The second question is from where did the pioneer movement derive its strength? The Zionist pioneering youth movements took on the responsibility of all Jewish public life, a bit too late perhaps, during the most difficult days. I believe that one does not have to probe too far to find the answer. It would be wrong, painfully wrong, to assume that the resistance displayed by the youth during the stormy days of destruction was the response of a few individuals, of Yitschak, or Zivia, or Mordechai, or Frumka. We have lived and still live with the conviction that our fate would have been very different had we not been members of the Movement, if we had not absorbed the values that it gave us from childhood.
This is the real secret of the movement’s strength. The Movement always knew how to demand everything from its members. The Movement’s goal had always been to educate a new kind of man, capable of enduring the most adverse conditions and difficult times while standing up for the emancipation of our people, of the Jew, of mankind. It was our movement education which gave us the strength to endure.
I don’t know if I succeeded in describing how much we tried to live up to those values. I did mention how we were almost obsessed at times with preserving the unblemished personal morality of each of our members as individuals, and of the movement as a whole….
What gave us this moral strength? We were able to endure the life in the ghetto because we knew that we were a collective, a movement. Each of us knew that he wasn’t alone. Every other Jew faced his fate alone, one man before the overpowering, invincible enemy. From the very first moment until the bitter end, we stood together as a collective, as a movement. The feeling that there was a movement, a community of people who cared about each other, who shared ideas and values in common, made it possible for each of us to do what we did. The greatest tragedy was that the Jews did not know what to do. From the very first days of demoralisation in the ghetto until the final days of destruction and death, they did not know what to do. We knew. Our movement values showed us our goals and how to achieve them. This was the source of the strength to live. It is the very same source which keeps the survivors alive even today.
Showing posts with label Hagshama Atzmit. Show all posts
Showing posts with label Hagshama Atzmit. Show all posts
Wednesday, March 26, 2014
Elements of Kvutza
Respect is not fear or awe; it denotes the ability to see a person as he/she is, to be aware of the unique individuality. Respect means the concern that the other person should grow and unfold as they are. Respect, thus, implies the absense of exploitation. I want the loved person to grow and unfold for their own sake, and not for the purpose of serving me. If I love the other person, I feel one with him or her, but with them as they are, not as I need them to be as an object for my use. It is clear that respect is only possible if I have achieved independence, without having to exploit anyone else. Respect exists only on the basis of freedom, for love is the child of freedom, never that of domination.
The most fundamental kind of love, which underlies all types of love, is brotherly love. By this I mean the sense of responsibility, care, respect, knowledge of any other human being, the wish to further his life. This is the kind of love the Bible speaks about when it says: Love your neighbour as yourself. Brotherly love is love for all human beings; it is characterized by its very lack of exlusiveness. If I have developed the capacity for love, then I cannot help loving my brothers. In brotherly love there is the experience of union with the whole of mankind, of human solidarity. Brotherly love is based on the experience that we're all one.
The differences in talents, intelligence, knowledge are negligible in comparison with the identity of the human core common to all men. In order to experience this identity it is necessary to penetrate from the periphery to the core. If I perceive in another person mainly the surface, I perceive mainly differences, that which separates us. If I penetrate to the core, I perceive our identity, the fact of out brotherhood.
Intentionality: The first thing we have to learn is that love is an art, just as living is an art; if we want to learn how to love we must proceed in the same way we have to proceed if we want to learn any other art. Maybe here lies the answer to the question of why people in our culture try so rarely to learn this art, in spite of their obvious failures: in spite of the deep-seated craving for love, almost everything else is considered to be more important than love: success, prestige, money, power - almost all our energy is used for learning of how to achieve these aims, and almost none to learn the art of loving.
For loving relationships energy must be directed towards the creation and perpetuation of love. In other words, love must be intentional. Each member of a kvutza must actively develop and explore their relationships with each other as well as their understanding of themselves. These things cannot happen on their own, they need intentionality.
Love isn't primarily about relating to one specific person, but ''is an attitude, an orientation of character, which determines the relatedness of the person to the world as a whole, not toward one 'object of love.' '' It follows that authentic love isn't remotely connected to the familiar, superficial, and much-misunderstood notion of romantic love, or ''falling in love.'' Rather, it's a demanding and disciplined ''art'' that includes elements of care, effort, respect, courage, responsibility and knowledge. Love, like any other ''art,'' involves mastering both theory and practice.
Consensus
Consensus is a process for group decision-making. The goal of consensus is for the group to work collaboratively to achieve better solutions, and to promote the growth of community and trust among the group members. All the participants are encouraged to give ideas and input. The input and ideas of all participants are gathered and synthesized to arrive at a final decision acceptable to all. Consensus requires members to listen and understand all sides of the issue.
Many of the decisions we face demand that we find ways to listen to opposing points of view, and find ways to accommodate deeply held and differing values. Conventional decision making mechanisms tend to exclude rather than include diverse interests and do not cope well with the complexity that many social issues present. In spite of this, Consensus Decision Making is currently the least used form of conflict resolution, taking a back seat to majority voting, Robert's rules, adversarial processes, and power structures. In spite of this, decision making by consensus can also be the most powerful and durable form of agreement.
Decision making is as much about conflict as it is about agreement. Consensus works better in an atmosphere in which conflict is encouraged, supported, explored and resolved cooperatively with respect and creativity. Conflict is desirable. It is not something to be avoided, dismissed, diminished or denied.
While consensus decision making may not be appropriate in all circumstances, it can be invaluable in reconciling competing interests, forging cooperative partnerships and exploring creative solutions to complex issues. Consensus processes do not avoid conflict or require abdication of leadership - but call upon leaders to forge partnerships that work toward developing solutions. A consensus process provides an opportunity for participants to work together as equals to realize acceptable actions or outcomes without imposing the views or authority of one group over another.
Economics
What does this cooperation look like? The concept of mutual aid dictates the sharing of resources and services to better one another not to benefit the individual over another in terms of greater monetary value and prestige in society.
Mutual aid is arguably as ancient as human culture; an intrinsic part of the small, communal societies, universal to humanity’s ancient past. From the dawn of humanity, until far beyond the invention of agriculture, humans were foragers, exchanging labor and resources for the benefit of group and individual alike.
We have been given the message that it is human nature to compete with one another but that is because our society is based on competition. This does not mean however that society cannot be based on a different set of principles and values, ones that stress cooperation over competition.
Our very concept of human nature, what we believe human beings are even capable of is affected by our economic system. If we create a structure that promotes cooperation over competition our very concept of human nature changes.
KUPA: A communal fund which acts as a tool that kvutzot use to build relationships, shared responsibility, and communal ownership.
The most fundamental kind of love, which underlies all types of love, is brotherly love. By this I mean the sense of responsibility, care, respect, knowledge of any other human being, the wish to further his life. This is the kind of love the Bible speaks about when it says: Love your neighbour as yourself. Brotherly love is love for all human beings; it is characterized by its very lack of exlusiveness. If I have developed the capacity for love, then I cannot help loving my brothers. In brotherly love there is the experience of union with the whole of mankind, of human solidarity. Brotherly love is based on the experience that we're all one.
The differences in talents, intelligence, knowledge are negligible in comparison with the identity of the human core common to all men. In order to experience this identity it is necessary to penetrate from the periphery to the core. If I perceive in another person mainly the surface, I perceive mainly differences, that which separates us. If I penetrate to the core, I perceive our identity, the fact of out brotherhood.
Intentionality: The first thing we have to learn is that love is an art, just as living is an art; if we want to learn how to love we must proceed in the same way we have to proceed if we want to learn any other art. Maybe here lies the answer to the question of why people in our culture try so rarely to learn this art, in spite of their obvious failures: in spite of the deep-seated craving for love, almost everything else is considered to be more important than love: success, prestige, money, power - almost all our energy is used for learning of how to achieve these aims, and almost none to learn the art of loving.
For loving relationships energy must be directed towards the creation and perpetuation of love. In other words, love must be intentional. Each member of a kvutza must actively develop and explore their relationships with each other as well as their understanding of themselves. These things cannot happen on their own, they need intentionality.
