Abstract: The subject of this research is the interrelation of the diverse classes of youth with Komsomol, which strived to eliminate the religious moods in the Soviet society. Attention is focused on the examination of the atheistic influence of Komsomol upon youth on the brink of the 1950’s – 1960’s, a period that became crucial in the relations between the church and the state, as well as upbringing of the new generations, which according to the Soviet authorities were destined to live in the era of Communism. One of the main plots of this article is dedicated to the analysis of the activity of Komsomol aimed at separation of the religion from the folk traditions, and their adaptiveness to the tasks of propaganda of the Communist ideology, as well as the Soviet style lifestyle. Komsomol is being viewed as a sociocultural phenomenon of the XX century. In study of the atheistic influence upon the youth, the authors based themselves on the fact that atheism is one of the forms of the freethought with regards to religion, and a rather characteristic element of the spiritual and ethical life. It is demonstrated that atheistic work in Komsomol was primarily aimed not at the struggle against the religious views, but at the consolidation of the atheistic outlook among the members of Komsomol themselves. However, the attempts to completely overcome the religious influence within Komsomol have failed. The Komsomol was leading the youth away from religion not as much by its antireligious work, as much as by its successful cultural-public work, and organization of groups of diverse interests.  The broader was impact of the new Soviet culture, the narrower became the influence of the religious culture upon the society.

Abstract: The subject of this research is the policy and public work of Komsomol and manifestations of the cults of V. I. Lenin and I. V. Stalin during its implementation in the 1950’s. The author examines their influence upon the political culture of the Soviet youth. Special attention is given to the manifestations of cult in literature and visual art. At the same time, the author took into consideration the specificity of the youth consciousness justified by the age, as well as by the status of youth as a social group. It is highlighted that as a rule, young men and women stood out in their lack of life goals, indecisiveness of social orientations, and incompleteness of the process of formation of their own ideology. The Komsomol is being viewed as a sociocultural phenomenon. It is demonstrated that in fight against cult of personality, Komsomol (as well as the government) was not consistent. Not denying the direction of disenchantment of the personality cult itself, in the late 1950’s, Komsomol more often expressed intolerance towards the supporters of a radical rejection from the cult political behavior. Unlike the previous years, Lenin’s cult did not serve as an instrument of strengthening the cult of Stalin, but rather contributed into the strengthening of the Komsomol political leadership, as well as added “sacredness” to the political regime.

Abstract: This article makes an attempt to comprehensively evaluate the style of the work Komsomol organizations of the 1950’s and its impact upon the political culture of Soviet youth. In the author’s opinion, the study of the political culture of the society during one of the pivotal stages of historical development alongside the clarification of the factors influencing its formation, creates the prerequisites for the establishment of high culture of political relations as a sign of civil society, as well as for their rationalization and intellectualization.  This material increases its relevance due to the 100th anniversary of the Communist Union of Youth. Komsomol is being viewed as a peculiar Soviet “ministry of youth”, a so-called interlink between the government and the youth. The research demonstrates that many negative trends in life of the union have not been determined even at the end of a decade. The triumph of bureaucratic tendencies in Komsomol contributed into manifestations of nihilism within the youth environment, youth’s disbelief in their own strength, as well as indifference towards everything. The style of the Komsomol activity encouraged the entrenchment of double standards among youth, the difference between the words and actions, official and daily behavior. At the same time, the author notes the rise of tendencies which overall played a positive role in formation of the youth’s political culture in the life of Komsomol, such as: strengthening of the elements of self-governance; riddance of the campaigns against “public enemy”; criticism of welfare mentality; rejection from the practice of mass transference of Komsomol personnel; consideration of age peculiarities of the youth; increase of attention towards organization of leisure among the members of Komsomol and the youth.