemn Promise Soviet Union:

Laws of the pioneers of the Soviet Union;

Red banner of a pioneer organization or squad;

Red flag of the detachment;

Red tie and pioneer badge;

Pioneer salute;

The honorific name of a squad or detachment.

The whole set of symbols is united by a common name - the symbols of the pioneer organization Red Banner and Red Flag. The Communist Party and the Komsomol entrusted pioneer organizations and squads with the right to have the Red Banner, the detachment - the red pioneer flag. These were symbols of the young generation's loyalty to the cause of the October Revolution, the cause of the Communist Party, a symbol of loyalty to the Motherland, honor and unity of the pioneers.

The pioneer badge is an image of a five-pointed red star (a symbol of unity, the workers of the five continents) with the profile of V.I. Lenin in the center of the star, above the upper rays of the star is a pioneer bonfire with three flames (a symbol of the unity of generations of communists - Komsomol members - pioneers), the lower rays of the star are intertwined with a ribbon with the words "Always ready!" (a symbol of a pioneer's readiness to fight for the cause of the Communist Party).

Pioneer salute. The salute of a pioneer means that for him the interests of society, his communist organization, squad and detachment are higher than personal ones. The pioneer gave a salute, raising his right hand bent at an angle with tightly clenched fingers above his head.

Symbolism and attributes gave a revolutionary-romantic mood to the life and work of the pioneers, helped to organizationally and ideologically strengthen the team of members of the communist organization of children and adolescents, bring emotional and solemn elation to pioneer affairs, and create the aesthetics of the life of the team. They expressed the socio-political ideas of public life, the pathos of the struggle for the construction of socialism and communism.

Ideology. The leader is at the center of ideological and psychological influence. Portraits of V.I. Lenin and I.V. Stalin were a mandatory attribute.

Thus, starting with the portrait of the leader and the education through him of love and respect for V.I. Lenin and his cause, from the first years of life, children were instilled with an attitude towards the national cause - the construction of a communist tomorrow, and the personality of a Soviet person was formed.

The motto of the pioneer is one of the most important symbols and ideologies of the pioneer organization. He expressed the most important idea of the pioneer movement. To the call: “Be ready to fight for the cause of the Communist Party of the Soviet Union!” the pioneer answered: "Always ready!"

The solemn promise of the pioneer of the Soviet Union is the oath of a young Leninist, which sounded during the ritual of handing him a red pioneer tie. At the Red Banner, in front of the Communists and Komsomol members, counselors and teachers, in front of their comrades in the pioneer organization, everyone joining the ranks of the organization made a solemn promise: “I, full name, joining the ranks of the All-Union Pioneer Organization in the face of my comrades, solemnly promise and swear: love your Motherland, live, study and fight, as the great Lenin bequeathed, as the Communist Party of the Soviet Union teaches, always follow the laws of the pioneers of the Soviet Union.

The laws of the pioneers of the Soviet Union revealed to adolescents the content of the basic ideological and moral norms of behavior and activities of a member of the communist organization of children and adolescents of the country:

The Pioneer is devoted to the Motherland, the party, communism;

Pioneer is preparing to become a member of the Komsomol;

The pioneer keeps alignment with the heroes of struggle and labor;

Pioneer honors the memory of the fallen fighters and prepares to become the defender of the Motherland;

The pioneer is persistent in learning, work and sports;

The Pioneer is an honest and faithful comrade, always boldly stands for the truth;

Pioneer - comrade and leader of the Octobrists;

Pioneer is a friend to pioneers and children of working people of all countries.

Rights and obligations of members of the children's pioneer organization.

Members of the Children's Pioneer Organization have equal rights:

Nominate candidates, elect and be elected to elected bodies;

To enjoy the support, protection and assistance of the organization;

Discuss and make proposals at the training camps for the development of the organization's activities;

Receive complete information about the activities of the organization;

Freely join and leave members of the organization.

Team members are required to:

Observe the Laws of young pioneers;

Participate in the activities of the organization;

Obey the decisions of the self-governing bodies of the organization;

Protect the interests of the children's pioneer organization, take care of its authority, if necessary, defend the rights of the organization at any level.

The Pioneer Organization encourages pioneers, detachments, squads for success in studies, work and social work. Distinguished pioneers, the best detachments and squads are awarded Certificates of Honor. The names of those who have particularly distinguished themselves are entered in the Pioneer Organization's Book of Honor.

Penalties are applied to pioneers who violate the Laws: discussion at a detachment gathering, squad gathering, remark, reprimand or warning, and, as a last resort, expulsion of the pioneer from the organization.

Members of a children's pioneer organization may be expelled for activities that are contrary to the goals and objectives of the organization.

Exclusion from the membership of a children's pioneer organization is made by the Council of the squad by a majority vote of the total number of votes that members of the Council have. The decision on exclusion may be appealed to the meeting, the decision of which on the specified issue is final.

Working with Octobrists:

An important task for the pioneer organization is to prepare a worthy replacement for itself, to acquaint the children with the laws of the pioneers, to strive for every Octobrist to join the pioneer organization. Under the pioneer detachment, an October group was created. The detachment singled out leaders of the October stars, but each pioneer of the detachment participated in the work with the October stars, tried to make the kids interesting and fun. Involved them in pioneering affairs, helped to fulfill the rules of October.

Pioneer events:

Since the pioneer movement was formed by people from scoutism, then, according to the original idea, pioneer life was supposed to resemble scout life, with lectures by the fire, learning songs, games, etc. However, as the pioneer movement formalized and merged with the school, the pioneer life also acquired a formal character. life, often reduced to a set of events "for show". These were mainly parades (especially popular were “reviews of formation and songs” with drill), concerts, sports competitions, and more rarely trips. The paramilitary children's game Zarnitsa gained great popularity.

In general, pioneering practice boiled down to the following:

Collection of waste paper, scrap metal,

Watching the formation and songs,

Help for pensioners (Timurov movement),

Military sports "Zarnitsa",

All-Union competitions of yard teams in football "Leather Ball", in ice hockey "Golden Puck",

Team ball game Pionerball, "Sniper",

Young assistant traffic inspectors,

Youth Volunteer Fire Brigade

- "Blue Patrol" (protection of water resources) and "Green Patrol" (protection of forests),

Young naturalists.

The vast majority of pioneers spent their school holidays in pioneer camps. Up to 40,000 summer and year-round pioneer camps functioned in the USSR, where about 10 million children rested annually. There was a kind of unspoken hierarchy. The most famous of them was the All-Union Pioneer Camp of the Central Committee of the All-Union Leninist Young Communist League "Artek", founded in 1925 and having an international status. The second place in terms of prestige was occupied by the All-Russian Pioneer Camp "Eaglet" (Krasnodar Territory, RSFSR). This was followed by the republican recreation camps "Ocean" (Primorsky Krai, RSFSR), "Young Guard" (Odessa region, Ukrainian SSR) and "Zubrenok" (Minsk region, BSSR).

After the collapse of the USSR and the loss of the attractiveness of communist ideas, the abolition of the de facto mandatory entry of children into ideological organizations, pioneer organizations for the most part disbanded on their own.

