Into the Cosmos by James T. Andrews & Asif A. Siddiqi
Author:James T. Andrews & Asif A. Siddiqi [Andrews, James T. & Siddiqi, Asif A.]
Language: eng
Format: epub
Published: 2014-08-17T00:44:48+00:00
Cosmic Enlightenment 179
Figure 7.1. Village planetarium lecture, Kharkiv region, Ukraine, in the early 1960s.
Source: Image courtesy of Kharkov Planetarium imeni Iu. A. Gagarina.
against the church.82 Positive measures, which grew in importance by
the late 1950s, entailed a campaign of mass enlightenment. In practice,
this meant a calling to arms of the “Knowledge” Society (Obshchestvo
“Znanie”), the primary Soviet institution charged with the development
of the new Communist citizen on the ground and, until 1964, the largest
institution involved in the theoretical development and practical applica-
tion of atheist education.83
Party cadres and intelligentsia enthusiasts were urged to form
local-level organizations (atheist clubs, Houses of Atheism, atheist de-
partments in educational institutions, and atheist sections in local party
organs, among others). These new institutions held atheist film screen-
ings, hosted debates, and question-and-answer sessions that brought
together believers and atheists, and staged atheist holidays to compete
with their religious equivalents, and—in what was the most frequently
employed form of atheist education—organized lectures by members of
the “Knowledge” Society.84 With the intensification of atheist propaganda
over the course of the 1950s, the “Knowledge” Society received a new
journal, titled Nauka i religiia (Science and religion), which after several years of discussion and preparation began publication in 1959. The jour-
180 Victoria Smolkin-Rothrock
nal was aimed at both the mass reader and the propaganda worker and
covered the history of religion, the party’s evolving position on religion
and atheism, and of course the popularization of scientific achievements
and the scientific-materialist worldview. It also explicitly addressed the
philosophical and religious issues raised by space exploration in period-
ic articles on the subject that fell under the rubric “Man: Master of Na-
ture.”85 The inside cover of the first issue proudly displayed the blueprint
for the monument to Soviet space exploration planned for construction
at Moscow’s Exhibition of National Economic Achievements (VDNKh).86
At the turn of the decade, the society was given the brand-new Moscow
House of Scientific Atheism as well as the administration of the Moscow
Planetarium, which became a critical site of atheistic activity—a cata-
lyst for linking cosmic enlightenment with antireligious thought (figure
7.1).87
A Planetarium for Believers and Bibles for Cosmonauts
In the post-Stalinist Soviet Union, the planetarium was widely con-
sidered to be one of the most effective spaces in which to conduct atheist
work, admired for its aesthetically pleasing and intellectually engaging
methodology that emphasized the experiential component of education.
The leadership’s faith in the atheist potential of the planetarium was
made evident by the state’s significant investment of resources into the
construction of planetariums, despite the fact that as late as 1959, even
the most central Soviet planetarium—the Moscow Planetarium—contin-
ued to operate at a loss.88 With the revival of the antireligious campaign
in the mid-1950s, the number of planetariums was expanded, as was the
scope of their atheist work. The thirteen planetariums that existed in the
USSR in the early 1950s were considered insufficient, and atheists called
for a planetarium in every major Soviet city.89 By 1973 the Soviet Union
had more than seventy planetariums, the majority of which were con-
structed over the course of the Khrushchev era.90
The state’s investment in the planetarium’s atheist function was like-
wise evident in the fact that in the spring of 1959 the Soviet Council of
Ministers transferred
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