In 1928, the Soviet government launched an aggressive five-year campaign to build Russia’s industrial capacity and revolutionize agricultural production. One way to move the population towards these goals, while also teaching them to recognize the dangers of capitalism and religion, was the dissemination of educational propaganda. The Anti-Religious Alphabet, published in 1933, reflects both real and perceived threats to the security of the Soviet government in the late 1920s and early 1930s. It also captures the escalating violence of the tactics used to discredit religious belief, which was thought to be a significant obstacle to the success of the Soviet regime.
With illustrations by the well-known political satirist Mikhail Cheremnykh and text by his wife Nina, The Anti-Religious Alphabet was probably used in Soviet elementary schools as part of an atheist education program for children. Choosing a cheerful young communist as their protagonist, the Cheremnykhs used humor to help Soviet schoolchildren recognize class enemies in their midst and encourage them to reject the beliefs of their parents.
Each small poster of The Anti-Religious Alphabet illustrates a letter of the Russian alphabet. Like many other alphabets for children, each letter is accompanied by an alliterative word or phrase—“A is for Apple, B is for Boy”—that encourages readers to link the letter and word through sound. Unlike “A is for Apple,” though, each letter of The Anti-Religious Alphabet is captioned with a four-word slogan that condemns all forms of religious belief and advocates a new secular paradise of tractors, science, and collective farming.
The artist used wordplay to strengthen the messages in this poster: in Russian, kulak means both fist and a wealthy land-owning peasant. The fist in this poster is crowned with a kulak’s cap and manipulates a “holy fool” as if he were a puppet. Holy fools traveled throughout the countryside and were often seen as prophets of wisdom. Here, the holy fool is crying out to an old peasant woman “Don’t join the kolkhoz,” as the Kulaks were opposed to the campaign for collective farms.