2. Children's organizations in modern Russia

Children's organizations in modern Russia are a combination of various public organizations, associations and informal communities of citizens Russian Federation under the age of 18.

Children's organizations can be conditionally divided into public (formal) and informal.

Currently in Russia there are a large number of children's public associations of the most different types and forms. In terms of territorial coverage, one can single out all-Russian, interregional, regional and local associations. School-based children's organizations are widespread: student committees, unions, associations, "republics", etc. Also, modern children's associations can be conditionally divided according to their areas of activity.

pioneer movement. In its modern form, it is represented by the International Union of Pioneer Organizations - the Federation of Children's Organizations, the Interregional Organization "Pioneer Commonwealth", regional, local updated pioneer organizations, separate squads, detachments.

Scout movement. In 1990, with the support of foreign organizations, the revival of the scout movement in Russia began. However, the scouts turned out to be split: at present, three all-Russian scout organizations operate in parallel - National organization Russian Scout Scouts, the All-Russian National Scout Organization and the Russian Association of Scout Navigators. They differ in form, ideology, method of work and structural organization.

Historical-cultural and tourist-local lore associations. Their activity is aimed at the revival of traditions and customs national culture, studying the history of the country, mastering the experience of a healthy lifestyle, local history expeditions. Represented by such organizations as "Massolit", "Young for the revival of St. Petersburg", the programs "The Way to the Origins", "Springs", etc.

Military-patriotic movements are focused on the study and revival of the military and heroic traditions of the peoples of the country, the preparation of young people for military service, civil and patriotic education. The movement is represented by search associations and detachments, military-patriotic associations and organizations, the Association of military-patriotic clubs "Stag", clubs of young paratroopers, border guards, headquarters of participants in the revived military sports games "Zarnitsa", "Eaglet", "Perekop" and others.

Environmental associations are engaged in environmental protection activities and environmental education. Today, regional and local children's environmental organizations are widespread in Russia. With the support of the Ministry of Natural Resources of the Russian Federation, the Children's Telecommunications Project "Ecological Commonwealth" was created.

Social rehabilitation and volunteer organizations - a wide range of community-oriented movements that are engaged in volunteering, charitable activities, helping the disabled, veterans and orphans, Timurov's work.

Professional training associations are aimed at building a professional career. These are young journalists, fashion designers, theater-goers, pilots, geographers, astronauts, etc. Children's economic organizations- for example, the Interregional Public Organization "Children's Business Club", unions of young entrepreneurs, children's banks, etc.

Religious children's associations are organizations whose activities are aimed at the spiritual and moral education of the younger generation. For example, such is the children's Orthodox movement "Vestniki", the Brotherhood of Orthodox Pathfinders, etc.

Perspectives. Experts see serious problems in the development of the children's movement in modern Russia: the lack of a unified methodological service, the small number of new children's public associations, the loss of established systems for training, retraining and advanced training of personnel, problems of financial support. At the federal level, there is no single executive body, which brings together representatives of all or most of the current organizations.

By order of the Ministry of Sports, Tourism and Youth Policy of Russia in 2009, a sociological study "Children's social movement in Russia as a tool to influence the quality of future human capital" was carried out. As a result, it turned out that 83% of students in grades 4-11 are not involved in any children's organizations. 7% of children are members of tourist associations, 5% are members of children's public organizations, and another 5% are members of informal movements.

3. Methods and technologies for the activities of children's organizations

The method of a long game is the basis of scouting, as well as the role modeling movement, the communard methodology, and the Timur movement. (MDI is longer, with a priority focus on solving the problems of socialization). The essence of the method:

Adolescents are offered a role-playing game that can last for several years”;

As part of the game, children and adolescents take on certain images (for scouts - “beavers”, “wolf cubs”, “scouts”);

In these images, the players must follow certain rules and comply with the norms proposed by adults.

Conditions for the effectiveness of the method:

Correct goal-setting - orientation to adult life;

Creation of an environment in which the freedom of creativity is sufficient; the right tone of the relationship: sincere enthusiasm, democracy, but without flirting (remember the "overplaying" adults).

Role play method. Role-playing game - a game of entertainment purpose, a type of dramatic action, the participants of which act within the framework of their chosen roles, guided by the nature of their role and the internal logic of the action environment; together they create or follow an already created plot. The actions of the game participants are considered successful or not in accordance with the accepted rules. Players are free to improvise within the chosen rules, determining the direction and outcome of the game.

Education through corporate norms. The goal is to form positive attitudes towards the values of the association. Examples of corporate norms:

Laws, promise and traditions of Scouts,

pioneer laws,

- "The moral code of the builder of communism."

Forms of work:

- "awareness": essays and reports on the topic, disputes,

Suggestion (speaking in chorus, placing texts in a conspicuous place, etc.).

Method of public order. With the help of assignments, children are taught to do positive things. The assignments are of a varied nature: to visit a sick friend and help him in his studies; to make toys for the sponsored kindergarten; decorate a classroom for the holiday, etc. Instructions are also given in order to develop the necessary qualities: the unorganized are given the task to prepare and conduct an event that requires accuracy and punctuality, etc. Moreover, there is no need to explain in detail how to carry out assignments, especially the older kids. Control can take various forms: checks in progress, progress reports, etc.

Competitions - a method of education, which is aimed at providing conditions for the social development of the individual, a form of mastering skills and abilities through healthy competition in certain types collective activity. The competition is collective and individual. An example of a collective competition is the struggle of pioneer detachments for the honor of being right-flanked, an individual competition for the best story about a campaign in Lenin's places. By the time of action, competitions are divided into long-term and episodic. March "Always ready!" - long competition, labor landing - episodic.

In the process of organizing and holding the competition, it is necessary to observe the Leninist principles: openness, concreteness, comparability of results, the possibility of practical use of advanced experience.

The method of collective creative activity is, first of all, the full-blooded life of seniors and juniors, educators and pupils, and at the same time their common concern for improving the surrounding life, in which teachers act as older comrades of the children, acting together with them and ahead of them. Key principles are based on encouraging initiative and self-government:

We plan ourselves

We organize ourselves

We analyze ourselves.

Plus - a tense emotional environment (emotions are a catalyst for creativity): romance as the basis of corporate culture ("candles" and "bonfires", songs with a guitar). Soviet pioneer Komsomolets

The method of persuasion (by word and positive example) actively influences the consciousness and feelings of the pioneers.

This method is used, as a rule, in conjunction with the methods of pioneer assignments, competitions, games, which are closely connected with the socially useful activities of the detachments. The method of encouragement and punishment is a way of stimulating the activities of detachments and individual pioneers. All methods of pioneer work are interconnected, and only their complex application provides an educationally effective method of pioneer work.

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Introduction

1 The first youth organizations in Russia

2 The emergence of new social movements

3 Red line of the eighteenth year: the creation of the RKSM

4 "...To the bloody battle!": the first terror of the Komsomol

Conclusion

Bibliography

INTRODUCTION

At the beginning of the review of the history of the youth movement in Russia for 33 years - from the moment of state registration of organizations of Russian scouts, falcons and young Christian students in 1905 and until the terror of the Komsomol in 1937 - it would not be superfluous to note that this period of history - the history of Russia in general, and the history of the youth movement in particular, is practically unknown today neither to specialists nor to the general public.

