The Kibbutz Movement
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The Mystery of the Kibbutz: How Socialism Succeeded (Under Contract with Princeton University Press) Ran Abramitzky Stanford University What Is My Book About
The mystery of the kibbutz: how socialism succeeded (under contract with Princeton University Press) Ran Abramitzky Stanford University What is my book about Kibbutzim, egalitarian and socialist communities in Israel, thrived for almost a century within a more capitalist society This is despite the gloomy predictions that such communities are likely to fail because of severe incentive problems: members are expected to shirk on each other, the brightest members are expected to exit, and only the least productive workers are expected to enter How did such socialist islands survive successfully within a more capitalist society? Specifically: Were there incentive problems in kibbutzim? How did kibbutzim thrive and provide equal sharing despite incentive problems? Why did some kibbutzim eventually shift away from equal sharing while others didn’t? Did the shift away from equal sharing help kibbutzim to survive? What are the lessons from kibbutzim for other organizations and societies aiming at high degrees of redistribution? What is my book about Part I: The economic history of the kibbutz Part II: Do kibbutz members respond to economic incentives? Part III: How did kibbutzim thrive despite incentive problems? Part IV: Why did some kibbutzim shift away from equal sharing and others not? An empirical test of the limits of equality Part V: Did the shift away from equal sharing reduce incentive problems? Part VI: Implications beyond kibbutzim This book is in part based on my following papers: 1. “Lessons from the Kibbutz on the Equality-Incentives Trade-Off,” Journal of Economic Perspectives, 25:1, 185-208, Winter 2011 2. “On the (lack of) Stability of Communes: An Economic Perspective,” in Oxford Handbook of the Economics of Religion (edited by Rachel McCleary), Oxford University Press, Chapter 9, 169-189, 2011 3. -
Labor Movement Co-Operative in Mandatory Palestine
THE TIKVAH CENTER FOR LAW & JEWISH CIVILIZATION Professor J.H.H. Weiler Director of The Tikvah Center Tikvah Working Paper 03/10 Avital Margalit Labor Movement Co-operatives in Mandatory Palestine: Legal Transplants and Cultural Implants NYU School of Law New York, NY 10011 The Tikvah Center Working Paper Series can be found at http://www.nyutikvah.org/publications.html All rights reserved. No part of this paper may be reproduced in any form without permission of the author. ISSN 2160‐8229 (print) ISSN 2160‐8253 (online) Copy Editor: Danielle Leeds Kim © Avital Margalit 2010 New York University School of Law New York, NY 10011 USA Publications in the Series should be cited as: AUTHOR, TITLE, TIKVAH CENTER WORKING PAPER NO./YEAR [URL] LABOR MOVEMENT CO-OPERATIVES IN MANDATORY PALESTINE: LEGAL TRANSPLANTS AND CULTURAL IMPLANTS By Avital Margalit Abstract The paper tells the story of the formative years of the General Federation of Hebrew Workers in Palestine and the process of shaping the corporate structure of the economic organizations related to it. The main argument made in the paper is that while the formal legal structure of the cooperatives belonging to the labor movement was an outcome of the convergence in time and space of legal transplantation (the British Mandate legislation) and the implant of the culture of Jewish cooperatives in Eastern-Europe, it was the cooperative culture as developed by the Federation that prevailed in constituting the practices and understandings of the cooperatives and their members. Lecturer, Sapir College of Law and Bar Ilan Faculty of Law. I would like to express my gratitude to The Tikvah Center for Law & Jewish Civilization and to its fellows for the opportunity to explore the issues raised in this paper in such welcoming social and academic atmosphere, and to Ron Zweig for his helpful comments. -
The National Left (First Draft) by Shmuel Hasfari and Eldad Yaniv
