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At the same time, more and more women entered the workforce. Between and , the number of industrial workers in Russia increased by ,, with more than 80 per cent of those being women. Socialist ideology is grounded in the promise of radical equality, so it makes sense, at some level, that Soviet society ought to entail equality between genders, too. Karl Marx had argued that working women were doubly oppressed — in factories, and at home and in the family.

Yet among socialist organisations, prior to the October Revolution, concerns about the status of women were usually dismissed as bourgeois diversions. Socialist orthodoxy expressed the belief that the class struggle would automatically liberate working women along the way. O ne of the foremost activists of this generation was the aforementioned Alexandra Kollontai, the first Commissar of Social Welfare and the most prominent woman in the Kremlin government.

Kollontai was the key ideologist of sexual freedom. While still married, in Kollontai started giving lessons to working women, and helped to set up filters to clear the polluted air in factories. But after seeing the squalor in which workers spent their days and nights, she realised that there was only so much she could do with charity. In search of answers, Kollontai left her husband and her four-year-old child, and went to Zurich to study economics before returning to Russia. This was about liberating women from expectations of monogamy and family servitude.

In , Kollontai fled Russia to avoid arrest, and became close to Lenin, who was in exile in Switzerland. In , two years after her appointment, Kollontai helped to set up the Zhenotdel or what we might call the Femdept , a government department for the advancement and education of women. For Kollontai, the sexual revolution was mainly about mentally liberating women from the expectations of monogamy and servitude to the family.

Being able to decide when to have children, she argued, and secure in the knowledge that the state would provide for them, would allow women to study, work and involve themselves in public affairs. Kollontai emphasised how the social dominance of love simply reinforced power imbalances between the sexes. By the s, such shifts appeared to be underway. As well as freeing women to self-define beyond romance, Kollontai wanted to rehabilitate friendship as a model for more equitable relationships.

In prehistoric times, she said, humanity imagined love as a form of kindred affection, as between siblings and cousins. W omen in those early years after the revolution still had plenty of problems, of course. Female unemployment remained high, sexual violence was still prevalent, and some observers decried how the new sexual policies appeared to allow intimate partners to be exploited and then cast aside.

In his travel diary Russia: A Chronicle of Three Journeys in the Aftermath of the Revolution , the Greek writer Nikos Kazantzakis observed how the women he met in Moscow told him they were more concerned with building socialism than with getting married. But simply, without love talk and wasting time. He thought that forsaking all-consuming ideas about marriage would strengthen class solidarity and push workers to commit to implementing a socialist society.

Yet like some other senior members of the Party, he had his reservations. A French-born socialist, she moved to Russia to live with her grandmother and aunt when she was five. She married the wealthy owner of a textile factory, Alexander Armand, at 19; nine years later, she ended her marriage to pursue a long relationship with his brother Vladimir, a student and revolutionary 11 years her junior.

For Armand, freedom of sexual expression was the feminist core of the socialist revolution. Like Kollontai, she began her activism by doing charity work. During her first marriage, she set up a school for peasant children, co-founded and chaired the Moscow Society for Improving the Lot of Women, which trained poor and working women, and helped to rehabilitate former prostitutes.

This seems to be the point at which Armand became convinced that genuine social change demanded revolution. Armand then went to study economics in Brussels, and travelled between Russia and France to do undercover work for the socialist movement. In , she met Lenin in Paris, and after the revolution, moved into the Kremlin with him and his wife, Nadezhda Krupskaya. Lenin and Armand had a child together, and it appears Krupskaya knew about the affair.

Worrying that she had overworked herself, in , Lenin asked Armand to take a break in the Caucasus. Shortly after she arrived there, Armand caught cholera and died in less than one month. Distraught over her death, Lenin ordered for her to be buried in the Kremlin, next to the other martyred revolutionaries. W hile Armand and Kollontai understood sexual liberation mainly as freedom from marriage and housework, the writer, socialite and film director Lilya Brik embraced a more intense and systematic version of free love — polyamory.

Mayakovsky and Brik met at the literary salon she hosted in July A love affair then began between Lilya Brik and Mayakovsky. Three years later, Mayakovsky moved in with the Briks in their flat, and then all three went to live in a country house. One rule of this unconventional household was that each member must grant freedom to the others. A fter Armand died in , Kollontai took sole leadership of the Zhenotdel.