Indeed, the virus of ideological predilection that has been eating away at our history for more than seventy years, under the influence of which everything that was inconsistent with “advanced teaching” fell, went through such a historically insignificant concept as the youth movement, leaving behind a scorched space of ignorance. For most contemporaries, the history of the youth movement in Russia is obviously the history of the Komsomol (of course, before its self-change in 1991).

It is fair to say that the history of the youth movement is also the history of the Komsomol, but it is completely unfair to say the opposite: that the history of the Komsomol is the history of the youth movement itself.

Such an assumption is wrong in principle, because it leaves behind history all the other youth associations created in Russia before the communist union, acting against its will and persecuted by it for disobedience to the Bolshevik Party.

And all the more they turned out to be silent and concealed because they acted too successfully during the times of their “cursed past”, all of them - scouts, falcons, young Christian students, cadets, Trudoviks and others. Whereas the Bolsheviks did not go smoothly with the establishment of their youth organization, not at all smoothly compared to the rest of the “competitors”, who relied not on the ideology of the dictatorship of the proletariat, but on the moral and physical self-development of young people.

The myth about the "damned past" of Russia, stubbornly created by party functionaries, did everything to make the history of the youth organizations of this supposedly "damned" past also become unknown. Their history is unknown today, and we know nothing about them - and all because fate prepared them to appear before the seventeenth year, before the start of the great experiment on them, on Russian statehood, on the people.

But at the same time, there is something to discover in the history of the Komsomol. The waves of terror that have engulfed this organization and destroying everyone - both negligent presumptuous functionaries and honest principled Komsomol members still keep many secrets and concealments. How many innocent Komsomol members suffered (if, of course, belonging to some kind of “Trotskyism” can serve as a fault), how many principled and seeking justice rank-and-file members of the Komsomol perished during the purges of 1934-1937? Historical justice has not yet triumphed and the answer to this question has not yet been found. Secrets in the history of the Komsomol, despite the changed time, remain. But these secrets remain unknown until the first touch of a modern researcher.

Unfortunately, there is no serious scientific study of the history of the youth movement in Russia yet. Although it is up to the youth movement, if the true and objective history of Russia itself in the long-suffering twentieth century has not yet been written. Until now, the knots of history that have not been untangled remain for us hard times. last century second millennium.

But the courage to know is able to find the real truth in the documentary evidence of the era. The truth that will free Russian history from under the scab of ideological oppression. And the realization of the abyss that lies between historical and ideological truth is the key to the recovery of our society and the most vulnerable part of it - the youth.

1 THE FIRST YOUTH ORGANIZATIONS IN RUSSIA

In 1909, the Chairman of the Council of Ministers, Pyotr Arkadyevich Stolypin, who pursued a policy under the motto "Rebuff to the revolution, reform to the country", together with his little son Arkasha joined the St. Petersburg branch of the youth organization "Union of Russian Falconry".

Associations of Russian falcons were the first forms of self-organization of Russian youth that received a nationwide vocation, state registration of their documents and the blessing of high society to work with the younger generation on the basis of “... aiming at the harmonious development of the spirit and body of a person in the direction of continuous improvement for the benefit of their people, and through him the Slavs and all mankind "(from the Foundations of Russian Falconry, 1909. Organizations of Russian falcons were created in St. Petersburg, Moscow, Yekaterinoslav, Orel, Voronezh, Novorossiysk, Kamenetsk-Podolsk, Poltava, Taganrog, Kharkov, Novocherkassk, Chernigov and in other cities.In addition, the Union of Russian Falconry in 1912 was included in the International Union of Slavic Falconry.

In itself, the international movement of falcons was conceived and organizationally prepared at the end of the 19th century by the Czech doctor of philosophy and aesthetics Miroslav Tyrsh, who conceived the movement as a worldwide union of young Slavs, based on the constant improvement of his body and his spirit for the benefit of his people. Despite the pan-Slavic nature of the falcon movement, in Russia, due to the current system of social and state relations, representatives of various ethnic groups freely enrolled in the falcons (suffice it to say that the Russian Pole A.S. Gizhitsky was the leader of the Union of Russian Falcons, and his deputy was Russian Tatar M.A. Sultan-Crimea-Girey). At the same time, the organization of Russian falcons remained purely non-partisan and non-political in nature. “Setting itself the tasks of a nationwide order, the Russian Falconry is a supra-party organization, accessible to the entire Russian people.” Russian falcons were brought up on the basis of loyalty to their people, and, accordingly, their tasks were determined:

a) the physical and spiritual education of the Russian people and the maintenance of vigor in them;

b) the fight against their publication (denationalization);

c) the creation of a cadre of Russian Sokol figures.

AT a short time Russian falcons gained the trust of the people, and their organization became very popular with Russian youth, despite the fact that in addition to the Union of Russian Falconry in Russia there was also a movement of Russian scouts.

In 1908, Emperor Nicholas II got acquainted with the book of the British Colonel R. Baden - Powell "Young Scout", impressed by reading which he decided to initiate the scout movement in Russia.

For this purpose, the Emperor invited the retired officers of the Russian army to take up the education of the young generation of Russia. So, it was decided to organize work with young subjects on the principles of officer honor, which, perhaps, was cleaner than any ideology or doctrine. The Russian translation of the book published in 1909 (under the title "Young Scout") was sold out in record time, and it was immediately necessary to republish the book again - interest in scouts was growing more and more. In Moscow and St. Petersburg, on the Don and in Central Asia, in Siberia and Little Russia - groups, teams and detachments of young scouts began to appear everywhere, in which senior comrades tried "... to instill in young men a chivalrous attitude towards others, love and devotion to the Motherland , caring and benevolent attitude towards all people ”(from an article by scout master I.N. Zhukov“ Brief Information on the Russian Organization of Young Scouts ”, 1916

Throughout Russia, young scouts went camping, slept by the fire, learned camp medicine, exercised, attended church, and studied. They learned self-discipline and unpretentiousness, zeal and perseverance, physical endurance and spiritual purification - all the qualities of a real scout, recorded in the rules of the organization of young scouts: “... Fulfill your duty to God, the Motherland and the Sovereign; ... strive to be useful and honest citizens of Russia;... To provide services and help everyone, especially old people, children and women;... Always be truthful and true to the given word;... Unquestioningly follow the orders of their superiors;... Be a friend animals;...Be cheerful and never lose heart;...Be polite and tidy;...Be true to the laws of scouts;...Submit to the Court of Honor" (See "Rules for the organization of young scouts", 1910, and also "Rules for amusing fifth Siberian rifle division", 1911.

It is known that R. Baden-Powell, who visited Russia in 1910, was pleasantly surprised by the interest he saw in the scout movement, which he mentioned in a conversation with Nicholas II. At that time, the special scientific journal “Student” was already being published, and Tsarevich Alexei was named the first scout of Russia, and some time later a special “Society for Assistance in the Organization of Young Scouts (Scouts)” was created, patronage over which was taken by the sister of the Empress, Grand Duchess Elizabeth Fyodorovna. The breadth of the Russian Empire and the richness of its culture could not but be reflected in the scout movement: where the scouts were called scouts, where they were scouts, and where they were completely funny. So there was a natural need for a unifying union.