The National Left (First Draft) by Shmu'el Hasfari and Eldad Yaniv Open Source Center OSC Summary: A self-published book by Israeli playwright Shmu'el Hasfari and political activist Eldad Yaniv entitled "The National Left (First Draft)" bemoans the death of Israel's political left. http://www.fas.org/irp/dni/osc/israel-left.pdf Statement by the Authors The contents of this publication are the responsibility of the authors, who also personally bore the modest printing costs. Any part of the material in this book may be photocopied and recorded. It is recommended that it should be kept in a data-storage system, transmitted, or recorded in any form or by any electronic, optical, mechanical means, or otherwise. Any form of commercial use of the material in this book is permitted without the explicit written permission of the authors. 1. The Left The Left died the day the Six-Day War ended. With the dawn of the Israeli empire, the Left's sun sank and the Small [pun on Smol, the Hebrew word for Left] was born. The Small is a mark of Cain, a disparaging term for a collaborator, a lover of Arabs, a hater of Israel, a Jew who turns against his own people, not a patriot. The Small-ists eat pork on Yom Kippur, gobble shrimps during the week, drink espresso whenever possible, and are homos, kapos, artsy-fartsy snobs, and what not. Until 1967, the Left actually managed some impressive deeds -- it took control of the land, ploughed, sowed, harvested, founded the state, built the army, built its industry from scratch, fought Arabs, settled the land, built the nuclear reactor, brought millions of Jews here and absorbed them, and set up kibbutzim, moshavim, and agriculture. -
International Agricultural Cooperatives - M.E
MANAGEMENT OF AGRICULTURAL, FORESTRY, AND FISHERIES ENTERPRISES – Vol. I - International Agricultural Cooperatives - M.E. Fulton, K.K. Klein, Z. Lerman, A. Harris, D.W. Attwood, B.S. Baviskar INTERNATIONAL AGRICULTURAL COOPERATIVES M.E. Fulton (Introduction; Canada; China) Department of Agricultural Economics, University of Saskatchewan, Saskatoon, Canada K.K. Klein (Japan) Department of Economics, University of Lethbridge, Canada Z. Lerman (Israel; former Soviet Union) Department of Agricultural Economics and Management, The Hebrew University, Rehovot, Israel A. Harris (Canada) Mountain Equipment Co-operative, Vancouver, Canada D.W. Attwood (India) Department of Anthropology, McGill University, Montreal, Canada B.S. Baviskar (India) Retired from Delhi School of Economics, University of Delhi, India Keywords: Cooperatives, agriculture, kibbutz, moshav, collective, Japan, Israel, Ukraine, Canada, India, China, credit union, production cooperatives, sugar, rice, wheat, dairy, milk Contents 1. Introduction 2. Cooperatives in Japan 3. Agricultural Cooperatives in Israel 4. Agricultural Cooperation in the Former Soviet Union 4.1. Transition to a Market Economy 5. Agricultural Cooperatives in Canada 6. Agricultural Cooperatives in India 7. Agricultural Cooperatives in China 8. ConcludingUNESCO Remarks – EOLSS Glossary Bibliography SAMPLE CHAPTERS Biographical Sketches Summary Agriculture and cooperatives are closely linked in most countries and regions. From the experience of cooperatives in the six countries examined in this contribution—Japan, Israel, the former Soviet Union, Canada, India, and China—it is clear the cooperative model works in a variety of environments and for a variety of problems, and that the cooperative model is highly adaptable to its environment. ©Encyclopedia of Life Support Systems (EOLSS) MANAGEMENT OF AGRICULTURAL, FORESTRY, AND FISHERIES ENTERPRISES – Vol. I - International Agricultural Cooperatives - M.E. -
1948 Arab‒Israeli
1948 Arab–Israeli War 1 1948 Arab–Israeli War מלחמת or מלחמת העצמאות :The 1948 Arab–Israeli War, known to Israelis as the War of Independence (Hebrew ,מלחמת השחרור :, Milkhemet Ha'atzma'ut or Milkhemet HA'sikhror) or War of Liberation (Hebrewהשחרור Milkhemet Hashikhrur) – was the first in a series of wars fought between the State of Israel and its Arab neighbours in the continuing Arab-Israeli conflict. The war commenced upon the termination of the British Mandate of Palestine and the Israeli declaration of independence on 15 May 1948, following a period of civil war in 1947–1948. The fighting took place mostly on the former territory of the British Mandate and for a short time also in the Sinai Peninsula and southern Lebanon.