Love isn't primarily about relating to one specific person, but ''is an attitude, an orientation of character, which determines the relatedness of the person to the world as a whole, not toward one 'object of love.' '' It follows that authentic love isn't remotely connected to the familiar, superficial, and much-misunderstood notion of romantic love, or ''falling in love.'' Rather, it's a demanding and disciplined ''art'' that includes elements of care, effort, respect, courage, responsibility and knowledge. Love, like any other ''art,'' involves mastering both theory and practice.
Consensus
Consensus is a process for group decision-making. The goal of consensus is for the group to work collaboratively to achieve better solutions, and to promote the growth of community and trust among the group members. All the participants are encouraged to give ideas and input. The input and ideas of all participants are gathered and synthesized to arrive at a final decision acceptable to all. Consensus requires members to listen and understand all sides of the issue.
Many of the decisions we face demand that we find ways to listen to opposing points of view, and find ways to accommodate deeply held and differing values. Conventional decision making mechanisms tend to exclude rather than include diverse interests and do not cope well with the complexity that many social issues present. In spite of this, Consensus Decision Making is currently the least used form of conflict resolution, taking a back seat to majority voting, Robert's rules, adversarial processes, and power structures. In spite of this, decision making by consensus can also be the most powerful and durable form of agreement.
Decision making is as much about conflict as it is about agreement. Consensus works better in an atmosphere in which conflict is encouraged, supported, explored and resolved cooperatively with respect and creativity. Conflict is desirable. It is not something to be avoided, dismissed, diminished or denied.
While consensus decision making may not be appropriate in all circumstances, it can be invaluable in reconciling competing interests, forging cooperative partnerships and exploring creative solutions to complex issues. Consensus processes do not avoid conflict or require abdication of leadership - but call upon leaders to forge partnerships that work toward developing solutions. A consensus process provides an opportunity for participants to work together as equals to realize acceptable actions or outcomes without imposing the views or authority of one group over another.
Economics
What does this cooperation look like? The concept of mutual aid dictates the sharing of resources and services to better one another not to benefit the individual over another in terms of greater monetary value and prestige in society.
Mutual aid is arguably as ancient as human culture; an intrinsic part of the small, communal societies, universal to humanity’s ancient past. From the dawn of humanity, until far beyond the invention of agriculture, humans were foragers, exchanging labor and resources for the benefit of group and individual alike.
We have been given the message that it is human nature to compete with one another but that is because our society is based on competition. This does not mean however that society cannot be based on a different set of principles and values, ones that stress cooperation over competition.
Our very concept of human nature, what we believe human beings are even capable of is affected by our economic system. If we create a structure that promotes cooperation over competition our very concept of human nature changes.
KUPA: A communal fund which acts as a tool that kvutzot use to build relationships, shared responsibility, and communal ownership.
A Vacuum does not Exist
A vacuum does not exist. Wherever we go, whatever we do, the reality around us affects us: our surroundings shape our beliefs, our relationships, our behavior, and every intimate thought we have. There is no vacuum. If we do not think about how we want the world to look, others will do it for us. If we do not take active steps to shape the world in the way we believe is right, someone else will do it instead. As a group we have the power to create a different reality, with different behavioral norms. Our power as human beings stems from our ability to think, to plan, and to decide how we want to be as human beings and how we want our society to look. Our tools are our house, our routine, our culture. By making conscious decisions about our surroundings and our day-to-day activities, we are choosing the specific elements that we want to affect and change us. We must not give in to codes that we think are harmful. The Socialist Zionist movement proved that it is possible to create real change, and as Socialist Zionists we understand that we must be active in shaping reality to reflect our ideals.
On the Difference Between Revolutionary Service and Community Service - Nikitah Okembe Imana
There are essentially three distinctions to be made in differentiating between revolutionary service and community service. The first is to examine the modus operandi of the organization to see if it is self-replicating or self-eliminating. Community service organizations, for the most part, function with an eye towards maintaining a foothold in the communities they serve, in a sense, to legitimate their own role. This is self-regarding and it results in the creation of a proverbial service or "vanguard" elite that hoards the organizational training and resources over the heads of the "masses." The problem with this model, in addition to the fact that it is undemocratic, is that it can never truly lead to revolution, for the relevant populations remain perpetual subjects of liberation rather than initiators of liberation, and a revolution cannot come from the top and the bottom.
Revolutionary service, in stark contrast, emphasizes the dissemination of the methods, resources, and techniques of revolutionary organization to the population it desires to liberate from some type of oppression. Consequently, revolutionary organizations and their leaders are always to be perceived as short-term facilitators for the community's liberation. This requires a sacrifice in terms of ego and individual aspirations to become a member of some revolutionary elite. The motivation behind this temporal nature of a revolutionary organization lies in the corruption inherent in power relationships. This effect can only be minimized by minimizing in turn the amount of time any particular organization or individual has a monopoly on the implements of revolutions. Accordingly, the best revolutionary organizations are those that emphasize tool-building projects like the development of alternative, independent, and non-exploitive economic ventures, literacy and community-regarding education for all, alternative media, etc.
The second difference between the two forms of interaction is between outreach and in-reach. Outreach results as a consequence of the community service perspective whenever the "vanguard," by virtue of its monopoly of the tools of the revolution, begins to distinguish between itself and the population it is attempting to serve. Whether you agree with their economic theories or not, Marx & Engels hit the nail on the head in "The Communist Manifesto" when they said that the true communist agitator could have no interest apart from the proletariat, the class he/she sought to the tools of revolution. The revolutionary ideology, the physical movement, and the human resources must be constituted and operated by the population itself.
The third and final distinction between revolutionary service and community service is drawn out of the second. The community servant and the "true" revolutionary inevitably have different views about the outcome of their work. The best case scenario for the former is that he or she be able to perpetually institutionalized a response to the needs of the population being served. Even if systematic change renders this desire meaningless, the community servant takes pride in the act of service. As such, the enthusiasm of community servant is cyclical and their actions tend to lack unity of purpose. There is no dominant goal that integrates them. For the revolutionary, however, the revolution is perceived as inevitable, needing only the sufficient distribution of the tools. As such, revolutionary organizations tend to thrive "underground" despite cyclical fluctuations in popular "liberal" opinion, and have a much higher degree of understanding of purpose between individual actions, in relation to the actions of the whole group, and in relation to the relevant population.
Given the rising tide of fascism in the United States, I believe that it will be critical for the liberal establishment not to become co-opted as were some French and Austrians in WWII, nor to try to reform the system which will bring only brutal repression. We must strike the beast that is the system where it lives, in the hearts and minds of the masses of people and to do that we must be revolutionaries and not just community servants.
Revolutionary service, in stark contrast, emphasizes the dissemination of the methods, resources, and techniques of revolutionary organization to the population it desires to liberate from some type of oppression. Consequently, revolutionary organizations and their leaders are always to be perceived as short-term facilitators for the community's liberation. This requires a sacrifice in terms of ego and individual aspirations to become a member of some revolutionary elite. The motivation behind this temporal nature of a revolutionary organization lies in the corruption inherent in power relationships. This effect can only be minimized by minimizing in turn the amount of time any particular organization or individual has a monopoly on the implements of revolutions. Accordingly, the best revolutionary organizations are those that emphasize tool-building projects like the development of alternative, independent, and non-exploitive economic ventures, literacy and community-regarding education for all, alternative media, etc.
The second difference between the two forms of interaction is between outreach and in-reach. Outreach results as a consequence of the community service perspective whenever the "vanguard," by virtue of its monopoly of the tools of the revolution, begins to distinguish between itself and the population it is attempting to serve. Whether you agree with their economic theories or not, Marx & Engels hit the nail on the head in "The Communist Manifesto" when they said that the true communist agitator could have no interest apart from the proletariat, the class he/she sought to the tools of revolution. The revolutionary ideology, the physical movement, and the human resources must be constituted and operated by the population itself.
The third and final distinction between revolutionary service and community service is drawn out of the second. The community servant and the "true" revolutionary inevitably have different views about the outcome of their work. The best case scenario for the former is that he or she be able to perpetually institutionalized a response to the needs of the population being served. Even if systematic change renders this desire meaningless, the community servant takes pride in the act of service. As such, the enthusiasm of community servant is cyclical and their actions tend to lack unity of purpose. There is no dominant goal that integrates them. For the revolutionary, however, the revolution is perceived as inevitable, needing only the sufficient distribution of the tools. As such, revolutionary organizations tend to thrive "underground" despite cyclical fluctuations in popular "liberal" opinion, and have a much higher degree of understanding of purpose between individual actions, in relation to the actions of the whole group, and in relation to the relevant population.