In 1915, the “All-Russian Congress of Instructors and Persons Interested in Scouting” was held in Petrograd, which defined the following goal of the Russian Scout movement: “To prepare a new generation of Russian citizens strong physically and mentally, strong willed, inspired by the nobility of their upcoming service to our beautiful Motherland.” It was also decided that “Scouting cannot and should not have the aim of drawing the young souls of schoolchildren into politics with its whirlpool of passions. Politics should be alien to the young, not yet strong soul of a schoolchild" (See "Documents of the First All-Russian Congress of Instructors and Persons Interested in Scouting", 1915. Scouts even introduced their own hierarchy, including: ranks; organization scheme for scout squads

The inevitability of a respectful attitude to God makes Scouts related to another youth organization in Russia - the Russian Christian Society of Young People "Mayak". The society was registered in 1905 as a branch of the International Union of Young Christians.

At the initiative of the American citizen J. Stokes in Russia, the work of the Society was organized by the imperial official Baron P.N. Nicholas, which gave the Society serious social weight. Like the Scouts and Falcons, the Young Christian Students Society enjoyed the broadest support of the people, because, having no government subsidies, it nevertheless had significant premises, a solid budget and technical capabilities.

Proclaiming the purpose of its work to assist young people "in achieving moral, mental and physical development", the Society did its best to propagate Christian values in secular life. The best Russian philosophers of that time took part in the work of the Society as trustees.

Moreover, the Society itself, being public in form and Christian in culture, was outside of politics. Charitable evenings and educational lectures, social educational activities and social events, cultural and historical evenings and popular science readings - all this was done by the Society. Everything but politics. The leaders of the Society often said about their organization that “for those who are bored it is a club with useful, pleasant and moral means of spending time, for the lonely it is home comfort and a friendly family, for those who seek knowledge it is an inexhaustible source of knowledge, for the weak physically it is a place of strengthening. health, for the weak spiritually - a source of vigor and moral self-improvement ”(from the appeal of the Christian Union of Young People to the youth of Petrograd, 1917).

Society first in economic history new Russia began to play the role of a youth labor exchange, organizing in its departments for youth "a bureau for finding employment, determining and offering places: clerks, correspondents, scribes, accountants and their assistants, artel workers and clerks of various specialties" (See ibid.). It is important to note that the work was proposed to be done far from the last, not black. All financial receipts in the Society were individually voluntary, while the events were generally free of charge. This caused special respect for the workers of the Society, whose number grew as rapidly as the number of members of the Society itself (and the vast majority of the employees of the Society's apparatus, nevertheless, worked on a voluntary basis - for free!).

The Society also came up with the idea of agitation trains and steamships - it was on them that educational readings and charity evenings were held, for which Patriarch Tikhon himself expressed his gratitude to young Christians: “By the Christian Union

Young People, a number of measures and institutions have been undertaken that have set themselves the goal of bringing healing to the moral atmosphere of Russian life, preaching the Word of God and, refraining from politics, promoting the cultural, educational and economic welfare of the life of Russian people ... In sympathy with everything that can serve for the spiritual and material assistance to our Russian people, we give our prayerful blessing to the perpetrators of this good deed, asking them from the Lord His help for its successful implementation.

The World War was the first serious test for the Young Christians and Scouts. This is understandable - the rise of patriotic mood could not but be transmitted to the young: all the falcons, scouts and young Christians with might and main launched activities to create sanitary detachments, hospital squads, branches of the international Red Cross and much more. And behind such work, proving not in words, but in deeds, loyalty to God, the Motherland and the Sovereign, the youth movement of Russia entered the whirlpool of revolutionary events.

2 ORIGIN OF NEW SOCIAL TRENDS

The abdication of the Emperor and the formation of the Provisional Government did not disrupt the activities of existing youth organizations (A.F. Kerensky even asked the leadership of the Young Christians to send five hundred secretaries to work at the army headquarters). This is understandable, because youth clubs, circles and associations of former Russia were non-political organizations and public policy never did.

However, the dramatic nature of the events that took place made it possible for new political groups to influence the youth themselves, which had previously been deprived of such a tempting opportunity. There were many parties and they all needed youth organizations. Thus, an unhealthy and doubtful in its prospects process of opportunists and politicians entering youth politics began.

People came who had not shown themselves in any way before - they were not engaged in social work, did not work for the benefit of the front (and they did not serve at all - they were either in exile (Bolsheviks, Socialist-Revolutionaries, Mensheviks), or even booked from university education service). But, having previously had neither the desire to deal with the urgent tasks of youth, nor the ability to do so, the new politicians wanted to fulfill their numerous revolutionary ambitions at the expense of it. Scouts, falcons and students - Christians, who once gave an oath not to parties and ideologies, but to God and Russia, looked indifferently at these attempts. For them, serving the party leadership, no matter how good this party may be, was incomprehensible. Preserving the traditions of the former Russia, these youth organizations did not want to participate in the destruction of anything state, public or sovereign - especially in the context of the ongoing war, which they knew firsthand, unlike the Mensheviks, Bolsheviks, Anarchist Socialist-Revolutionaries, Esperantists, etc.

And so attempts began to oust traditional Russian organizations from the field of educational work in the rear (naturally, it was not leisure for the newfangled leaders to go to the front).

In March 1917, the Labor and Light organization was established in Petrograd, the manifesto of which began with the words: “Tsarism has been curtailed, capitalism is collapsing, the bourgeoisie is shaking.” Calling the Russian people "uncivilized", the new leaders called on the youth to enlightenment, the goal of which was to be: "the beauty of life." Such an ideal, surprising for young people, becomes, however, quite clear if we take into account the dead-end strategy of the Trudoviks: having rejected the old Russian traditions and values in their program, it was necessary to urgently propose new ones, and the Trudoviks had problems with this. And faced with the indifference of the scouts and the Young Christians on the one hand, the Trudoviks, on the other hand, came across the wrath of the extremists, outraged by the "softness" and "non-revolutionary" Trudoviks. The weakness of the organization was obvious, and in May 1917 it broke up.

The experience of the Trudoviks was taken into account by the Organization of Students of Secondary Educational Institutions (OSUZ), or, as it was also called, “Osuzites”. The Osuzites rallied in their ranks both the Cadets and the Mensheviks, and even the youth of the Jewish Bund. Declaring in the statute their goal "the spread and strengthening of the ideas of international revolutionary socialism among students of secondary educational institutions" and the fight against "bourgeois trends in their midst", the Osuz members took into their ranks only those who accepted the following slogans: "a) international revolutionary socialism; b) the democratic elimination of war. Having found the necessary slogans for young people, calling, however, not for the creation of a new Russia, but for the universality of an international ideology, the OSUZ members took a “step forward” in comparison with the Trudoviks. But they did not dare to completely call for the destruction of the state and, as one might expect, they aroused the hatred of extremists, primarily the Bolsheviks.

