Family in the Kibbutz

No abstract available for this article.     

Divorce in the Kibbutz:

This study examines the main determining factors in the decision to divorce among 100 kibbutz members. The data and the conclusions are based on extensive open-ended and structured interviews. It is suggested that analysis of the reasons of divorce in the Israeli commune will contribute towards a better understanding of the intrinsic causes of divorce in modern society, since in the kibbutz the decision to terminate a marriage is based on the quality of the marital relationship per se, markedly unhindered by economic, legal or religious considerations. Following divorce, both husband and wife are assured full economic security, with equal rights as to the continued co-parenting of the children.     

From Generation to Generation: Intergenerational Relations in the Kibbutz

The first kibbutzim were established at the beginning of the twenetieth century. This short history allows us to trace the outline of generations. The second generation followed the practices of the founders, but without their ideological dedication. The third generation did not accept the kibbutz lifestyle, and many left. Those who stayed implemented changes, which ensured the continuity of the community, but at the cost of abandoning some original kibbutz values. Since the turn of the century, the youngest generation has been returning, but now to a different kibbutz, one based on principles that meet their needs while ensuring the sustainability of the community.     

Volunteering in a voluntary community: Kibbutz members and voluntarism

The way in which kibbutz members define voluntarism, their attitudes toward it, the volunteering they do, their reasons for doing it, and the helping mechanisms and obstacles that the kibbutz offers were explored in a sample of four Israeli kibbutzim. This is a preliminary study of the way a unique society deals with a well-known field. Between-kibbutz differences were found mainly between the religious kibbutz and the others. No satisfactory explanations for between-person differences with regard to volunteering could be found, and it is hypothesised that the difference may lie in orientation to traditional kibbutz ideology. Our grateful thanks are given to Benjamin Gidron and our anonymous reviewers for their helpful comments. We also acknowledge the contribution of Nahum Goldshneider, Varda Rappaport, Yigal Nachtomi, Yishai Koom, Yoram Margai, Shoshana Cohen and Avi Ofir who participated in the data collection and provided welcome input to the research process.     

Justice of a Different Kind: The Original Kibbutz

Abstract

The aim of this article is to compare and contrast basic moral principles of justice, as articulated by Rawls (1999) and by a presumably utopian society (the original Israeli Kibbutz) that purposefully attempted to design a community that was just and free, by collectivizing it. The principles it evolved were noble but its outcome was doomed to failure because by making social justice the dominant goal it did not allow for sufficiently free liberty of individual moral agents on which social justice is based     

Progress and Pitfalls in Popularising Trade

Book reviewed in this article: A Raw Deal: Trade and the World's Poor. By Peter Madden Trade and the Poor: The Impact of International Trade on Developing Countries. By John Madeley Fixing the Rules: North—South Issues in International Trade and the GATT Uruguay Round. By Kevin Watkins Taming Commodity Markets: The Integrated Programme and the Common Fund in UNCTAD. By Gamani Corea Commodities in Crisis: The Commodity Crisis of the 1980s and the Political Economy of International Commodity Policies. By Alfred Maizels     

Creating Community Partnership as Foundation for Community Building: The Case of the Renewed Kibbutz

ABSTRACT

Expansion neighborhoods, built adjacent to kibbutz neighborhoods, are a new phenomenon in the rural peripheral regions of Israel. This article evaluates the process of building community partnerships, describes frictions created between residents of the expansion neighborhoods and kibbutz members, and defines challenges that need to be overcome in order to build an integrated community within the renewed kibbutz.Data collection was based on face-to-face interviews with new residents and officials from 10 kibbutzim. Qualitative analysis show the complexity involved in the process of building community partnerships and emphasizes the need to develop structures that will allow for dialogue and collaboration.     

Settlement clustering on a socio-cultural basis: The bloc settlement policy of the religious Kibbutz movement in Palestine