Given the rising tide of fascism in the United States, I believe that it will be critical for the liberal establishment not to become co-opted as were some French and Austrians in WWII, nor to try to reform the system which will bring only brutal repression. We must strike the beast that is the system where it lives, in the hearts and minds of the masses of people and to do that we must be revolutionaries and not just community servants.
The Rebel - Albert Camus.
What is a rebel? A man who says no: but whose refusal does not imply a renunciation. He is also a man who says yes as soon as he begins to think for himself. A slave who has taken orders all of his life suddenly decides that he cannot obey some new command. What does he mean by saying "no"?
He means, for instance, that "this has been going on too long", "so far but no farther","you are going too far', or again "There are certain limits beyond which you shall not go." In other words, his "no" affirms the existence of a borderline. You find the same conception in the rebel's opinion that the other person is "exaggerating", that he is exerting his authority beyond a limit where he infringes upon the rights of others. He rebels because he categorically refuses to submit to conditions that he considers intolerable and also because he is confusedly convinced that his position is justified. It is in this way that the rebel slave says yes and no at the same time. He affirms that there are limits and also that he suspects-and wishes to preserve-the existence of certain things beyond those limits. He stubbornly insists that there are certain things in him which are "worth while..." and which must be taken into consideration.
In every act of rebellion, the man concerned experiences not only a feeling of revulsion at the infringement of his rights, but also a complete and spontaneous loyalty to certain aspects of himself. Thus, he implicitly brings into play a standard of values so far from being false that he is willing to preserve them at all costs. Up to this point he has, at least, kept quiet and, in despair has accepted a condition to which he submits even though he considers it unjust. To keep quiet is to allow yourself to believe that you have no opinions, that you want nothing, and in certain cases it amounts to really wanting nothing. Despair, like absurdism, prefers to consider everything in general and nothing in particular. Silence expresses this attitude very satisfactorily. But from the moment that the rebel finds his voice-even though he has nothing to say but no-he begins to consider things in particular. In the etymological sense, the rebel is a turncoat. He acted under the lash of his master's whip. Suddenly, he turns and faces him. He chooses what is preferable to what is not. Not every value leads to rebellion, but every rebellion tacitly invokes a value. Or is i really a question of values?
An awakening of consciousness, no matter how confused it may be, develops from any act of rebellion and is represented by the sudden realization that something exists with which the rebel can identify himself-even if only for a moment. Up to now this identification was never fully realized. Previous to his insurrection, the slave accepted all the demands made upon him. He even very often took orders, he baled. He was patient and though, perhaps, he protested inwardly, he was obviously more careful of his own immediate interests-in that he kept quiet-than aware of his own rights. But with loss of patience-with impatience -begins a reaction which can extend to everything that he accepted up to this moment, and which is almost always retroactive. Immediately the slave refuses to obey the humiliating orders of his master, he rejects the conditions of slavery. The act of rebellion carries him beyond the point reached by simply refusing. He exceeds the bounds that he established for his antagonist and demands that he should now be treated as an equal. What was, originally, an obstinate resistance on the part of the rebel, becomes personified. He proceeds to put self-respect above everything else and proclaims that it is preferable to life itself. It becomes, for him, the supreme blessing. Having previously been willing to compromise, the slave suddenly adopts an attitude of all or nothing. Knowledge is born and conscience is awakened.
He means, for instance, that "this has been going on too long", "so far but no farther","you are going too far', or again "There are certain limits beyond which you shall not go." In other words, his "no" affirms the existence of a borderline. You find the same conception in the rebel's opinion that the other person is "exaggerating", that he is exerting his authority beyond a limit where he infringes upon the rights of others. He rebels because he categorically refuses to submit to conditions that he considers intolerable and also because he is confusedly convinced that his position is justified. It is in this way that the rebel slave says yes and no at the same time. He affirms that there are limits and also that he suspects-and wishes to preserve-the existence of certain things beyond those limits. He stubbornly insists that there are certain things in him which are "worth while..." and which must be taken into consideration.
In every act of rebellion, the man concerned experiences not only a feeling of revulsion at the infringement of his rights, but also a complete and spontaneous loyalty to certain aspects of himself. Thus, he implicitly brings into play a standard of values so far from being false that he is willing to preserve them at all costs. Up to this point he has, at least, kept quiet and, in despair has accepted a condition to which he submits even though he considers it unjust. To keep quiet is to allow yourself to believe that you have no opinions, that you want nothing, and in certain cases it amounts to really wanting nothing. Despair, like absurdism, prefers to consider everything in general and nothing in particular. Silence expresses this attitude very satisfactorily. But from the moment that the rebel finds his voice-even though he has nothing to say but no-he begins to consider things in particular. In the etymological sense, the rebel is a turncoat. He acted under the lash of his master's whip. Suddenly, he turns and faces him. He chooses what is preferable to what is not. Not every value leads to rebellion, but every rebellion tacitly invokes a value. Or is i really a question of values?
An awakening of consciousness, no matter how confused it may be, develops from any act of rebellion and is represented by the sudden realization that something exists with which the rebel can identify himself-even if only for a moment. Up to now this identification was never fully realized. Previous to his insurrection, the slave accepted all the demands made upon him. He even very often took orders, he baled. He was patient and though, perhaps, he protested inwardly, he was obviously more careful of his own immediate interests-in that he kept quiet-than aware of his own rights. But with loss of patience-with impatience -begins a reaction which can extend to everything that he accepted up to this moment, and which is almost always retroactive. Immediately the slave refuses to obey the humiliating orders of his master, he rejects the conditions of slavery. The act of rebellion carries him beyond the point reached by simply refusing. He exceeds the bounds that he established for his antagonist and demands that he should now be treated as an equal. What was, originally, an obstinate resistance on the part of the rebel, becomes personified. He proceeds to put self-respect above everything else and proclaims that it is preferable to life itself. It becomes, for him, the supreme blessing. Having previously been willing to compromise, the slave suddenly adopts an attitude of all or nothing. Knowledge is born and conscience is awakened.
Responsibility and Freedom - Elisha Shapira
A person is liberated when he sheds all external restraints. A person becomes free when he sets his own goals and their limitations. Freedom is not a situation where there are no boundaries. Freedom is a situation where you determine your own boundaries. The boundaries that you set for yourself are derived from your choices and from your responsibility for those choices. The Jewish nation was liberated when it left Egypt, and when it shed the chains of slavery, but it became a free people at Mount Sinai, when it chose between the golden calf and the Torah with all its commandments and restraints.
Responsibility – not only does not contradict freedom, it is the essence of freedom.
Responsibility – not only does not contradict freedom, it is the essence of freedom.
Since human beings are social creatures and do not exist in a vacuum, the choice is really only between two options: the first is to be swept away and subjected to rules, regulations, and norms that others created for you, without you, and which serve, whether you are conscious of it or not, goals that you did not choose. The second is to take part in setting the goals, and affecting the rules and norms that result from these goals. Regarding this second option, it is important to mention that this does not mean that, in real life, at any given moment, your responsibility and your will are not going to contradict each other. You might even feel sometimes that your responsibilities are taking away your personal freedom.
I am trying to create a “comfortable” world without contradictions. But this kind of world does not exist, and it is definitely not in my power to create it. But I am trying to develop a system that takes into account the contradictions that exist between man and himself, between man and his environment, and the dynamic processes that we are all part of, and within all of this to strive to be true to a moral conscience.
What is Consensus?
What is consensus?
Consensus is a process for group decision-making. The goal of consensus is for the group to work collaboratively to achieve better solutions, and to promote the growth of community and trust amoung the group members. All the partipants are encouraged to give ideas and input. The input and ideas of all participants are gathered and synthesized to arrive at a final decision acceptable to all. Consensus requires members to listen and understand all sides of the issue.Decision-making
Many of the decisions we face demand that we find ways to listen to opposing points of view, and find ways to accommodate deeply held and differing values. Conventional decision making mechanisms tend to exclude rather than include diverse interests and do not cope well with the complexity that many social issues present. In spite of this, Consensus Decision Making is currently the least used form of conflict resolution, taking a back seat to majority voting, Robert's rules, adversarial processes, and power structures. In spite of this, decision making by consensus can also be the most powerful and durable form of agreement!