Unlike the Osuzovites, another youth organization - the anarchists - did not experience complexes in front of the culture and statehood of Russia. Instead of Christian culture, the anarchists put forward demands for the complete "overthrow of the church", and instead of a democratic republic, they proposed the "complete destruction of the state." In their concrete activities, the anarchists have reached the point of complete contempt for all political parties, considering them to be a temporary phenomenon. Exotic forms of propaganda activity could not attract a large number of supporters to the Moscow Association of Anarchist Youth, because anarchists denied everything at once - both the state and ideology, and thus, finally disengaged from everyone else.

The Socialist-Revolutionary Union of Youth, without descending to the level of anarchists, set before the youth a very specific task - the building of socialism in Russia by the proletarian youth. At the same time, the Socialist-Revolutionaries sought to unite the rest of the “revolutionary youth” (that is, those who did not want to fight) on the basis of their Union: “We need an alliance that would give us the opportunity to raise our cultural level and develop our class self-awareness: to understand all issues of the environment. life:. Such an emphasis on cultural and educational work and the desire for consolidation could well win sympathy for the initiative of the Socialist-Revolutionaries not only among non-politicized youth, but also among young social democrats united in their own union.

The Social Democratic Union of Youth, like the rest of the new organizations, was the brainchild of the February Revolution. The Union considered itself a "movement of the working youth" and reminded the working youth that they were "not only part of the Russian working class, but also a young branch of the mighty tree of the international proletariat." Developing the proletarian ideology with might and main, the Social Democrats wanted - although it will seem banal today - "first of all, to bring light and knowledge to the younger generation, to contribute to its cultural and moral upsurge." Converging with the Socialist-Revolutionaries and Osuzovites in the desire to build socialism all together, relying on the proletarian (i.e., only within the city limits) youth, the Social Democrats sought to do this through enlightenment. The desire to attract young people was so great and obvious among all that all factions created their new organizations everywhere, in all institutions, and even in schools.

Cadets, represented by the youth organization of the Party of People's Freedom (as the Cadets were officially called), were the only serious of the newly created organizations that successfully cooperated with scouts, and with the Young Christians, and with the Provisional Government. Being moderate traditionalist pragmatists, the Cadets were outraged by the unbridled politicization of youth: “Politics in all kinds of school organizations and issues of school life should not exist:. Let's not repeat the mistakes of those who preach that soldiers should engage in politics in the ranks, and this ruins the army. We will not make discord in our friendly family students. Let all students exclaim: “There should be no politics in the school” (from the Appeal of the Petrograd City Committee of the faction of students of secondary educational institutions of the People's Freedom Party.

And the Moscow Union of Young Esperantists tried to offer young people a new language instead of statehood and spirituality. The new language, according to the Esperantists, was needed by those "who are against the formation of a caste of privileged intelligentsia", especially since "The true realization of world unity and the fraternal community of peoples is possible only with the existence of a universal, publicly accessible international language, the second for every person after his native ”(from the article by N. Nekrasov “Organizational work of young Esperantists” 21). Well, the Esperantists, as well as the anarchists, Trudoviks and Osuzians, did not want (and could not) show themselves in real work - to open libraries, organize sports competitions, organize the reception of the wounded, but did what, in their opinion, was the most necessary - a new language.

Thus, the February Revolution brought confusion and discord into the Russian youth movement, which then split into the traditional (scouts, falcons and Christian students) and the new (cadets, anarchists, Trudoviks, Osuzovites, Esperantists, Socialist-Revolutionaries, Social Democrats, etc.). The traditional movement continued to conduct social work, uniting the youth of Russia for public education and physical self-improvement, while not interfering in public politics at all. The new movement, on the contrary, called on young people to rallies, political debates, demonstrations, and so on, while completely ignoring specific socio-economic activities.

The war, which Russia continued to wage, further revealed the inability of the new leaders to ordinary social work, and as for military service, the newly-minted leaders always avoided it. There were no representatives of the new youth organizations either among the volunteers in military hospitals, or among the conscripts in the recruiting centers, or among the fundraisers and provisions for the warring Russian army. After the abdication of the Emperor and the transfer of power to the provisional government, the traditional Russian youth movement tried to strengthen the Russian state, sought to help the army. The new movement sought to shake the state and destroy the army. The youth of Russia faced a choice that faced the whole society and the decision of which, in fact, was to determine the future of the country.

3 RED LINE OF THE EIGHTEENTH YEAR: THE CREATION OF THE RKSM

The Bolsheviks, who seized power during the October Revolution, needed young people like no other political group. Their party was too small even to ensure their own claims to influence in society, and their authority among the youth of Russia is generally negligible. Vladimir Ulyanov, who lived in exile for seventeen years under the pseudonym Lenin, could in no way be an example for young citizens of Russia. Leiba Bronstein, who vegetated before the revolution in the Jewish quarters of New York under the pseudonym Trotsky, also did not cause much admiration and a desire to imitate the youth.

The leadership of the Bolsheviks was characterized by a pathological thirst for power, but the youth of Russia could not follow them. And the Bolsheviks did not want to leave it with their opponents or inept allies, rightly believing that they, in turn, would be able to introduce “... into their minds and consciousness the concepts of “society”, “patriotism”, distracting working youth at least for a while from active participation in the economic and political struggle of the working class ”(from the resolution of the VI Congress of the RSDLP (b)). The Bolsheviks did not want to watch how their temporary allies, the socialists, were working with the youth.

Having managed to seize power and sign a capitulation to their patrons, the Bolsheviks needed to hold on, and without influencing young minds, this became problematic (this was directly indicated by the draft resolution of V. Ulyanov (Lenin) on the attitude towards student youth: “first, put on the first plan in their activity is the development among their members of an integral and consistent revolutionary world outlook ...; secondly, to beware of those false friends of the youth who distract them from a serious revolutionary education with empty revolutionary or idealistic phraseology and philistine lamentations; thirdly, to try to in the transition to practical activity, establish contacts in advance with Social-Democratic organizations in order to take advantage of their instructions and avoid, if possible, major mistakes at the very beginning of work. And then the Bolshevik Party decided to create its own youth structure. In October 1918, the founding congress of the Russian Communist Youth Union was held in Moscow.

The initiative to hold the congress belonged to the party leadership, which then did not limit its participation to advising younger comrades and took up the comprehensive organization of the event, for outward decency designed as an independent one, but in fact carried out according to the Bolshevik scenario (N.K. Krupskaya did not educate anyone in her entire life even specially published the article “How to organize the working youth”, which was soon followed by a “tearful” Appeal to the so-called “Unions of working and peasant youth”: “... We shook off the age-old nightmare that weighed on us, and our souls are filled with proud consciousness when the idea that young people have risen to the height of their vocation...”.