[1] ., al-Nakba) occurred amidst this warﺍﻟﻨﻜﺒﺔ :Much of what Arabs refer to as The Catastrophe (Arabic The war concluded with the 1949 Armistice Agreements. Background Following World War II, on May 14, 1948, the British Mandate of Palestine came to an end. The surrounding Arab nations were also emerging from colonial rule. Transjordan, under the Hashemite ruler Abdullah I, gained independence from Britain in 1946 and was called Jordan, but it remained under heavy British influence. Egypt, while nominally independent, signed the Anglo-Egyptian Treaty of 1936 that included provisions by which Britain would maintain a garrison of troops on the Suez Canal. From 1945 on, Egypt attempted to renegotiate the terms of this treaty, which was viewed as a humiliating vestige of colonialism. Lebanon became an independent state in 1943, but French troops would not withdraw until 1946, the same year that Syria won its independence from France. -
Kibbutz As Utopia: Social Success and Political Failure
Introduction Countercultures Ideologies and Practices Alternative Visions KIBBUTZ AS UTOPIA: SOCIAL SUCCESS AND POLITICAL FAILURE Aviva Halamish The kibbutz, a collective Jewish settlement in pre-state Palestine and then in Israel, is the longest-lasting experiment in building and maintaining a utopian society in modern times. The fi rst kibbutz was founded in Ottoman-ruled Palestine prior to World War I by a handful of young Jewish men and women who had immigrated to the country not too long before. Later on, more and more kibbutzim (the Hebrew plural of kibbutz) were founded, and in the late 1920sthey grouped into three countrywide kibbutz movements affi liated with socialist-Zionist parties and were part of the Jewish Labor Movement in Palestine.1 In 1948, when the State of Israel was founded, about 45,000 people lived in kibbutzim, constituting almost 7.5 percent of 1 A fourth kibbutz move- the young state’s Jewish population. At present (2018)about 171,000 ment centers around a religious way of life and people (around 2 percent of the state’s population) are living in 265 political affi liation and kibbutzim.2 Up to a certain point, and no doubt until the establish- will not be dealt with in this essay, because the ment of Israel, the kibbutz’s share in the Zionist enterprise greatly religious factor requires 3 further elaboration than exceeded its demographic size (in both absolute and relative terms). the present discussion In the last three decades, most kibbutzim have undergone some ma- would allow. For a short jor transformations, falling generally under the term of privatization, discussion of this mat- ter, see Ran Abramitzky, in an eff ort to adapt to changes in the world around them and to fi nd The Mystery of the Kibbutz: answers to undercurrents from within. -
The Kibbutz Movement | My Jewish Learning
5/14/2018 The Kibbutz Movement | My Jewish Learning e Kibbutz Movement e proud and turbulent history of Israel's experiment in communal living. B Y R A C H A E L G E L F M A N S C H U LT Z The kibbutz — a collectively owned and run community — holds a storied place in Israeli culture, and Jews (and non-Jews) from around the world, including 2016 Democratic presidential contender Bernie Sanders, have volunteered on them. Launched in 1909, with the founding of Degania, Israel’s Õrst kibbutz, this unique movement has changed dramatically over its more-than-100-year history. Degania, in northern Israel, was founded by a group of young Jewish immigrants from Eastern Europe. ey dreamed of working the land and creating a new kind of community, and a new kind of Jew — stronger, more giving, and more rooted in the land. Kibbutz Degania’s rst building, 1910. (Wikimedia) e community they founded, and the hundreds more kibbutzim (plural of kibbutz) that popped up across the country, aimed to realize the Marxist principle, “from each according to his ability, to each according to his needs.” In the early years, kibbutz members worked mostly in agriculture. Instead of earning individual incomes for their labor, all money and assets on the kibbutz were managed collectively. In keeping with the ideal of total economic equality, kibbutz members ate together in a https://www.myjewishlearning.com/article/the-kibbutz-movement/ 1/5 5/14/2018 The Kibbutz Movement | My Jewish Learning communal dining hall, wore the same kibbutz clothing (and had them washed at the kibbutz laundry), and shared responsibility for child-rearing, education, cultural programs, and other social services. -