Consensus
Decision making is as much about conflict as it is about agreement. Consensus works better in an atmosphere in which conflict is encouraged, supported, explored and resolved cooperatively with respect and creativity. Conflict is desirable. It is not something to be avoided, dismissed, diminished or denied.
While consensus decision making may not be appropriate in all circumstances, it can be invaluable in reconciling competing interests, forging cooperative partnerships and exploring creative solutions to complex issues. Consensus processes do not avoid conflict or require abdication of leadership - but call upon leaders to forge partnerships that work toward developing solutions. A consensus process provides an opportunity for participants to work together as equals to realize acceptable actions or outcomes without imposing the views or authority of one group over another.
A consensus process is one where all those who have a stake in the outcome work together to reach an agreement acceptable to all parties. Consensus is sometimes spoken of as "more or less unanimous", or "virtual unanimity", or "consensus minus one..or two". But true consensus brooks no such dilution. Every party thus has a veto power, and unanimity may seem an unattainable goal - but consensus when achieved, creates commitment to the agreement, and that is a powerful motivating force. Either all parties support a settlement or there is no consensus. Although they may not regard all aspects of the agreement as ideal, consensus is reached if all participants are willing to live with "the total package."
Consensus vs. voting
Voting is a means to choose one alternative from several. Consensus is a process of synthesizing many diverse elements together. Voting is almost always faster than consensus, but it may deter full discussions of ideas and may leave subgroups that do not support a decision, and in the worse case, disaffected members may work to undermine the decision they do not support. Consensus tries to create solutions that all the group members will support.
Advantages of consensus
· The process builds trust and a sense of community among the members· All ideas and viewpoints are heard and considered giving the widest range of ideas to work from· Solutions are supported by the whole group
Consensus may be difficult if:
· The group is new and not used to working with each other.· The group does not understand consensus process or has some members who do not.· The group is larger than 20· People are upset about something but not willing to address the issue directly.· The issue is complicated and there are a lot of options.· There aren't any good options available.· The correct question hasn't been posed.
Consensus should probably not be used when:
· Members of the group attack each other over their positions, causing people to not state their real opinions or truths for fear of being attacked.· There is no agreed upon mission, purpose or principals for the group.· There is not an agreed upon consensus process for the group to use.· There is a clear hierarchy in the system where one persons opinions dominate, eg the boss speaks and countering the bosses ideas will cause negative consequences.· Individuals use blocking as a means to get their way or threaten to do so in order to influence the outcome.· There really is not a best answer for the group as a whole. For example, colour choices as a design issue are entirely opinion based, and whether green or blue is best is a matter of opinion. There is no best answer.
Disadvantages of Consensus Decision Making
· Takes time in a group meeting to hear everyone's ideas and opinions; the larger the group, the more time needed· The group has to consider all viewpoints and sort them out· Trust is needed among members to encourage idea and opinion sharing· Group leaders must use facilitation rather than control· Blocking allows one individual to hold up the whole group
Sample Steps for a basic consensus process
1. Describe and define the problem, situation, or issue2. Write the exact item so all can see and refer to it3. Encourage people to offer ideas, opinions, and comments relevant to the item4. Brainstorm a list of alternatives without judging, discussing, or rejecting any ideas5. Evaluate the list of alternatives and create a draft proposal that combines the best of all the ideas6. Review, revise the proposal until it meets the best interests of the group7. Write down the final proposal8. Ask if any one has any issues regarding adopting the proposal, if there are none left, you have achieved consensus9. Evaluate the results later; revise if needed
Special consensus problems
· Facilitator is lacking or poorly trained so group does not function effectively· The group is poorly trained in consensus, or has numerous new members that lack training or experience with consensus· People do not really share their ideas or objections in order to end the meeting quickly.· People agree to things they really don't want in order to get along or because they are afraid to speak up.· The group is deadlocked between two alternative proposals· Two or more group members dominate the issue, participation is not equal.· One or more group members withdraw from the process· Group avoids consideration of unpopular alternative ideas· Group climate is hostile, members attack each others ideas creating a negative atmosphere· Two or more group members have an unresolved conflict which affects the issue.· Behaviors, attitudes, or personality problems keep the group from working effectively· One member blocks, or threatens to block, for personal gain or to exercise power.· Issues do not get resolved, keep getting sent back to subgroup for more refinement, subgroup loses interest or becomes demoralized after continued efforts do not achieve a solution.· Group members who were not present at the discusssion bring up the same issues again.· Group members are not willing to compromise or work for the best interest of the group.
The Chalutz Movement - Berl Katznelson
The pioneering is not just an idea on paper, but actually a way of life and a personal vision. Our belief is that this vision is the true emissary of history and the watchdog of the nation. Our hope is that this vision will be the foundation of the future. Our understanding is that this vision will not come to pass unless its bearers feel a deep sense for the life of the people. Despite this need, the vision never ceases to be a personal vision in all of its intensity and its essence. In this lies the value, the content, and the magnitude of the chalutz movement. Because of this, each individual is so important in this movement, which does not understand in its origin or in its purpose any other way other than complete self control. And this perhaps is the difference between this movement and others in our time, it strives to create the national future based on the creation of each individual life. For this reason, there are not real leaders and followers, but people who live and work, and whose life and work need to create a collective consensus. Perhaps this movement is the only practical one in our time in which the leadership and the program are not the center, however the lives and the work of people. The member himself is the goal. His life, experience, failures, victories, weaknesses, and bravery are themselves the core of the movement.
On Hitmodedut
Hitmodedut is a Hebrew word that has no precise English definition but the closest equivalent would be “a grappling with”. The Hebrew word comes from the Hebrew root MADAD. MADAD gives us the word for measurement and the word for coping.
It is not by coincidence, though, that the term for measurement and coping are related.
To cope with something, to deal with something, can be a passive act, can be an act of something happening to you and you suffering the consequences. But coping can be active as well. Coping can be the active sizing of yourself in the face of a difficulty. To deal with an issue can be to see yourself in that issue and understand how you would respond to it. And this is where measurement comes in.
Lehitmoded (the infinitive of hitmodedut) in Hebrew means to deal with, cope with, but it also can mean to measure oneself. When you lehitmoded with someone, you are facing that person. You are sizing yourself; you are seeing how you measure up to them. And what is important in this process is seeing how you are different from that person. The measurements will never be the same, and yet this is exactly what makes you equal. Understanding yourself in the situation, understanding the person you are facing in the situation, and accepting that person - this is hitmodedut. Hitmodedut can only come from a place of love. Hitmodedut involves seeing the person for who they are and seeing them for who they can be. Hitmodedut is harnessing the unique spark inside every human being and making it shine brighter.
Truly, even in a hitmodedut with a person, you face yourself, for when measuring another person, you hold a mirror up to yourself. This mirror reflects back upon you the demands you place on another person.
When measuring another and measuring yourself, you gain an understanding of exactly where the next step needs to be in order to facilitate growth. This also places a responsibility on you to take that step with the person, to show them the way, to see yourself in the mirror taking the step alongside them.
It is not by coincidence, though, that the term for measurement and coping are related.
To cope with something, to deal with something, can be a passive act, can be an act of something happening to you and you suffering the consequences. But coping can be active as well. Coping can be the active sizing of yourself in the face of a difficulty. To deal with an issue can be to see yourself in that issue and understand how you would respond to it. And this is where measurement comes in.
Lehitmoded (the infinitive of hitmodedut) in Hebrew means to deal with, cope with, but it also can mean to measure oneself. When you lehitmoded with someone, you are facing that person. You are sizing yourself; you are seeing how you measure up to them. And what is important in this process is seeing how you are different from that person. The measurements will never be the same, and yet this is exactly what makes you equal. Understanding yourself in the situation, understanding the person you are facing in the situation, and accepting that person - this is hitmodedut. Hitmodedut can only come from a place of love. Hitmodedut involves seeing the person for who they are and seeing them for who they can be. Hitmodedut is harnessing the unique spark inside every human being and making it shine brighter.