The few delegates to the congress (several people from the province), who elected the presidium from themselves (comrades Tsetlin, Shatskin, Ryvkin, Herr, Bezymensky, Popov, Akhmanov, Sorvin and Dugachev, claimed to represent the interests of young working Russia, and in this they were strikingly similar Just as the small and unpopular Bolshevik Party everywhere declared that it expressed the will of the entire people of Russia, so the young Erkaesemites, who represented no one but their party organizations, immediately began to declare that they represented the interests of the entire people of Russia. And besides, following the example of their older comrades, the Bolsheviks, the Erkaesemites immediately declared their world ambitions, their participation in the “preparation of the world revolution” (from Tsetlin’s speech, and declared their solidarity with foreign communists -illegal immigrants, also elected to the honorary leaders of the RKSM (including a special program greetings of the First Congress to the "leader of the German radical youth" Karl Liebknecht.

Through the lips of the newly minted leader of the Erkaesemites, Lazar Shatskin, the Bolsheviks confirmed that the RKSM was created not for comprehensive education, as was the case with young Christian students, not for the harmonious development of the soul and body of a young man, as was the case with falcons and scouts, but, above all, - to involve youth in the political struggle: "...Our Union must take an active part in the political struggle... In our program, we must mark our active participation in the political struggle."

Thus, the RKSM became the first youth organization in history, created not at the initiative of the public, but at the request of the political leadership of the state, that is, from above. Established on the instructions of the Bolshevik Party, the RKSM focused on it as its first and main support, which, in turn, was reflected in its constituent program documents: “... The Union is a party organization and is completely subordinate and controlled by the party ... As in any party organization, the members of the Union are strictly subject to strict party discipline.

The members of Erkasem did not forget about the international tasks of the new combat detachment of the party - the Russian Communist Youth Union, which "... is one of the detachments of the International Youth International." So, young communists were called to serve not the Motherland, not God, not the Sovereign, but - the party! Fulfill and be guided by its decrees. And this was the first invention of the Bolsheviks in the field of youth policy - before them, youth organizations were created on their own, and not "with someone", as happened with the RKSM.

The party undertook the creation of its subsidiary structure thoroughly, deciding for this at its next congress that “... local party organizations should, without violating the principle of youth initiative, in every possible way support the local organizations of the Russian [Communist] Youth Union, and where they do not exist, to promote their creation, to help young people with lecturers and agitators, to help them overcome technical obstacles in their work (in providing premises, equipping clubs, etc.), to facilitate the budgeting of youth unions through local departments of public education. Party committees should always be well informed about the work of the youth organization ... ”(From a special circular letter of the Central Committee of the RCP (b).

Lazar Shatskin was the inspirer and one of the main organizers of this “appendix” to the party. In addition to him, the leadership of the created party tool (RKSM) included other previously unremarkable figures: Tsetlin, Ryvkin, Arsh, Herr, Yurovskaya (daughter of the executioner Yurovsky, who shot the heir Alexei in the head, she cynically spoke at the congress, “concerned” with the situation young proletarians).

Despite the restrained attitude of the senior comrades - the Bolsheviks to the political weight of the RKSM (their delegate was not even allowed to attend the congress of the All-Russian Central Executive Committee, the Erkaesemites themselves immediately began to rush into battle: "... We can and must fight by arming the masses of the proletariat ..." ( from the report of Yaroslavsky E.M. at a meeting on October 30. "... Our voice resounds over the whole earth, calling under our banners the revolutionary youth of the whole world. The last and decisive battle is approaching. Not a step back! Long live the coming revolution! Long live III International!” (from the resolution on the current moment of the congress.

But in order for the RKSM to become an organization not in words, but in deeds, the party alone, even with all its apparatus and personnel, was not enough. Money was required. Financial support was necessary, especially since the appetites of the Erkaesemites were considerable: “...only on June 20, 1917, our organization first appears, with 20 members and having 17 rubles in cash ... For the next year, we made an estimate for 80 thousand , but the local Soviet is cutting us down a lot,” the delegate from the Voronezh province lamented. At the founding congress, Secretary of the RKSM Tsetlin put the key monetary issue point-blank: “The financial issue is our sore spot, since it does not depend on us, but on the bodies of Soviet power that subsidize us. Despite state subsidies, membership fees ... remain.

Erkasemites sought state subsidies, that is, not even party subsidies, but state ones, and received an immediate “go-ahead”: it was decided that money was allocated everywhere for the RKSM from local state budgets, and in the Center - from the government: “...Subsidizing the Union is carried out by the state through the appropriate bodies... The First All-Russian Congress of Unions of Workers' and Peasants' Youth demands from the Commissariat of Enlightenment subsidies to organizations of the Union... Each organization draws up an estimate and submits it to the appropriate local department. Only in case of dissatisfaction with the estimate or other misunderstandings is the estimate sent to the Central Committee.

This was the second invention of the Bolsheviks in youth policy: until now, not a single youth organization, either traditional or new, has even received any targeted subsidy from the state. Neither the Scouts, nor the young Christian students, nor the Falcons, nor even the new youth organizations that arose after February 1917, ever counted on state funding. And the Bolsheviks provided the RKSM with full support, and even at their first request. As a result, the RKSM received two supports for its activities at once - the party apparatus and people's money. The members of Erkasem were indebted to V. Ulyanov for such unprecedented benefits. Lazar Shatskin wrote the following about the role of the Bolshevik leader in the creation of the RKSM: “It is hardly possible even now to fully determine the role that Comrade Lenin played in the development of the communist youth movement in Russia and in other countries. We don’t have enough materials for this, and it’s too early to write about something...”.

The state of affairs in which the RKSM became a "pocket" organization of another political organization, and at the same time existed for state account, significantly distinguished the Union from other youth organizations of that time. But the difference between the principles of the work of the RKSM and the principles of the work of other organizations is explained by the difference in the methods of the Bolshevik Party, which seized power in the state, from the political practice of other organizations that fell under communist domination. Subsequent events showed that the establishment of their youth organization by the Bolsheviks had a key impact on the fate of the Russian youth movement.

4 "...TO THE BLOODY FIGHT!": THE FIRST TERROR OF THE KOMSOMOL

Over time, it became obvious that even with its unthinkable possibilities - the party apparatus and state funding - the RKSM could not count on the full support of young people in Russia. The disgrace of the Brest peace, the dispersal of the Constituent Assembly, the international isolation of Russia, the persecution of the educated class rather scared the youth away from the Bolsheviks and everything connected with them. In addition, not the best and most worthy people went to work in the RKSM - none of the newly-minted leaders of the young Bolsheviks had a worthy past, and there were no young teachers, doctors, engineers, officers in the leadership of the RKSM - no one! There were professional revolutionaries - former criminals, emigrants, deserters and others, who determined the policy of the RKSM, and at the same time - the methods for implementing this policy.

And then the RKSM decided to ask the party for the third and most important pillar of its activity - the Cheka. The fronts of the civil war had not yet calmed down, when immediately, right there, not wanting to enjoy the advantages of peacetime, the Komsomol members at a meeting of their Central Committee bureau demanded “... to consider it necessary to create a special body under the Cheka with representatives from the Central Committee of the RKSM to monitor non-communist organizations youth." The senior comrades - the Chekists began to think about this proposal (were they up to the youth ?!) and, for a start, offered only assistance in the development of the cells of the RKSM on the ground, but where there ... The Komsomol members, developing activity, turned their prayers directly to the Bolshevik Central Committee, so that it decides the issue of "creating a department under the organs of the Cheka to combat non-communist youth organizations." And on behalf of the Central Committee, the Cheka, the brainchild of iron Felix, surrendered, deciding "... to agree to the proposal of the Central Committee of the Youth Union:", and "Recognize the need to create a special department of the GPU / Cheka." Thus, the Bolshevik Youth Union solved for itself the “problem of the third pillar”.