From the end of World War I, the kibbutz began to play a central role in Jewish agricultural settlement in Palestine. By the time the state was established, nearly 150 kibbutzim dotted the landscape. One of the settlement bodies involved was the Religious Kibbutz Movement, founded in the 1930s, which declared from the outset that its kibbutzim would be organized in clusters. This policy was the product of unique socio-cultural factors (such as the need for religious schooling), and had two components: (a) the territorial component, i.e. the siting of at least three kibbutzim in geographical proximity; and (b) the collaborative component, i.e. the creation of cooperative frameworks that would serve the entire bloc. While it appears that the first component of this bloc settlement policy was fully realized, the second was implemented only in part. Economically, the religious kibbutzim found themselves in partnership with non-religious kibbutizm because of the advantages of belonging to larger regional organizations. At the same time, the religious kibbutzim made their participation conditional on religious observances such as closing down factories on the Sabbath, which was not the case before their involvement. That the secular kibbutzim gave in to these demands illustrates the power enjoyed by the religious kibbutzim as a bloc. Thus, on one hand, the policy of settlement clustering served the needs of the religious settlers in the spheres of education, culture, mutual aid, and the furtherance of common interest, and on the other, it contributed to the dissemination of religious values in the wider community.     

Self-management of Initiations by Students Diagnosed with Autism

During prebaseline observations, three students diagnosed with autism were unable to make social initiations to another individual. The ability to make initiations would be considered a “pivotal response” in that it would allow an individual to come into contact with a wide variety of social reinforcement. A multiple-baseline design was implemented to measure the effects of a using a self-management package to teach the students to make social initiations. Two interventionists worked with each student to prompt and reinforce initiations. All students acquired social initiations during externally-determined reinforcement. The initiations were maintained when reinforcement changed from externally determined to a self-management system. The prompts to initiate and self-reinforce were faded over the course of the sessions. The use of self-management by the student led to less need for staff intervention. Implications from the literature are discussed.     

Nonritual alcohol drinking practices among high school students from the Kibbutz movement in Israel: implications for prevention

This article describes the Kibbutzim part of a survey conducted in the north of Israel during spring 1990, in order to investigate alcohol drinking habits of Jewish students from Kibbutzim and urban areas, as well as those of Moslem and Druze students, and to draw conclusions for designing alcohol abuse prevention activities. Of the general sample of 2763 students, 572 subjects were drawn from eleven schools which belong to sixty-two Kibbutzim. Exactly 435 students were Kibbutzim-born and 137 were outsiders living and being educated in the Kibbutzim. Kibbutzim-born youth showed the highest rate of involvement with alcohol in Israel, and a striking difference concerning the rates of alcohol consumption was revealed between the above mentioned two groups. This article explains this gap, as well as the high prevalence of alcohol use among Kibbutzim-born youth, and discusses implications for prevention.     

Communal Decline: The Vanishing of High-Moral Servant Leaders and the Decay of Democratic, High-Trust Kibbutz Cultures

What is the connection between leaders’morality and the output performance of organizations? Can their morality explain, through trust, continuity, and change of organizational cultures? Is periodic rotation of managers the right solution for the distrust caused by self‐serving conservatism due to Michels's “Iron Law of Oligarchy”? An anthropological study of kibbutzim, whose innovative and adaptive cultures declined recently, found that past success was dependent on high‐moral servant leaders who backed democracy and promoted high‐trust cultures that engendered innovation by creative officers in some kibbutzim, which others imitated. However, conservatism of continuous leaders as heads of low‐trust kibbutz federative organizations, which were ignored by customary kibbutz research, engendered oligarchization which rotation enhanced rather than prevented. However, creativity deteriorated only after decades of growing oligarchy, with the vanishing of the high‐moral old guard. Thus, the crux of democratic communal culture sustainability is pinpointed in the superiority of trusted, high‐moral leaders. A preliminary idea for achieving that aim, predicated on officers’continuation in office being conditional on periodic tests of trust, is herein presented.     

超越民族国家:困境与路径

二战后,民族国家这一源自欧洲的国家形态在世界政治舞台上占据了主导地位.然而,随着经济全球化的纵深发展以及超国家组织的突破性发展和扩张,许多学者断言民族国家已开始走下坡路,并提出各种关于超越民族国家的理论和设想.本文在二战后发生的脱离或冲击以民族国家为主体的国际政治秩序的实践中选取了三个有代表性的案例——欧盟、苏东集团、美国式帝国进行考察,试图探讨如下问题:这些实践中,哪些对民族国家的超越实践更具广度,哪些更能向纵深发展,哪些更能持久,为什么?在当今保守民族主义、保护主义当道,国际关系尤其大国关系极有可能从合作共赢走向对抗冲突的危险时刻,建立"政治互信、经济融合、文化包容的人类社会的利益、命运和责任共同体"刻不容缓.希望本文对这些案例的分析能为这一目标的实现提供一些经验层面的借鉴.