Truly, even in a hitmodedut with a person, you face yourself, for when measuring another person, you hold a mirror up to yourself. This mirror reflects back upon you the demands you place on another person.
When measuring another and measuring yourself, you gain an understanding of exactly where the next step needs to be in order to facilitate growth. This also places a responsibility on you to take that step with the person, to show them the way, to see yourself in the mirror taking the step alongside them.
On Educating Children - Janusz Korczak
Understanding their vulnerability: Children have little power and are therefore easily exploited and disempowered. This leads to a need for a pedagogy of "Stewardship" and the need to create a safe space for children to express themselves without the fear of being exploited.
Understanding their uniqueness: This is the key to nurturing children. We need to understand the spark in each child, respect the mystery in each child and therefore, while we try to understand and work with their uniqueness we should not try to reduce each young person to a totally understood human being. We need to lead each child to where they need to go. It is not about "making you into something" rather about helping "make you what you can make of yourself."
Understanding meaning making: Children are involved in a process of making meaning of their selves, their surroundings, their community, and their world. Educators have the power to shape the narrative within which this meaning making takes place.
Understanding community: To enable all the above to happen, it is important to create a community for these to happen and to enable the educators to ask the central questions: Who is the child? What is their greatest gift? What do they fear? How can we make them feel valued?
Understanding their uniqueness: This is the key to nurturing children. We need to understand the spark in each child, respect the mystery in each child and therefore, while we try to understand and work with their uniqueness we should not try to reduce each young person to a totally understood human being. We need to lead each child to where they need to go. It is not about "making you into something" rather about helping "make you what you can make of yourself."
Understanding meaning making: Children are involved in a process of making meaning of their selves, their surroundings, their community, and their world. Educators have the power to shape the narrative within which this meaning making takes place.
Understanding community: To enable all the above to happen, it is important to create a community for these to happen and to enable the educators to ask the central questions: Who is the child? What is their greatest gift? What do they fear? How can we make them feel valued?
From the Address to the 9th Convention of Hanoar Haoved Vehalomed - Yitzhak Rabin
I used to be a member of the movement; I grew up in this movement where we slept in cabins. Cabins that were hot in the summer and, in the winter, leaked from the rain. I was among those who did Hachshara. I ended up in the Palmach, the Tzahal, and the rest we all know…
I came here today to greet you, but not only that, I also came to demand of you…
What do I expect of you? I was told by the mazkir that the issue for your discussion is: “Israeli society in times of peace.” Of course we have to look at the image of society once we will achieve peace, but we are still striving towards peace. The first thing I expect from this movement and from many others in this country is: Deal with the killers of peace! Deal with the Arabs and the Jews who are the killers of peace.
If there won’t be a movement of young people – and I mean your movement – that will know how to stand up, to support peace, and to resist the killers – those who want to assassinate peace… This is the movement that you have to be. This is your future.
The second thing is: Don’t accept conventions. Not in society, nor in any other fields. Whether it’s a society, a state, or any other kind of entity that does not know how to create change, it is an entity that has gone withered. The reality of today is different than the reality of fifty years ago in every aspect. If there is anything that is unique about youth, it’s the tendency towards rebellion against conventions. That is, not just for the sake of being a rebel, but for the sake of creating change…
This is why I place this demand on you – the youth movements. The youth movements in our times built an army and we built settlements because that was the need of the hour. Today the needs are different, more varied, and present more challenges for you to face. You will be tested in your ability to continue and change what there is to be changed. I wish for you to be like that. I believe you can be like that and, together, adults and youngsters, we will march this country into peace, security, prosperity and success.
I came here today to greet you, but not only that, I also came to demand of you…
What do I expect of you? I was told by the mazkir that the issue for your discussion is: “Israeli society in times of peace.” Of course we have to look at the image of society once we will achieve peace, but we are still striving towards peace. The first thing I expect from this movement and from many others in this country is: Deal with the killers of peace! Deal with the Arabs and the Jews who are the killers of peace.
If there won’t be a movement of young people – and I mean your movement – that will know how to stand up, to support peace, and to resist the killers – those who want to assassinate peace… This is the movement that you have to be. This is your future.
The second thing is: Don’t accept conventions. Not in society, nor in any other fields. Whether it’s a society, a state, or any other kind of entity that does not know how to create change, it is an entity that has gone withered. The reality of today is different than the reality of fifty years ago in every aspect. If there is anything that is unique about youth, it’s the tendency towards rebellion against conventions. That is, not just for the sake of being a rebel, but for the sake of creating change…
This is why I place this demand on you – the youth movements. The youth movements in our times built an army and we built settlements because that was the need of the hour. Today the needs are different, more varied, and present more challenges for you to face. You will be tested in your ability to continue and change what there is to be changed. I wish for you to be like that. I believe you can be like that and, together, adults and youngsters, we will march this country into peace, security, prosperity and success.
Freedom From and Freedom To - Erich Fromm
"What is freedom as a human experence? Is the desire for freedom something inherent in nature? ... Is freedom the absence of external pressure or is it also the presence of something - and if so, what? ... Can freedom become a burden, too heavy for man to bear, something he tries to escape from?"
Fromm distinguishes between "freedom from" and "freedom to." The former refers to the process of becoming emancipated from the restrictions placed on humanity by other people or institutions. This has often been fought for historically but is not of much inherent value unless accompanied by a creative element, "freedom to"; the use of freedom to behave in ways which are constructive and respond to the genuine needs and wants of the free individual/society by creating a new system of social order. In the process of becoming emancipated from an overbearing authority or set of values, Fromm argues, we are left with feelings of emptiness and anxiety (he likens this process to the individuation of infants in the normal course of child development) that will not abate until we use our "freedom to" and develop some form of replacement of the old order.
Fromm distinguishes between "freedom from" and "freedom to." The former refers to the process of becoming emancipated from the restrictions placed on humanity by other people or institutions. This has often been fought for historically but is not of much inherent value unless accompanied by a creative element, "freedom to"; the use of freedom to behave in ways which are constructive and respond to the genuine needs and wants of the free individual/society by creating a new system of social order. In the process of becoming emancipated from an overbearing authority or set of values, Fromm argues, we are left with feelings of emptiness and anxiety (he likens this process to the individuation of infants in the normal course of child development) that will not abate until we use our "freedom to" and develop some form of replacement of the old order.
The Kvutza as an Answer to the Inner Struggle of the Human Being - Yitzhak Tebenkin
There is an enormous force in people - the force of customs - that is an education of thousands of years. We are accustomed to the path of separation. The idea of unification destroys the order that we are used to living in. We are accustomed to living in the light of competition. This is how society accustomed us to live. But the demand now is to live in fraternity and with unified forces. The idea for which we unify, and which makes us the chalutzim of today's society, is the idea of the commune, of collaboration. The faith in human beings, in their strength, their creation, their war, negates the idea of competition and the goal of being totally able to not depend on others.
The main content of the movement, and the necessary path, is the path of the kvutza, because there won't be any freedom if society is not based on the forces of collaboration, help, and mutual responsibility. We are not optimist-utopists who believe that human beings are naturally good. We know that human beings aren't only good, we know that there also exist forces of competition and that we are not only motivated by fraternity, but also by hatred and egotism. And this idea of kvutza is of a society that doesn't compete and where the human being fights on its behalf in an inner war against his tendencies.
The main idea of Tnuat HaAvoda is that of collaboration and cooperation. The thing that was created in the world workers movement isn't only a public war, but also an inner spiritual war. And our movement in Israel calls for human beings to fight against themselves...
...We have no illusions, we know the path doesn't lead itself. It is important that we can see our path within the atmosphere around it.
The main content of the movement, and the necessary path, is the path of the kvutza, because there won't be any freedom if society is not based on the forces of collaboration, help, and mutual responsibility. We are not optimist-utopists who believe that human beings are naturally good. We know that human beings aren't only good, we know that there also exist forces of competition and that we are not only motivated by fraternity, but also by hatred and egotism. And this idea of kvutza is of a society that doesn't compete and where the human being fights on its behalf in an inner war against his tendencies.