The structure of the RKSM was now supported by three power props - money, party cadres, terror. In its essence, the organization was no longer social and not revolutionary (the revolution had passed five years). According to the methods of work and the nature of the activity, the similarity of the Komsomol members with the organized crime system clearly loomed.

Scouts were the first to feel this similarity. The most authoritative youth organization in Russia was sentenced by the Komsomol: “Congress, considering the scout system as a purely bourgeois system of not only physical, but also spiritual education of young people in the spirit of imperialism, finds it necessary to immediately dissolve all the boy scout organizations existing in Soviet Russia ...” (Resolution of the II Congress RKSM, October 1919), “... take measures to prevent the provision of assistance to scout masters by the state. bodies ... "(Closed meeting of the Central Committee of the RKSM on August 24, 1922)," ... our task is not to take them as the basis of the movement, but, on the contrary, to drown them in the general mass of a new element of fresh proletarian cadres ... "( Circular letter of the Central Committee of the RKSM on scout organizations of August 25, 1922), “Keep a line on the liquidation of all scout associations. Demonstration detachments of scouts - pre-conscripts to be disbanded. To take a subscription from scouts-masters not to continue work, in case of continuation - to arrest. Take away the premises ”(Session of the Bureau of the Central Committee of the RKSM of November 17, 1922).

Scouts all over Russia were subjected to repression. Everyone was subjected to arrests and detentions - both instructors and students - everyone who remained faithful to the oath to the Motherland. By that time, the first Scout of Russia, the heir Alexei, had already been shot and dismembered for four years, and the patroness of scouts, Princess Elizaveta Feodorovna, was thrown into the mine. An attempt by the surviving scouts to gather in 1923 for a congress in the village of Vsekhsvyatsky in the Moscow region failed - they were all dispersed by the Chekists and Komsomol members, and the leaders of the congress were thrown into concentration camps.

The Komsomol treated the Social Democrats with the same zeal: "... fight against them where they already exist and spread their influence ..." (Circular letter of the Central Committee of the RKSM of February 16, 1922), "... the task" kicking out” of this corrupting element from among the working youth is still before us ... ”(Information letter of the Central Committee of the RKSM, October 1922),“ Initiate prosecutions for illegal meetings and publications; collect materials about their attitude towards the Red Army, conducting a period of repression on the basis of this; to liquidate the head of the intellectuals - to exile ”(Meeting of the Bureau of the Central Committee of the RKSM of November 17, 1922). Like gangsters, Komsomol members cracked down on their former comrades in the once split party: “On the fate of the arrested members of the Bureau of Social Democratic Youth: they decided: it is desirable to consider exile without trial” (Meeting of the Bureau of the Central Committee of the RKSM of March 20, 1922). For several years - from 1920 to 1922. - in their work, thirty leaders of the young social democracy were arrested 52 times!

The next victims of the Komsomol were young SRs. The Socialist-Revolutionary Party, expelled from the government, did not protect its youth movement from political myopia, and the Komsomol members were not going to make an exception for them: “Our tactics in relation to the Socialist-Revolutionary youth are the same as in relation to the RSDSRM” (Circular letter of the Central Committee of the RKSM from February 16, 1922, as well as the Information letter of the Central Committee of the RKSM, October 1922). The last action of the Social Revolutionaries in Russia was a demonstration of protest against the trial of their party in 1922. The outcome was predictable: all the young organizers of the demonstration were arrested by the Chekists at the request of the RKSM.

Having thus destroyed the organizations of scouts, social democrats and socialist-revolutionaries, the Bolsheviks completed the main part of their bloody work (the anarchists were dispersed as early as 1919, when they tried to hold the first congress of anarchist youth; the Esperantists were liquidated through the People's Commissariat of Education after their attempts to propose their new language for the world revolution of the proletariat). In 1923, at the suggestion of Radek and Bukharin, the Union of Russian Falcons was declared an illegal organization and closed down. Because of the Bolshevik persecution of educational organizations, young Christian students also stopped their work - even the blessing of Patriarch Tikhon, who himself became a victim of Bolshevik terror, did not help.

Destruction in one year organizational structures of all youth organizations in Russia was a continuation of the defeat that the Bolsheviks had previously inflicted on clubs, libraries, headquarters, etc. - and all this in the interests of an unknown "world revolution". Lazar Shatskin himself gave the instructions: “If there is an intelligentsia there, if there is a beautiful building there, if there are excellent tools, then all this must be taken away. But if there are workers there, then you need to arrange interviews with them and try to blow them up from the inside. It is necessary to throw out their leaders, who in most cases turn out to be intellectuals” (Speech by Secretary of the Central Committee of the RKSM Lazar Shatskin at the Plenum of the Central Committee of the RKSM on July 17, 1919), “On the situation of students abroad: Recognize the need to work on the decomposition of students through the formation of new student organizations . Entrust this work to someone in Berlin ... "(Secret meeting of the Central Committee of the RKSM of January 26, 1922, "Consider it necessary to establish censorship over all published publications for youth ..." (Session of the Bureau of the Central Committee of the RKSM of September 5, 1922, " It is necessary to lead a line towards the destruction of "non-party" cultural enlightenments through the organization of cultural work in the union and uniting around a single educational center, as well as subordination to the influence of the union and the use of the best cultural forces of "non-party" cultural enlightenments ... "(Resolution of the V Congress of the RKSM "Work in the countryside" , October 1922)

The young intelligentsia was thrown out, youth organizations were thrown out: more than 3 thousand scouts who settled in Europe, the USA and Far East; the Union of Young Christians left the country, partly located in Prague; The young Social Democrats emigrated and settled there. The remaining young leaders lived out in the Gulag system.

The Bolsheviks were left alone in the scorched space of the youth movement, destroying everything that had already been created before them or organized under them.

By itself, the question arises: how could one organization that did not have authority and work experience oust ALL other youth organizations from the country? The answer, perhaps, is quite obvious: the Bolshevik organization, which hypocritically declared the superiority of its ideology over other youth organizations, in fact never competed with them, did not try to do this, and did not even intersect with them in work. All former youth associations were similar to the Komsomol in one thing - they worked with young people. However, even a further clarification of the concept of “work with youth” will divide the Erkaesemites and the rest of the Russian youth movement.

The Russian youth movement before and after the February Revolution was engaged in young people - those who were at the front, in hospitals, at universities, in churches, in villages, in production - everywhere. The RKSM was engaged in those who organized this work - scouts, cadets, young Christians, social democrats, etc., but not the youth of Russia itself.

The Russian youth movement, whoever was in it, organized social assistance programs for young citizens of Russia, opened libraries, assisted in helping the wounded, and - it happened - invented a new language, strove for enlightened socialism, for the consolidation of all youth parties, etc. RKSM organized terror. Terror of all these organizations and their members.