A Small Youth Movement in a Sea of History. the Hashomer Hatzair Antwerp (1920-1948)
Master thesis History Department University of Ghent 2012-2013 Be Strong and Brave! A small youth movement in a sea of history. The Hashomer Hatzair Antwerp (1920-1948) Janiv Stamberger Promotor: Prof. Dr. R. Van Doorslaer Acknowledgements There are lots of people without whose help and support this thesis could not possibly have been written and while each of them should be accorded a bit of space or a kind line I have had to restrict myself to a select group of people. I express my sincere apologies to the people I forgot to mention, but I rest assured that they know that no spite or harm was intended and that they know that their help and assistance was and is warmly appreciated. First and foremost I would like to thank my promoter Prof. Doc. Rudi Van Doorslaer who first introduced me to this wonderful subject and whose patient guidance and advice helped shape the contents and outline of this thesis. I also would like to thank Pascale Falek and Gertjan Desmet for their help in introducing me to the various archives in Belgium where information regarding the movement is kept. In Israel I would like to thank the staff of Yad Ya’ari in Givat Haviva for their kind help and the wonderful soup that was each time offered to me kindly. I would also like to thank Daniela of the Moreshet archive, also in Givat Haviva, for her help. In Jerusalem I would like to thank the staff of the Central Zionist Archives and the staff of the Hebrew University Oral History department. -
Kibbutz Fiction and Yishuv Society on the Eve of Statehood: the Ma'agalot
The Journal of Israeli History Vol. 31, No. 1, March 2012, 147–165 Kibbutz fiction and Yishuv society on the eve of statehood: The Ma’agalot (Circles) affair of 19451 Shula Keshet* The novel Circles (1945) by David Maletz, a founding member of Kibbutz Ein Harod, created a furor both in kibbutz society and among its readers in the Yishuv. The angry responses raise numerous questions about the status of kibbutz society at the time and the position of the writer in it. This article examines the reasons for the special interest in Maletz’s book and considers its literary qualities. On the basis of the numerous responses to the book, it analyzes how kibbutz society was viewed in that period, both by its own members and by the Yishuv in general, and addresses the special dynamics of the work’s reception in a totally ideological society. The case of Circles sheds light on the ways in which kibbutz literature participated in the ideological construction of the new society, while at the same time criticizing its most basic assumptions from within. Keywords: David Maletz; Berl Katznelson; kibbutz; Hebrew literature; kibbutz literature; Yishuv society; readers’ response; ideological dissent Introduction The novel Circles by David Maletz, a founding member of Kibbutz Ein Harod, created a furor both within and outside kibbutz society upon its publication in 1945, in many ways marking the start of an internal crisis in kibbutz society that erupted in full force only some forty years later, in the late 1980s. Reading this novel in historical perspective provides insight into the roots of this crisis. -
DAYID BEN-GURION Born 1886 DAVID BEN -G URI 0 N Was Born As David Green in Plonsk, Po Land, in 1886
DAYID BEN-GURION born 1886 DAVID BEN -G URI 0 N was born as David Green in Plonsk, Po land, in 1886. He became active in Zionism very early in his life; as a youngster of seventeen, in 1903, he was already one of the cofounders of an early Labor-Zionist group, the Poale Zion of Poland, and two years later he was part of the Jewish self-defense that was organized there and in Russia in the wake of the Kishinev pogrom of 1903 and under the threat of the convulsions which attended the unsuccessful Russian revolution of 1905. Ben-Gurian left for Palestine in the next year, to work as a farm hand, along with others we have already men tioned (e.g., Gordon and Brenner) who were laying