The main idea of Tnuat HaAvoda is that of collaboration and cooperation. The thing that was created in the world workers movement isn't only a public war, but also an inner spiritual war. And our movement in Israel calls for human beings to fight against themselves...
...We have no illusions, we know the path doesn't lead itself. It is important that we can see our path within the atmosphere around it.
Kvutza Messimatit
"An individual that's involved and active in social change processes according to his beliefs and views"
"An individual that aspires to fulfill himself in the state of Israel and is a partner in its processes of building."
-From the Goals of the NOAL movement
Messima is an attempt and effort to create a better reality not just within the kvutza, but also towards the environment and society that the kvutza is in.
The universality and exclusiveness of Shivyon Erech Ha'adam demands the believer to actualize it in his own life and in his surroundings and wider society. To this manner adds the understanding that we cannot create a nice, warm bubble for ourselves inside a self-consuming, self-destructive society and if we value and crave for life (chafetz chaim) we must act and influence Israeli society in the deepest, most meaningful way possible.
As a result, we choose to take an active and shaping stand withing Israeli society which is expressed by the personal responsibility that every chanich and madrich must bear in his community.
In messima, the madrich is exposed to Israeli society from a view point of a shaper, educator and ties himself in a relationship of partnership to society. Only from that place cam he become a chalutz.
Messima is a platform for a kvutza experience, an opportunity for mutual thinking and doing, learning the kvutza itself and the people in it.
Creating a meaningful base of encounter - that reveals the individuals, their desires, and abilities in a new light.
"An individual that aspires to fulfill himself in the state of Israel and is a partner in its processes of building."
-From the Goals of the NOAL movement
Messima is an attempt and effort to create a better reality not just within the kvutza, but also towards the environment and society that the kvutza is in.
The universality and exclusiveness of Shivyon Erech Ha'adam demands the believer to actualize it in his own life and in his surroundings and wider society. To this manner adds the understanding that we cannot create a nice, warm bubble for ourselves inside a self-consuming, self-destructive society and if we value and crave for life (chafetz chaim) we must act and influence Israeli society in the deepest, most meaningful way possible.
As a result, we choose to take an active and shaping stand withing Israeli society which is expressed by the personal responsibility that every chanich and madrich must bear in his community.
In messima, the madrich is exposed to Israeli society from a view point of a shaper, educator and ties himself in a relationship of partnership to society. Only from that place cam he become a chalutz.
Messima is a platform for a kvutza experience, an opportunity for mutual thinking and doing, learning the kvutza itself and the people in it.
Creating a meaningful base of encounter - that reveals the individuals, their desires, and abilities in a new light.
About Approval and Demand, or "How Can You Move the Earth Through One Spot"
"Give me one point to stand on, and I will move the Earth." - Archimedes
Suddenly, when you are approved of, you are happy.
That revolutionary sensation that only someone standing in front of you can give you: that you have an undisputed, unconditional place; regardless of reality, regardless of season. That within you, within your uniqueness, there is an internal place that will exist forever and eternally have a place in the world. This is how the person facing you makes you happy and gives you his approval.
There is here a very fragile sensitivity, but its power is great.
You are being approved of. There is a concealed part within you - that even you do not understand completely, which is given an undisputed place. And now, all of the storms, all of the arguments, all of the challenges, all of the hardships and disagreements can come and they are suddenly not so bad, not so final, and not so cold. Not everything is dependent on them. Suddenly everything is not so dependent on these things. What freedom! The painful dependence has disappeared.
There is now the place to make mistakes, to receive, to be angry and to demand.
And you feel as though someone has found within you that same "Archimedean point," that inner-point that will not disappoint, that, with its help, it is possible to move the entire world.
Now, suddenly, a place for demand is created, as if by itself. A great place. The demand stops being external, hostile or foreign. It becomes natural and warm. The difficulty still exists within it, and it can still hurt, but it's a difficulty of warmth, of contact. It no longer has within it the cold and distant sting of judgment, the threatening sward of loneliness, "If you don't do this, than you will no longer have a place."
You are approved of, and then demanded of, demanded of and then approved of. And suddenly something is cleared up for you - that the demand of you is an extension of the approval. That only those who truly demand of you, with warmth and with feeling, can approve you and vice versa.
And without words, you are demanded, maybe, to speak the most beautifully, the most difficultly - you also must approve of - the person facing you.
Only you can do this. What a simple wonder, and so difficult! And only you can give him - the person in front of you - make him feel approved of and happy. And now, it is possible to imagine, to desire, and to demand - an approving, demanding, and happy tzevet, and approving and demanding society. A happy society.
Suddenly, when you are approved of, you are happy.
That revolutionary sensation that only someone standing in front of you can give you: that you have an undisputed, unconditional place; regardless of reality, regardless of season. That within you, within your uniqueness, there is an internal place that will exist forever and eternally have a place in the world. This is how the person facing you makes you happy and gives you his approval.
There is here a very fragile sensitivity, but its power is great.
You are being approved of. There is a concealed part within you - that even you do not understand completely, which is given an undisputed place. And now, all of the storms, all of the arguments, all of the challenges, all of the hardships and disagreements can come and they are suddenly not so bad, not so final, and not so cold. Not everything is dependent on them. Suddenly everything is not so dependent on these things. What freedom! The painful dependence has disappeared.
There is now the place to make mistakes, to receive, to be angry and to demand.
And you feel as though someone has found within you that same "Archimedean point," that inner-point that will not disappoint, that, with its help, it is possible to move the entire world.
Now, suddenly, a place for demand is created, as if by itself. A great place. The demand stops being external, hostile or foreign. It becomes natural and warm. The difficulty still exists within it, and it can still hurt, but it's a difficulty of warmth, of contact. It no longer has within it the cold and distant sting of judgment, the threatening sward of loneliness, "If you don't do this, than you will no longer have a place."
You are approved of, and then demanded of, demanded of and then approved of. And suddenly something is cleared up for you - that the demand of you is an extension of the approval. That only those who truly demand of you, with warmth and with feeling, can approve you and vice versa.
And without words, you are demanded, maybe, to speak the most beautifully, the most difficultly - you also must approve of - the person facing you.
Only you can do this. What a simple wonder, and so difficult! And only you can give him - the person in front of you - make him feel approved of and happy. And now, it is possible to imagine, to desire, and to demand - an approving, demanding, and happy tzevet, and approving and demanding society. A happy society.
Zion and the Youth - Martin Buber
The youth are humanity's eternal possibility for happiness. This possibility occurs repeatedly and humanity misses it again and again. Generations of people in their twenties return to the stage again and again with the passion of absolute yearning in their hearts, devoted to ideals, ready and waiting to break through the blocked gates of Eden.
Nothing stands between this generation and the fulfillment of its obligation but the deed itself; and hence they prepare themselves. But in the hour of preparation an abundance of inferior and unimportant goals from the society around them take control of the youths' souls. Vain urges of egotism and the urges for excellence and power take control of them. Their environment preaches the perception that the 'facts' are stronger than the ideals and that we are subjects in a sequence of events that we cannot change, shape, or control, and that the aspiration to escape from the rituals of the all-powerful “greater good” will turn the rebel into an outsider from society and a hallucinatory person. He will become a man that lives a life of celibacy, who isolates himself from society, and is unsuccessful. This preaching overcomes the longings and devotion; the pure force, which was going to actualize a life of truth on earth, was coerced into becoming a burden of lies and the burden of the soulless walking on the sidelines. And the remaining few rebels, who were abandoned and left behind by their friends become – as was foretold – the exceptions that do not succeed in life. And again the empty mechanism was saved; it was proven again that inertia is stronger than the flight of the free spirit, which aspires to legislate more exalted laws. And again humanity did not receive the achievement and the chance that fate summoned for it, and a new generation rises up, a new youth, and what had happened to its predecessors will happen to it too.
However, the uniqueness of times in which great internal and external crises occur in the lives of nations and humanity as a whole, is that they refuse to surrender to the decree, they rebel against the law of inertia and dare to save the youthful vigor that did not yet disintegrate, and from it they dare to grow an act of revolution, an act of renewal. These times speak to the youth with lungs of fire, they demand from the youth, even command of it, not to surrender, to face the evil, to save the soul, and to do its deeds. And the youth listens.
