Soviet Orphans of the Great Purge

From The Whisperers: Private Lives in Stalin’s Russia, by Orlando Figes (Metropolitan, 2007), pp. 335-343:

The Great Terror swelled the orphan population. From 1935 to 1941 the number of children in living in the children’s homes of Russia, Belarus and Ukraine alone grew from 329,000 to approximately 610,000 (a number which excludes the children ‘lent out’ by the orphanages to Soviet farms and factories)….

Nikolai Kovach was born in 1936 in the Solovetsky labour camp. Both his parents had been sentenced to ten years in the White Sea island prison in 1933. Because his mother was then pregnant with his older sister Elena, they were allowed to live together as a family within the prison. But then, in January 1937, the NKVD prohibited cohabitation in all labour camps. Nikolai’s mother was sent to a camp in Karelia (where she was shot in November 1937); his father was dispatched to Magadan (where he was shot in 1938) … but Nikolai was taken north to Olgino, the resort on the Gulf of Finland favoured by the Petersburg elite before 1917, where the NKVD had set up an orphanage for children of ‘enemies of the people’ in a wing of the old white palace of Prince Oldenburg….

Without the influence of a family, Nikolai and his fellow orphans grew up with very particular ideas of right and wrong; their moral sense was shaped by what he calls the ‘laws of the jungle’ in the orphanage. These laws obliged every child to sacrifice himself for the collective interest. Nikolai explains:

If a person had done something wrong, for which we could all be punished, then that person was made to confess to the authorities. We would make him take the punishment rather than be punished as a group. If we could not persuade him verbally, we would use physical methods to make him own up to his crime. We would not denounce him – it was forbidden to betray one’s own – but we made sure that he confessed.

But if it was forbidden to betray one’s own, a different law applied to the relations between children and adults. The orphans all admired Pavlik Morozov. ‘He was our hero,’ Nikolai recalls.

Since we had no understanding of a family, and no idea what a father was, the fact that Pavlik had betrayed his father was of no significance to us. All that mattered was that he had caught a kulak, a member of the bourgeoisie, which made him a hero in our eyes. For us the story was all about the class struggle, not a family tragedy.

The moral system of the orphanage – with its strong collective and weak familial links – made it one of the main recruiting grounds for the NKVD and the Red Army. There were millions of children from the 1930s who spent their lives in Soviet institutions – the orphanage, the army and the labour camp – without ever knowing family life. Orphan children were especially susceptible to the propaganda of the Soviet regime because they had no parents to guide them or give them any alternative system of values. Mikhail Nikolaev, who grew up in a series of children’s homes in the 1930s, recalls that he and his fellow orphans were indoctrinated to believe that the Soviet Union was the best country in the world, and that they were the most fortunate children in the world, because everything had been given to them by the state, headed by the father of the country, Stalin, who cared for all children:

If we had lived in any other country, we would have died from hunger and from cold – that is what we were told … And of course we believed every word. We discovered life, we learned to think and feel – or rather learned not to think or feel but to accept everything that we were told – in the orphanage. All our ideas about the world we received from Soviet power.

Mikhail, too, was very struck by the legend of Pavlik Morozov. He dreamed of emulating his achievement – of exposing someone as an enemy or spy – and was very proud when he became a Pioneer. Like many orphans, Mikhail saw his acceptance by the Pioneers as the moment he fully entered Soviet society. Until then, he had always been ashamed about his parentage. He had only fragmentary recollections of his mother and father: a memory of riding with his father on a horse; a mental picture of his mother sitting by a lamp and cleaning a pistol (which made him think that she must have been a Party official). He did not know who his parents were; nor did he know their names (Mikhail Nikolaev was the name he had been given when he first came to the orphanage). He recounted an incident from when he had been four or five years old: his former nanny had come to visit him in the children’s home and had told him that his parents had been shot as ‘enemies of the people’. Then she said: ‘They should shoot you too, just as they shot your mother and father.’ Throughout his childhood Mikhail felt ashamed on this account. But this shame was lifted when he joined the Pioneers: it was the first time he was recognized and valued by the Soviet system. As a Pioneer, Mikhail looked to Stalin as a figure of paternal authority and care. He believed all goodness came from him: ‘The fact that we were fed and clothed, that we could study, that we could go to the Pioneers Camp, even that there was a New Year’s tree – all of it was down to comrade Stalin,’ in his view.

The children at Mikhail’s orphanage were put to work at an early age. They washed the dishes and cleared the yard from the age of four, worked in the fields of a collective farm from the age of seven, and, when they reached the age of eleven, they were sent to work in a textiles factory in the nearby town of Orekhovo-Zuevo, 50 kilometres east of Moscow. In the summer of 1941, Mikhail was assigned to a metal factory in one of the industrial suburbs of Orekhovo-Zuevo. Although he was only twelve, the doctors at the orphanage had declared him to be fifteen on the basis of a medical examination (Mikhail was big for his age) and had given him a new set of documents which stated – incorrectly – that he was born in 1926. There was a policy of declaring orphaned children to be older than their age so that they would become eligible for military service or industrial work. For the next two years Mikhail worked in the steel plant in a brigade of children from the orphanage. ‘We worked in shifts – one week twelve hours every night, the next twelve hours every day. The working week was seven days.’ The terrible conditions in the factory were a long way from the propaganda image of industrial work that Mikhail had received through books and films, and for the first time in his life he began to doubt what he had been taught. The children slept in their work clothes on the floor of the factory club and took their meals in the canteen. They were not paid. In the autumn of 1943, Mikhail ran away from the factory and volunteered for the Red Army – he did so out of hunger, not patriotism – and became a tank driver. He was just fourteen.

Like Mikhail, Nikolai Kovach was extremely proud when he joined the Pioneers. It gave him a sense of inclusion in the world outside the orphanage and put him on a par with other children his age. Kovach went on to join the Komsomol and become a Party activist; The History of the CPSU was his ‘favourite book’. He joined the Red Army as a teenager and served in the Far East. When he was demobilized he could not settle into civilian life – he had lived too long in Soviet institutions – so he went to work for the NKVD: it enabled him to study in the evening at its elite military academy. Kovach served in a special unit of the NKVD. Its main task was to catch the children who had run away from children’s homes.

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5 Comments

Filed under family, Russia, USSR

5 responses to “Soviet Orphans of the Great Purge

  1. Is that a photoshopped banner or a real photo?

  2. The wall covered with artistic graffiti of Hawaiian icons Bruddah Iz and Don Ho is real. It can be seen from the H1 freeway in Honolulu just after one passes the University Avenue ramps on the way toward downtown. The only Photoshopping I did was to crop and resize it into a banner.

  3. Pavlik Morozov is ammoral son of his land/

  4. I think it is real picture.

  5. Pingback: A Jewish Perspective on the Justina Pelletier Case | Globe Tribune.Info בס”ד

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