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.

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 issue

2.        Write the exact item so all can see and refer to it

3.        Encourage people to offer ideas, opinions, and comments relevant to the item

4.        Brainstorm a list of alternatives without judging, discussing, or   rejecting any ideas

5.        Evaluate the list of alternatives and create a draft proposal that combines the best of all the ideas

6.        Review, revise the proposal until it meets the best interests of the group

7.        Write down the final proposal

8.        Ask if any one has any issues regarding adopting the proposal, if there are none left, you have achieved consensus

9.        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.

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.

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.

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.

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.

Why Workshop? (Lior Bar-El)

Why Workshop?

Dear pre-Workshopper,

I understand that it's hard to make the decision to choose to do something else with your life that you may have never before planned on doing, until right now. I understand that you feel like you are entering into the unknown, that you are "delaying your life" by one year, that you will be slightly older than your immediate peers, and that it’s scary to think that you might forget a couple of facts that you’ve been trying so hard to keep in your head from your high school career. And believe me, I see these fears as absolutely relevant. However, I'm here to provide you with some thoughts, as a post-Workshopper, as to why you should go on Workshop. Of course, in the end, it is your choice. As a madrich, I am only here to guide you – you are the only one with the ability to take the next steps. I only ask that you challenge yourself to take some time to take a real look at yourself, your life, and your goals for the future, and ask yourself what opportunities you want to take, and which ones you want to leave behind. 

I want to talk a little bit about what Workshop has allowed me to do. The first thing is that Workshop has allowed me to create a strong friend base, with people who I am confident will provide support for me if I ever need it in my future – both Habonim and non-Habonim related. For me, these people have now become my partners in my life – who are dedicated to me just as much as I am dedicated to them – where the center of our relationship isn’t school and competition.

And on the topic of confidence – as a madrich, and as a person, Workshop has made me much more confident. For example, I would never have choosen of my own volition to write this letter to you all. Or I would never have called my university to tell them they should have a Modern Hebrew class, because they don’t yet.

The third thing is, a knowledge of Israel. You know that feeling of just not being able to explain your thoughts about Israel? Or that even if you can, that someone will definitely have a better understanding of what you're talking about, and will just shut you down? Workshop gave me a really solid picture of what Israel is and what it needs, and provided me with a solid base that will help me to both understand and participate in the discourse in college and in general. 
          The fourth thing that Workshop has given me is a break from the 13 years of schooling that has consumed the past three fourths of my life. At such a point in our lives where we have the ability to grow so much, and change so much, I think that it’s important to put yourself in a place that not only allows for growth, but fosters it. And, from what my friends have told me, that’s not the point of college. Not that people don’t grow at college, but that Workshop actually encourages it. 
          And finally, Workshop has allowed me to challenge my ideas, and more importantly to challenge myself. I think it’s important to at least give yourself the opportunity to examine other ways of living your life (in this case, a kvutzati and shitufi life), and to not just let what you have always passively accepted as your future path to determine what your future path will be. Choice is not a passive word, and you should not let it be.

All of that was about two of the three main focuses of our movement – me (a member) and society. The third aspect of Workshop, and our movement, is the movement itself - Habonim Dror. What the movement needs now, and the direction that it is going in, is a strong hardcore – people who are strong both in their ideology and in their actions. For me and many others in my kvutza (if not all of us), Workshop allowed us to explore our movement and to create what we collectively thought was a positive culture for ourselves and direction for our movement (of course with much work left to be done). A hard idea to grasp for me still is that the ma’apilim – Workshops 58, 59, 60, 61, and now 62 – are the leaders of the movement. And that soon, your kvutza – the people who choose to take a part in it – will be too.

  

As for my future, my madricha told me something this year that really made me think: a shitufi life is not placing extra demands on you that pile up on top of the demands of the capitalist life that you already live in. A shitufi life provides different demands from an individualistic one, and you must choose which demands you want to meet, depending on how you choose to live. The same logic is true perhaps of all choices you will make in your life. So I don’t know how I’m going to live my life, and which demands I will choose to accept – that’s a process that I’m still going through and thinking about. But what I do know is, I’m really glad I took the opportunity to spend time legitimately thinking about my life in a way that I had never done before.