This youth stretches via great exertion and shakes itself free from the coercion of the empty mechanism, and is not tempted by it. This youth dares to do what is beyond. It performs an act like Yehoshua in Givon: it delays the sun from rising in the sky until its endeavor is completed. It prolongs its youth by one hour, one great hour, and performs what is necessary for the turning point to occur.
Nothing stands between this generation and the fulfillment of its obligation but the deed itself; and hence they prepare themselves. But in the hour of preparation an abundance of inferior and unimportant goals from the society around them take control of the youths' souls. Vain urges of egotism and the urges for excellence and power take control of them. Their environment preaches the perception that the 'facts' are stronger than the ideals and that we are subjects in a sequence of events that we cannot change, shape, or control, and that the aspiration to escape from the rituals of the all-powerful “greater good” will turn the rebel into an outsider from society and a hallucinatory person. He will become a man that lives a life of celibacy, who isolates himself from society, and is unsuccessful. This preaching overcomes the longings and devotion; the pure force, which was going to actualize a life of truth on earth, was coerced into becoming a burden of lies and the burden of the soulless walking on the sidelines. And the remaining few rebels, who were abandoned and left behind by their friends become – as was foretold – the exceptions that do not succeed in life. And again the empty mechanism was saved; it was proven again that inertia is stronger than the flight of the free spirit, which aspires to legislate more exalted laws. And again humanity did not receive the achievement and the chance that fate summoned for it, and a new generation rises up, a new youth, and what had happened to its predecessors will happen to it too.
However, the uniqueness of times in which great internal and external crises occur in the lives of nations and humanity as a whole, is that they refuse to surrender to the decree, they rebel against the law of inertia and dare to save the youthful vigor that did not yet disintegrate, and from it they dare to grow an act of revolution, an act of renewal. These times speak to the youth with lungs of fire, they demand from the youth, even command of it, not to surrender, to face the evil, to save the soul, and to do its deeds. And the youth listens.
This youth stretches via great exertion and shakes itself free from the coercion of the empty mechanism, and is not tempted by it. This youth dares to do what is beyond. It performs an act like Yehoshua in Givon: it delays the sun from rising in the sky until its endeavor is completed. It prolongs its youth by one hour, one great hour, and performs what is necessary for the turning point to occur.
Getting the History Right - 'Socialist-Zionism' NOT 'Socialism' and 'Zionism'
Borochov, Syrkin, Pinsker, Brenner and the other thinkers who developed our movement's ideology were all clearly writing about 'Socialist-Zionism' as the best way forwards for the Jewish People in exile, before the State of Israel existed. They were writing in direct contradiction to the 'Socialists' at the time, who saw the way forwards for the Jews as uniting with all the lower-classes internationally and joining the workers' revolution. They also wrote critically about the (non-Socialist) Territorialists and (non-Socialist) Zionists, because they were certain that the new Jewish State must be created on a basis fundamentally linked to Socialist values of equality. Before people such as Borochov and Syrkin, there were separate 'Socialist' and 'Zionist' ideologies, separate 'Socialist' and 'Zionist' movements and separate 'Socialist' and 'Zionist' youth movements. Only afterwards was there a distinct and separate 'Socialist-Zionist' movement, which attempted to unify the Jewish people behind this combined ideology of making a new egalitarian Jewish State in Israel.
The people who first put these new ideological theories into practice were the pioneers (chalutzim) of the 2nd and 3rd Aliyah, before either Habonim or Dror existed. Many of them were from Hashomer Hatzair. They developed the 'intimate kvutzot' like Degania, which became the first kibbutzim, and the beginning of the kibbutz movement. Each kvutza or kibbutz was an example of a community that combined freedom and equality - no centralized government with a nationalized economy forced people to share, but instead a group of idealistic individuals used their own free choice in order yo 'give acording to their abilities and get according to their needs'. Whilst this utopian lifestyle choice succeeded for a small group of people, it relied upon maximum trust, honesty and collective responsibility, and so was not easily maintained as kibbutzim grew, and certainly would break down on the level of the whole nation. Therefore, rather than building one huge kibbutz in Israel, the first kvutzot had a vision of a network made up of many smaller kvutzot and kibbutzim. Here we start to see the wider ideological implications - that very slowly over a long period of time, through great determination, vision, hard work, and 'dugma ishit', more and more Jewish people would use their freedom in order to choose equality - i.e. join a kibbutz. As more and more kibbutzim were built, and the network got bigger, gradually an entire sub-society of socialist communities evolved in Israel. The utopian, idealistic plan of 'Socialist-Zionism' was that evolutionarily, with many thousands of kibbutzim all over the country, linked together by the network of the Kibbutz Movement, the State of Israel would develop as a new exemplary society, valuing both freedom and equality.
Both Dror and Habonim were youth movements that developed after the unification of 'Socialist-Zionism', and after the creation of the first kvutzot and kibbutzim. We were inspired by the 'Socialist-Zionist' ideology, and we put it into practice (i.e. realized it - 'Hagshama') by following the example of our leaders ('Dugma Ishit'), who made aliyah to build the first kvutzot and kibbutzim. Habonim-Dror's 'Socialist Zionism' was expressed through freely choosing to join the Kibbutz Movement, as an attempt to pioneer a new, free, egalitarian society in Israel. This is obviously a very idealist vision, which takes a very long time, perhaps even forever, to achieve. From the 1930's until the 1980's it was clear in Habonim and Dror around the world that our ultimate hagshama was 'Chalutzik Kibbutz Aliyah' - i.e. furthering the goals of 'Socialist Zionism' by building a new kibbutz or by joining a developing kibbutz, in order to get closer to that utopian vision.
The debate about the future of Habonim Dror's ideology must begin to take place in the correct historical context of this unified ideology. The mistake of separating our ideology into 3-5 'pillars' or 'platforms' has led to huge misunderstanding of our own movement identity in recent years. We are not 'socialists' and 'Zionists', and we never were. We were 'socialist Zionists', and sadly it is no longer clear what we are, partially because the debate has been taking place in the wrong context, due to a lack of knowledge about our own history.
The people who first put these new ideological theories into practice were the pioneers (chalutzim) of the 2nd and 3rd Aliyah, before either Habonim or Dror existed. Many of them were from Hashomer Hatzair. They developed the 'intimate kvutzot' like Degania, which became the first kibbutzim, and the beginning of the kibbutz movement. Each kvutza or kibbutz was an example of a community that combined freedom and equality - no centralized government with a nationalized economy forced people to share, but instead a group of idealistic individuals used their own free choice in order yo 'give acording to their abilities and get according to their needs'. Whilst this utopian lifestyle choice succeeded for a small group of people, it relied upon maximum trust, honesty and collective responsibility, and so was not easily maintained as kibbutzim grew, and certainly would break down on the level of the whole nation. Therefore, rather than building one huge kibbutz in Israel, the first kvutzot had a vision of a network made up of many smaller kvutzot and kibbutzim. Here we start to see the wider ideological implications - that very slowly over a long period of time, through great determination, vision, hard work, and 'dugma ishit', more and more Jewish people would use their freedom in order to choose equality - i.e. join a kibbutz. As more and more kibbutzim were built, and the network got bigger, gradually an entire sub-society of socialist communities evolved in Israel. The utopian, idealistic plan of 'Socialist-Zionism' was that evolutionarily, with many thousands of kibbutzim all over the country, linked together by the network of the Kibbutz Movement, the State of Israel would develop as a new exemplary society, valuing both freedom and equality.
Both Dror and Habonim were youth movements that developed after the unification of 'Socialist-Zionism', and after the creation of the first kvutzot and kibbutzim. We were inspired by the 'Socialist-Zionist' ideology, and we put it into practice (i.e. realized it - 'Hagshama') by following the example of our leaders ('Dugma Ishit'), who made aliyah to build the first kvutzot and kibbutzim. Habonim-Dror's 'Socialist Zionism' was expressed through freely choosing to join the Kibbutz Movement, as an attempt to pioneer a new, free, egalitarian society in Israel. This is obviously a very idealist vision, which takes a very long time, perhaps even forever, to achieve. From the 1930's until the 1980's it was clear in Habonim and Dror around the world that our ultimate hagshama was 'Chalutzik Kibbutz Aliyah' - i.e. furthering the goals of 'Socialist Zionism' by building a new kibbutz or by joining a developing kibbutz, in order to get closer to that utopian vision.
