“People will divide into “parties” over the question of a new gigantic canal, or the distribution of oases in the Sahara (this type of question will exist too), on the regulation of the elements and the climate, over a fresh theatre, over chemical hypotheses, over two competing tendencies in music, and over a best system of sports.”
– Leon Trotsky, Literature and Revolution
In the beginning of the twentieth century sport had not flourished in Russia to exactly the same extent as in countries such as for example Britain. A lot of the Russian population were peasants, expending hours every day on back-breaking agricultural labour. Leisure time was difficult to come by and even then people were often exhausted from their work. Needless to say people did still play, taking part in such traditional games as lapta (similar to baseball) and gorodki (a bowling game). A smattering of sports clubs existed in the larger cities but they remained the preserve of the richer members of society. Ice hockey was starting to grow in popularity, and top of the echelons of society were keen on fencing and rowing, using expensive equipment most people would never have been able to afford.
In 1917 the Russian Revolution sites like firstrowsports turned the world upside down, inspiring millions of people using its vision of a society built on solidarity and the fulfilment of human need. Along the way it unleashed an explosion of creativity in art, music, poetry and literature. It touched all areas of people’s lives, including the games they played. Sport, however, was definately not being a priority. The Bolsheviks, who had led the revolution, were met with civil war, invading armies, widespread famine and a typhus epidemic. Survival, not leisure, was the order of the day. However, during the early area of the 1920s, prior to the dreams of the revolution were crushed by Stalin, the debate over a “best system of sports” that Trotsky had predicted did indeed happen. Two of the groups to tackle the question of “physical culture” were the hygienists and the Proletkultists.
Because the name implies the hygienists were a collection of doctors and healthcare professionals whose attitudes were informed by their medical knowledge. Generally speaking these were critical of sport, concerned that its focus on competition placed participants at risk of injury. They were equally disdainful of the West’s preoccupation with running faster, throwing further or jumping greater than ever before. “It is completely unnecessary and unimportant,” said A.A. Zikmund, head of the Physical Culture Institute in Moscow, “that anyone set a new world or Russian record.” Instead the hygienists advocated non-competitive physical pursuits – like gymnastics and swimming -as ways for people to remain healthy and relax.
For a period of time the hygienists influenced Soviet policy on questions of physical culture. It was on their advice that one sports were prohibited, and football, boxing and weight-lifting were all omitted from the programme of events at the First Trade Union Games in 1925. However the hygienists were definately not unanimous within their condemnation of sport. V.V. Gorinevsky, for example, was an advocate of playing tennis which he saw to be an ideal physical activity. Nikolai Semashko, a health care provider and the People’s Commissar for Health, went much further arguing that sport was “the open gate to physical culture” which “develops the type of will-power, strength and skill which should distinguish Soviet people.”
In contrast to the hygienists the Proletkult movement was unequivocal in its rejection of ‘bourgeois’ sport. Indeed they denounced anything that smacked of the old society, be it in art, literature or music. They saw the ideology of capitalism woven into the fabric of sport. Its competitiveness set workers against each other, dividing people by tribal and national identities, as the physicality of the games put unnatural strains on the bodies of the players.
In place of sport Proletkultists argued for new, proletarian types of play, founded on the principles of mass participation and cooperation. Often these new games were huge theatrical displays looking more like carnivals or parades than the sports we see today. Contests were shunned on the foundation that they were ideologically incompatible with the brand new socialist society. Participation replaced spectating, and each event contained a distinct political message, as is apparent from some of their names: Rescue from the Imperialists; Smuggling Revolutionary Literature Over the Frontier; and Helping the Proletarians.
It would be easy to characterise the Bolsheviks as being anti-sports. Leading members of the party were friends and comrades with those that were most significant of sport through the debates on physical culture. A number of the leading hygienists were near Leon Trotsky, while Anotoli Lunacharsky, the Commissar for the Enlightenment, shared many views with Proletkult. In addition, the party’s attitude to the Olympics is generally given as evidence to aid this anti-sport claim. The Bolsheviks boycotted the Games arguing that they “deflect workers from the class struggle and train them for imperialist wars”. Yet the truth is the Bolshevik’s attitudes towards sport were somewhat more complicated.
It is clear that they regarded participation in the new physical culture as being highly important, a life-affirming activity allowing people to experience the freedom and movement of these own bodies. Lenin was convinced that recreation and exercise were integral elements of a well-rounded life. “Teenagers especially have to have a zest for life and become in good spirits. Healthy sport – gymnastics, swimming, hiking all types of physical exercise – ought to be combined whenever you can with a number of intellectual interests, study, analysis and investigation… Healthy bodies, healthy minds!”
Unsurprisingly, in the aftermath of the revolution, sport would play a political role for the Bolsheviks. Facing internal and external threats which would decimate the working class, they saw sport as a means by which the health and fitness of the populace could be improved. As early as 1918 they issued a decree, On Compulsory Instruction in the Military Art, introducing physical training to the education system.
This tension between the ideals of a future physical culture and the pressing concerns of the day were evident in an answer passed by the Third All-Russia Congress of the Russian Young Communist League in October 1920:
“The physical culture of younger generation is an essential element in the overall system of communist upbringing of teenagers, targeted at creating harmoniously developed humans, creative citizens of communist society. Today physical culture also has direct practical aims: (1) preparing young people for work; and (2) preparing them for military defence of Soviet power.”
Sport would also play a role in other areas of political work. Before the revolution the liberal educationalist Peter Lesgaft noted that “social servitude has left its degrading imprint on women. Our task is to free the feminine body of its fetters”. Now the Bolsheviks attempted to put his ideas into practice. The position of ladies in society had recently been greatly improved through the legalisation of abortion and divorce, but sport could also play a role by increasingly bringing women into public life. “It really is our urgent task to draw women into sport,” said Lenin. “If we are able to achieve that and obtain them to make full use of the sun, water and fresh air for fortifying themselves, we shall bring an entire revolution in the Russian way of life.”
And sport became another way of conveying the ideals of the revolution to the working classes of Europe. The worker-sport movement stretched across the continent and millions of workers were members of sports clubs run mainly by reformist organisations. The Red Sports International (RSI) was formed in 1921 with the express intention of connecting with one of these workers. Through the following decade the RSI (and the reformist Socialist Worker Sports International) held a variety of Spartakiads and Worker Olympics in opposition to the official Olympic Games. Worker-athletes from across the globe would come together to take part in a whole selection of events including processions, poetry, art and competitive sport. There is none of the discrimination that marred the ‘proper’ Olympics. Men and women of all colours were eligible to take part regardless of ability. The results were quite definitely of secondary importance.