the foundations of a Jewish labor movement in the state they hoped they were creating. Thongh Ben-Gurian began in Palestine by doing simple physical labor, he soon achieved some organizational and political prominence. He was chairman of the conference which organized its Poale Zion party in 1907 and wrote considerably in the press of this small (not more than hundreds at the time) but very important gronp. By 1913 he was a delegate of his party to the Eleventh World Zionist Congress, and he has played an ever more prominent role since then at the successive meetings of that body. Ben-Gurian was among the many new Zionist settlers in Palestine who were exiled by the Tnrkish com mand in 1915, and he made his way to the United States. -
On Jewish Parties and Youth Movements
ON JEWISH PARTIES AND YOUTH MOVEMENTS A gamut of ideologies emerged in Jewish society in Eastern Europe from the end of the nineteenth century, resulting in several political parties, active in Jewish political life in Poland in the interwar period. There were also many youth movements, some affiliated with parties, others not. Since these movements were such a vital part of the resistance organ- izations in the ghettoes, we present here a brief outline of the spectrum, moving from left to right: 1. The illegal Communist Party. 2. The Bund—short for "General Jewish Workers' Union." A strong Jewish socialist-democratic party, founded in 1897, which advo- cated Yiddish language and culture and secular Jewish national- ism in the Diaspora (Doyigkeyt—"Hereness"); opposed to Zionism. 3. Po'alei Zion Left—a small left-Marxist Zionist party, sympathizing with the Soviet Union, but not accepted by the Communist Party. Supported the Yiddish language, even in Eretz Israel. 4. He-Halutz—an umbrella organization which included the follow- ing Zionist youth movements (along with several smaller ones) which aimed at personal realization through building kibbutzim in Israel: A. Ha-Shomer Ha-Tza'ir—"Young Guard." A Marxist-Freudian Zionist youth movement, demanding personal realization at the age of eighteen by immigration to a kibbutz in Eretz Israel; hence it had no political party. It attracted members from the upper economic strata and the intellectual youth; was oriented to Polish and Hebrew, not Yiddish. xvii xviii ON JEWISH PARTIES AND YOUTH MOVEMENTS B. He-Halutz Ha-Tza'ir—"Young Pioneer." Frayhayt (Dror)—"Freedom." Zionist-socialist youth movements affiliated with the so- cial-democratic Zionist Party Po'alei Zion (Z.S.) and Ha- Kibbutz Ha-Meuchad kibbutz movement in Israel. -
Section 1 Palestine, Israel and the Arab-Israeli Conflict: a Primer
Section 1 Palestine, Israel and the Arab-Israeli Conflict: A Primer Joel Beinin and Lisa Hajjar The conflict between Palestinian Arabs and Jews is a modern phenomenon, which began around the turn of the 20th century. Although these two groups have different religions (Palestinians include Muslims, Christians and Druze), religious differences are not the cause of the conflict. It is essentially a struggle over land. Until 1948, the area that both groups claimed was known internationally as Palestine. But following the war of 1948- 49, this land was divided into three parts: the state of Israel, the West Bank (of the Jordan River) and the Gaza Strip. This is a small area: approximately 10,000 square miles, or about the size of the state of Maryland. The competing claims are not reconcilable if one group exercises exclusive political control over the total territory. Jewish claims to this land are based on the biblical promise to Abraham and his descendants, on the fact that this was the historical site of the Jewish kingdom of Israel (which was destroyed by the Roman Empire), and on Jews’ need for a haven from European anti-Semitism. Palestinian Arabs’ claims to the land are based on continuous residence in the country for hundreds of years and the fact that they represented the demographic majority. They reject the notion that a biblical-era kingdom constitutes the basis for a valid modern claim. If Arabs engage the biblical argument at all, they maintain that since Abraham’s son Ishmael is the forefather of the Arabs, then God’s promise of the land to the children of Abraham includes Arabs as well.