The daily worker. [volume] (Chicago, Ill.) 1924-1958, 1925-10-24
"KreStianka"
BY MORRIS sAckALL.

of the woman in the villages OF So
Wet Russia. It is magazine that con-
tains articles, short stories, reports,
and Illustrations, also letters written
nv the women Of the village that are
scattered all over the big land that
is now consisting of socialist Soviet
republics, and forty nine languages
are spoken in this land of Communist
life and activity
Who does not know the life of the
Russian "Baba" in the former times
in the Russian villages?
The peasant woman was slave OF
slaves. She worked together with
her husband the mujik in filling the
soil. She raised children, she cooked
the meals, spun the cloth, kept the
household and was the object Of the
anger and drunkenness, darkness and
beastality of the mujik. The
Russian peasant was illiterate, was
kept in subsection, worked in a pri-
mitive surrounding, and the tragedy
of his life was the double tragedy OF
his wife, who suffered equally as he
and also because of her lower place
in society. She was not considered
an equal person, and therefore she
felt the beating of her husband and
the insult of life in a degree that is
hard to imagine.
The Soviet government brought
equality to the woman in the village,
who is not only worker, but also
a mother to children. She keeps in
her hands the future generation of
the greatest part of the population.
"Krestianka," the magazine for the
peasant woman, tells us the story of
the new freedom, of the new place
that the woman in the village occupies
in the life of building up the work
ers' and peasants republics of Soviet
Russia.
We see in the magazine "Krestian-
ka" a report and a photograph of
general convention that was held in
Moscow in March of this year of
workers among the peasant women.
The delegates were simple women OF
the villages, among them we find
Krupskaia and Kalinin. They de-
liberated about the problems of the
woman in the village, not only how
to get her. interested in the Com
munist movement, but first of all,
to get her to understand that her
position in life is now based on
equality in the economic, political, and
cultural spheres. She is not any more
the inferior slave of the husband, of
the officer of the village, but she has
the right and the privilege to partici-
pate in all Soviets and the elections,
that she is equal before the law,
that she has the right to stand up
against the insults of her husband, Of
the kulak (rich peasant), or the fac
tory owner.
In the report of this convention the
active workers in the villages demon
strated the great spirit OF awakening
that goes on in those little huts
among the poor peasant women in
regard to education.
Peasant women go to the elections
of the village Soviets, put up their
candidates, are elected to these So
viets and spread propaganda for it.
They are judges in courts of the vii
,lage and village district, they take an
interest in education, they feel that
as mothers they must be in a position
to be able to help their children in
their work in schools.
The little school houses that are to
be found now in great deal Of
villages contain ''Lenin corner"
decorated with red ribbons, with a
little library. Who are the ones who
organize those corners? The peasant
women. They donate pounds OF flour,
bushels of wheat, sell it, and for this
money they buy the necessary books,
magazines for the Lenin corners in
the schools Of the villages. After a
long, day of hard toll on the field,
after they put their little children to
hod tha naocanf xuoY,nau oaf foOafhor