Suchergebnisse

Seit Bestehen der Roten Armee und der Roten Flotte haben die politischen Institutionen der KPdSU in den Streitkräften eine bedeutende Rolle gespielt. Sie garantieren seit jeher den Einfluß und die Kontrolle der Partei über den Militärapparat. Sie besitzen eine eigene hierarchische Struktur, die außerhalb der rein militärischen Kommandolinie steht. Die politische Arbeit wird zwischen den Organen von Partei und Komsomol, die sich z.T. auch ergänzen und zusammenwirken, geteilt. (BIOst-Rsg)

Vor dem Hintergrund der steigenden Zahl informeller Jugendgruppen in der UdSSR und des in ihnen artikulierten wachsenden Protestes beschäftigt sich der Verfasser zuerst mit der Stellung des offiziellen Jugendverbandes Komsomol und erläutert sodann Ziele, Anlaß und Zusammensetzung der informellen Jugendgruppen, die er grob in Interessengruppen, Gruppen, die sich aus bestimmten konkreten Anlässen zusammenschließen, ultra-patriotische sowie illegale Gruppen unterscheidet. (BIOst-Jhn)

In general the Lithuanian Komsomol Press publications are of great importance in the history of publication. After the defeat of the revoliution the so called white terror made the press be transfered to a foreign country. A great number of press leaders moved abroad as well.The Lithuanian Komsomol Press of 1919–1928 was published in Moscow, Smolensk, Minsk, Vitebsk.Twenty booklets were issued (about one third of all the publications in 1919-June, 1940). Some newspapers has been published as well but its share comparing with the other publications was rather small (5 of 81 publications). One of the most important publication of that period was "The Working Youth" issued in Smolensk. Here the greatest number of its was issues (36 of 51 copies).The international help of the Soviet Country enabled the leaders of the Komsomol press of Lithuania to get more experience, to prepare people for the underground work, to make them stronger both in politics and theory. ; Печать комсомола буржуазной Литвы в СССР занимает значительное место в его истории. Перенести издание за предeлы Литвы вынудил начавшийся террор после поражеиия прoлетарской революции. Сложившаяся обстановка определила необходимость переезда в страну Советов руководящих работников КП н КСМ Литвы и перенесение туда издательской базы КП Литвы. Местом нздания печатных органов комсомола в 1919-1928 гг. Были города Москва, Смоленск, Минск, Витебск. В это время здесь вышлo более 20 книжек (около 1/3 всех изданиыx в 1919-июне 1940 г.), а также несколько периодических (5 из 81 издаиия). Ведущую роль играл орган ЦК КСМ Литвы "Dаrbininkų jaunimas" («Рабочая молодежь», 1923-1933 гг.), в 1923-1928 гг. издававшийся в Смоленске (из 51 иомеров 36). Эта газета и бопьшинство других изданий комсомола Литвы вышли в издательстве ЦК КП Литвы в Смолеиске и только незначитeльная часть изданий в Москве, Витебске, Мивске.Благодаря нитернацновальной помощи Советской cтpaвы был приобретев опыт в работе, подготовлевы политически зрeлые кaдpы для подпольной рабoты в Литве.

"Young people need their own theater, akin to their own spirit," wrote the actor Nikolai Kriuchkov in a memoir of his life in the theater in the 1920s and 1930s. While he acknowledged that the Soviet Union had developed a network of professional Komsomol theaters aimed at youth, Kriuchkov charged that in general these theaters simply duplicated the repertoire of conventional stages. But TRAM, an acronym for the Theater of Working-Class Youth (Teatr Rabochei Molodezhi), where Kriuchov got his start, was different. "It had its own topical themes, its own character, and young people went willingly."

Communism in the Soviet Union has long served officially as religion's surrogate. It has offered an organized and compelling belief system with which to rationalize the misfortunes of the past, establish codes of behavior to manage the present, and conceptualize the future. Although communist theory categorically rejects religion, it actively promotes, and is itself predicated on, institutions of "faith" in the abstract sense. The herculean industrialization and literacy campaigns of the early decades of Soviet rule that forever transformed the USSR's largely illiterate, agricultural society vividly illustrate the power and popular legitimacy of communist institutions of "faith" such as the Party and the Komsomol. Trusting that earthly sacrifice will bring future rewards has been as much the basis of Soviet communism as it has been of the Abrahamic tradition of religion addressed in this issue.

Wladimir Berelowitch, The ancient and the new: the life of the Russian village under the NEP as per Soviet monographs of the time.
At the time of the NEP, Soviet villages had been the subject of different monographs bearing on all aspects of rural life, in most cases on the scale of the volost'. These monographs, which combine precise information with personal impressions and comments of peasants, constitute irreplaceable evidence bearing on changes that occurred in the Russian countryside.
Utilizing this little-explored source, the author endeavors to establish the constants. The analysis attempts to show that the "ancient" is still very much alive and that the "new" that the research workers endeavor to define is mostly mythical: the differentiation of peasants is very slight, the Soviet institutions are but barely implanted, the political influences practically non-existent, and the Church still present. But against the background of deep social changes (propulsion towards instruction, unsettling of the family...), new elements tend to appear (school of atheism, anti-adult Komsomols...) announcing the revolution of 1929.

A Moscow poet recalls his conversation with the KGB This is the transcript of a conversation between the Russian poet Vitaly Pomazov and KGB staff member Yu. N. Uvarov on 21 April, 1982, at the Serpukhov KGB Administration. Present during the conversation was another KGB staff member, who declined to introduce himself. Some of the remarks are his. The transcript was made by Vitaly Pomazov from memory following the conversation and is slightly abridged. The heading is a word-play on a famous, very 'Soviet' poem by Vladimir Mayakovsky, 'Discussion about Poetry with a Finance Inspector', It is an accurate and poignant reproduction of a situation very familiar to nearly every uncensored person of letters in the Soviet Union, and, indeed, in all countries of the Soviet bloc. The basic purpose of such 'preventive conversations' is ordinarily to 'sound out' the author of a 'criminal' work, but they are often also an attempt to warn him of 'responsibility for acts perpetrated'. An appropriate 'steps taken' entry is made in the 'offender's' dossier as a result of such discussions. Vitaly Pomazov (born in 1946 or 1947) studied history at the University, but in 1968 was expelled from both the Komsomol (Communist Youth Organisation) and the University. The reason was his sociological research study 'State and Democracy'. In 1971 Pomazov was arrested on a charge of 'anti-Soviet activities' and sentenced to one-and-a-half year's imprisonment. After completing the prison term, he was forbidden to live in Moscow and moved about 50 or 60 kilometres to Serpukhov, where the conversation took place. He is editor of the typewritten literary miscellany Protalina (untranslatable expression — it describes a patch of land in early spring, from which the snow has disappeared during a thaw, while the surrounding countryside is still covered with snow and ice).