The Russian youth movement, whoever was a part of it (even Premier Stolypin, even the Grand Duchess Elizaveta Feodorovna, even Tsarevich Alexei), has always been non-state - only public and universally voluntary. The RKSM was part of the party-state monster of the Bolsheviks, due to which the young Komsomol members did not lack money, patrons, premises and powers.

And from here, in fact, follows the debunking of the myth of the RKSM as the first Russian public youth organization. According to the concept of its institution, the methods of work and the goals of the bloody activities of the RKSM of the twenties, it was a mechanism for the suppression and destruction of Russian youth. The youth who remained in Russia without their own movement, partially destroyed and extinguished, and partially saved in emigration. And the Komsomol terror of the twenties was presented by Soviet science as a “peaceful, debatable, political struggle” in publications whose names alone speak for themselves: “Against False Friends of the Youth”, “Komsomol on the Front of Atheism”, “Komsomol in Attack on the Class Enemy! "," Knights of obscurantism in the fight against the Komsomol ", etc.

youth organization communist union

CONCLUSION

Having destroyed all the other youth organizations and left face to face with the younger generation of now Soviet Russia, the RKSM immediately faced the need to form its own youth policy - after all, it was impossible to build work on terror alone.

At the same time, although there was no longer anyone to “compete” with the RKSM, they still continued to accept only “proven comrades” into its ranks. Deliberately excluding the possibility of accepting young educated people - the young intelligentsia - into the organization, the Bolsheviks feared that the new members of the RKSM might turn out to be “... an element sometimes alien to us in theory, loving only to visit clubs,“ work ”in circles, mainly in drama, but in every possible way alienated from communist revolutionary work, participation in the class struggle ... ”(from the article by H. Garber“ What we are and what we should be, 1920).

That is, the so-called intellectuals did not have to count on being accepted into the ranks of the RKSM: “... We recognize the harmful influence of intellectual youth on the political and educational life of our organizations, the intellectual youth in them must be proletarianized ... by sending them to production work” (from the decision of the Congress Debaltseve organization of the KSMU, Donbass, 1921).

The RKSM, according to the plan of its creators, did not need young intellectuals, but young fighters of the ideological front: “KSM should not allow conditions that enable one part of the youth to live economically better than the other or exist with less physical effort, and in particular that one part work only mentally when the other was exhausted from excessive physical labor”(from the theses of a group of Kharkov workers of the LKSMU on the class character of the KSM, 1921)

And with such a “class” composition, where the very word “intellectual” was abusive and sounded like a sentence, the RKSM, having become a monopolist in youth politics, began to act.

Following the convictions of its founders and putting into practice the abilities of its ordinary members, the RKSM began to fight against freedom of conscience. Freedom of conscience, which existed not only in the former Russia, but also in all civilized states of that time, was trampled on by Soviet Russia - the church, by Ulyanovsk order, was separated from the state, or rather, outlawed. “... Anti-religious propaganda we rely primarily on young people, hence the huge predominant role of the Komsomol in anti-religious propaganda. However, the RLKSM should not carry out anti-religious propaganda on its own - full contact with the Party is necessary .... The Komsomol is not recommended to create its own anti-religious propaganda apparatuses - it must conduct it through the existing political education agencies, especially through a godless society where members of the RLKSM are predominant, the most active part” (from the theses of the Central Committee for 1925: “Union of atheists, Komsomol and anti-religious propaganda”).

To coordinate anti-church activities, an appropriate body was created - the Union of Atheists of the USSR. The main events in the fight against folk culture were "Komsomol Easter" and "Komsomol Christmas", as it was, say, in the Novo-Nikolaev province (today - the Novosibirsk region): "... Komsomol members will destroy crosses in the cemetery, sprinkle tobacco on those who pray , break into the church in hats, hunt for a priest with a noose, they are waiting for his appearance on the road, ”or in the Voronezh province:“ ... at Easter they extinguished the candles of passers-by, and often beat those who called them hooligans, ”or Boguchare: “Nails were stuffed into the locks of the church to interfere with worship. There were also attempts to prevent the burning of the church. The priest's house was burned down. The church failed, and this matter was handled as follows: all the Komsomol members went on an excursion, except for one who was instructed to burn the church, and the excursionists took a note from the village council of the area where the excursion went stating that every single Komsomol member participated in it ... "(from a summary of the Central Agricultural Region of Siberia and the Far East Military District on July 1, 1925).

And when will we know how many icons were burned at such sabbaths? how many churches selected? how many church archives were looted? The genocide of the historical culture of Russia - its Orthodoxy was vividly embodied in the transformation of pride Russian history- Solovetsky Monastery - to a labor camp.

It is noteworthy that the policy of the RKSM, even on the example of anti-church activities, never caused regret or rejection among the leadership of the Erkaesemites. There is not a single document that conveys to us even an attempt by any leader of the RKSM to cast doubt on the correctness of such a rabid anti-religious campaign. Lawlessness and ignorance were going on all over the country, and the Komsomol leader Lazar Shatskin reassured that “Only by overcoming youthful syndicalism, the union could become the Leninist Komsomol, because without recognizing the leading role of the party, without recognizing the decisive importance of general class interests in relation to the guild interests of individual parts of the proletariat, there is no Leninism...

Created at the request of the Bolshevik Party, supported by the apparatus of this party, receiving state funds from the hands of this party, using the punitive organizations of the same party, the Russian Communist Youth Union from its first days became an additional tool for the Bolsheviks in their struggle to establish a totalitarian regime in the country. Thus, Zinoviev argued, “... in order to lead the state, in order to exercise the dictatorship of the proletariat, a whole system of levers is needed ... With a certain right, we can say that one of these levers ... is ... the RKSM. He is the most important lever in the hands of the Party.” And Stalin was generally more than frank, believing that the RKSM is “an instrument in the hands of the party, subordinating the masses of youth to its influence. It could be more concretely said that the union is an instrument of the party, an auxiliary tool of the party in the sense that the active composition of the Komsomol is an instrument of the party for influencing the youth ... ".

In accordance with these statements, the Bolsheviks went on to create the Communist Youth International - the prototype of the future system of suppression of youth organizations in other countries. As a real gangster association, the Bolshevik organization reached out to other countries in an octopus - for new "markets". Money, weapons - everything went into action: "The Central Committee of the RKSM asks the amount transferred by the Central Committee in favor of the German Komsomol to be given to the Executive Committee of the Comintern of Youth in foreign currency / dollars and pounds sterling /" (Letter of the Central Committee of the RKSM to the State Bank of May 10, 1924), - in in Germany, however, such “surprises” were properly treated - the Berlin policeman-president was forced to directly point out to the Erkaesem members that on the pages of the magazine published in Russia “... there is a description of a perfect military weapon ( light machine gun and various grenades). This description: cannot pursue any other purpose than to encourage young citizens to be ready to use these weapons and to arouse in them a desire for the possibility of using them.

Project on the history of youth organizations in the USSR. Public youth organizations and movements in Soviet Russia. Children's and youth movements in the Russian Empire

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