The debate about the future of Habonim Dror's ideology must begin to take place in the correct historical context of this unified ideology. The mistake of separating our ideology into 3-5 'pillars' or 'platforms' has led to huge misunderstanding of our own movement identity in recent years. We are not 'socialists' and 'Zionists', and we never were. We were 'socialist Zionists', and sadly it is no longer clear what we are, partially because the debate has been taking place in the wrong context, due to a lack of knowledge about our own history.
Shivyon Erech Ha'Adam - Avraham Aderet
In the uniqueness of every person, there is undoubtedly hidden a special "intention" that is essential and that guides one's life. The uniqueness of each person serves to show us each person's individual value; that uniqueness rises up as a one-time event in one's life. Each person has a unique value that does not stem from socio-economic standing or talents and abilities; rather, from being a human being that bears from birth a divine spark that is unique, a spark which was thrust upon on by the authority of the rule of consequence, and which one is responsible for expressing and actualizing in one's short life.
Therefore, all human life is precious, in that it is a new and unique discovery in the world of the living. One must relate to this with respect and awe, and protect it as a precious gift and expose it completely to the best of one's ability. Therefore, one must demand of others to treat the individual's life and human uniqueness with honor and holiness, and provide the other with the conditions and opportunities to reveal this uniqueness in its full force, and to coalesce one's life with the lives of others. The sanctity of each person's life is therefore the primary foundation of the values of human civilization. It is an absolute value that is not open to argument or compromise, and that is not dependent on a person's standing, abilities, or power. Rather, it stems from the fact of one's human essence that exists from the day one is born until the day one dies.
Other values are drawn from this value, which come from it and compliment it. If the life of each person is sacred, then we must honor life and give life the right and the circumstances to become full. This is not given to one by any external force, but rather from the nature of one's humanity.
How do you make life full? According to the present, it is by the ability to discover the self, which contains the unique nucleus that nature bestowed upon it and only upon it, in order to add to human life what only it can add - its unique musical note of life.
Shivyon erech ha'adam is therefore a primary value that stems not from political, economic, or social considerations, but rather from the fact of one's human essence. From the difference that one's uniqueness provides. Violating this equality is an attack on the foundational rules of life, preventing people from the conditions of discovering their own uniqueness and strength, and limiting their ability to discover their life possibilities.
There is no superior and no inferior in a system of human uniqueness. "He who kills a single Jewish soul is as if he demolishes the entire world" - every human is an entire world, a precious being that must be nurtured and be protected from injury and despair. One's existence and development are important not only for oneself, but for all of humanity. For all life. Shivyon erech ha'adam binds the existence of one's freedom to live without external boundaries within the framework of accepted social norms. This definition of freedom is the primary human value, which allows the natural growth and completion of the unique nucleus hidden in every human being.
This growth cannot be created only by shedding the heavy external restrictions, it requires encouragement and nurturing.
Therefore, one should not be satisfied by granting only formal freedoms; rather, one must allow another to grow that which is hidden in the depths of each human life patiently and lovingly.
Therefore, all human life is precious, in that it is a new and unique discovery in the world of the living. One must relate to this with respect and awe, and protect it as a precious gift and expose it completely to the best of one's ability. Therefore, one must demand of others to treat the individual's life and human uniqueness with honor and holiness, and provide the other with the conditions and opportunities to reveal this uniqueness in its full force, and to coalesce one's life with the lives of others. The sanctity of each person's life is therefore the primary foundation of the values of human civilization. It is an absolute value that is not open to argument or compromise, and that is not dependent on a person's standing, abilities, or power. Rather, it stems from the fact of one's human essence that exists from the day one is born until the day one dies.
Other values are drawn from this value, which come from it and compliment it. If the life of each person is sacred, then we must honor life and give life the right and the circumstances to become full. This is not given to one by any external force, but rather from the nature of one's humanity.
How do you make life full? According to the present, it is by the ability to discover the self, which contains the unique nucleus that nature bestowed upon it and only upon it, in order to add to human life what only it can add - its unique musical note of life.
Shivyon erech ha'adam is therefore a primary value that stems not from political, economic, or social considerations, but rather from the fact of one's human essence. From the difference that one's uniqueness provides. Violating this equality is an attack on the foundational rules of life, preventing people from the conditions of discovering their own uniqueness and strength, and limiting their ability to discover their life possibilities.
There is no superior and no inferior in a system of human uniqueness. "He who kills a single Jewish soul is as if he demolishes the entire world" - every human is an entire world, a precious being that must be nurtured and be protected from injury and despair. One's existence and development are important not only for oneself, but for all of humanity. For all life. Shivyon erech ha'adam binds the existence of one's freedom to live without external boundaries within the framework of accepted social norms. This definition of freedom is the primary human value, which allows the natural growth and completion of the unique nucleus hidden in every human being.
This growth cannot be created only by shedding the heavy external restrictions, it requires encouragement and nurturing.
Therefore, one should not be satisfied by granting only formal freedoms; rather, one must allow another to grow that which is hidden in the depths of each human life patiently and lovingly.
Socialism, My Temple - Yosef Chaim Brenner
I am a socialist. To me Socialism is the holy of holies. The ideal of ideals. All other ideals have no warrant except when bound up with Socialism. What value is there in beauty and art at a time when all humanity is sinking in a swamp of ugliness and degradation? What sense is there to science and moral preaching, to deep emotion and exalted concepts at a time when there are tens of thousands of human beings who live on moldy bread, without a ray of light or hope, at a time when human dignity is being crushed by the iron heel, when a man's thoughts can be bought for money, when human tears flow like flood waters, and the slaughter of human beings is like the dying of the flies in the fall. In the light of all this what values is there to man's conquest of nature, to advancement of culture, to poetry, philosophy and the like? And what meaning can there be to all human existence, to all of man's spiritual striving and ideals? It is only my faith in Socialism, my hope in a free and bright future that gives value and meaning to human existence, social progress, and cultural development.
Socialism is my temple, my comforter in everyday experience, that creates harmony out of the chaos of the world and protects all that is dear to me and close to my heart. Only in the field of Socialism do I find a basis to my cultural activities and life, aware that through my work, together with thousands and tens of thousands of others do I bring nearer the day of redemption.
However, in addition to all this I am also a Jew, connected through thousands of fibers to my people. I am part of it, flesh of its flesh. Strong and solid are the bonds that tie my life to it. Dear to me are the Jewish masses to whom I would want to devote all my life, my work, all of my energy and talent. I would like to pour into them all the warmth of my heart, all the blaze of my soul, for the social ideals that I have. The Jewish community serves as the land upon which I can labor, the framework within which I can work. I am an integral part of this community; I grew up in its bosom; within it I live. It is within Jewish life that I want to work for my socialist ideals. I cannot fight for Socialism within the non-Jewish society, for within it I cannot find satisfaction. Only within a Jewish environment can I rise to heights of fruitful creation, only there can I reach self-fulfillment. All my inner satisfaction is derived from working for the Jewish masses and through them for a Socialist world.
Socialism is my temple, my comforter in everyday experience, that creates harmony out of the chaos of the world and protects all that is dear to me and close to my heart. Only in the field of Socialism do I find a basis to my cultural activities and life, aware that through my work, together with thousands and tens of thousands of others do I bring nearer the day of redemption.
However, in addition to all this I am also a Jew, connected through thousands of fibers to my people. I am part of it, flesh of its flesh. Strong and solid are the bonds that tie my life to it. Dear to me are the Jewish masses to whom I would want to devote all my life, my work, all of my energy and talent. I would like to pour into them all the warmth of my heart, all the blaze of my soul, for the social ideals that I have. The Jewish community serves as the land upon which I can labor, the framework within which I can work. I am an integral part of this community; I grew up in its bosom; within it I live. It is within Jewish life that I want to work for my socialist ideals. I cannot fight for Socialism within the non-Jewish society, for within it I cannot find satisfaction. Only within a Jewish environment can I rise to heights of fruitful creation, only there can I reach self-fulfillment. All my inner satisfaction is derived from working for the Jewish masses and through them for a Socialist world.
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