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Lessons from the Kibbutz on the Equality—Incentives Trade-off
The first kibbutzwas established southwest of the Sea of Galilee in 1910, but the vast majority of kibbutzim were established in the 1930s and 1940s, shortly before the creation of the state of Israel in 1948. Founders aimed to create a “new human being” who cared about the group more than about himself, a homo sociologicus who would challenge the selfish homo economicus. This idealistic view can explain many of the key features of kibbutzim: equal sharing in the distribution of income; no private property; a noncash economy; communal dining halls where members ate their meals together; high provision of local public goods for use by kibbutz members; separate communal residences for children outside their parents homes, which were supposed to free women from their traditional role in society and allow them to be treated equally with men; collective education to instill socialist and Zionist values; communal production, whereby kibbutz members worked inside their kibbutzim in agriculture or in one of the kibbutz plants; and no use of hired labor from outside kibbutzim—because hiring labor was considered “exploitation” under the reigning socialist ideology. To an economist, steeped in thinking about incentives that self-interested individuals face, there are three reasons why an equal-sharing arrangement of this sort seems unlikely to last. First, high-ability members have an incentive to exit equal sharing arrangements to earn a wage premium—so-called “brain drain.” Second, low-ability individuals have an incentive to enter equal-sharing arrangements so that they can be subsidized by more-able individuals—so-called adverse selection. Third, in context of equal sharing, shirking and free-riding are likely to be prevalent. However, kibbutzim have survived successfully for the past century and currently consist of 120,000 members living in 268 kibbutzim. In a number of ways, the kibbutzim offer an exceptional environment to examine the potential trade-off between equality and incentives.
Journal Article
THE “INTENDED MISIDENTIFICATION” OF THE OTHER IN THE POETRY OF DAHLIA RAVIKOVITCH
This article explores the attitude of Israeli poet Dahlia Ravikovitch (1936–2005) to the Other by considering, side-by-side, one of her poems, “The Viking,” and a little known episode in her life, which though brief was, as it turns out, quite important for Ravikovitch: her voluntary work, in 1964, at the Chicago-based residential school for autistic children run by the famous psychologist, Bruno Bettelheim.
The poem reflects on the self’s relation to the Other from the complex perspective of simultaneous alienation and identification. This position reproduces Ravikovitch’s attitude toward Bettelheim whom she adopted as an authoritative father figure yet also rebelled against. Published in 1967, the poem “The Viking” is revealed to be in praise of difference and the aristocratic nature of trauma, anticipating Ravikovitch’s political poetry (which came to the fore after the first Lebanon War in 1982), by exposing the deep ethical commitment of her work.
The “intended misidentification” ( טעות בזיהוי ) of the Other—as a Viking, in this case—is explored here as a unique poetic device used by Ravikovitch to challenge conventional categories and to protest against oppressive systems.
Journal Article
Teaching the Bible in the schools of the Labor and the Kibbutz Movements, 1921—1953
How the challenge of teaching the Bible was met by educators who were members of the Kibbutz and Labor movements during the years before the establishment of the Israeli State is the subject of the following essay. Years ago, Jacobus Schoneveld, (1976), recently followed by Asher Shkedi (2004) proposed dividing educators of the Labor and Kibbutz movements into three types: those who wished to stress \"national reconstruction,\" those directed toward teaching a \"universal humanism\" and those seeking to awaken \"moral dialogue\" and achieve \"personal growth.\" In fact, such clear-cut lines of demarcation did not exist. The goals were these, but approaches themselves were always mixed. One distinguishes educational goals better by a more simple division into the questions of what is to be taught (religious versus Secular materials) and through which ancillary disciplines. Doing so has the virtue of highlighting how these educators were animated by their quest after how best to teach Biblical morality with the aim of \"shaping\" the student or achieving \"emulation,\" especially by generating a \"dialogue\" between the pupil and the biblical text, leading to \"personal growth.\" These emphases tell us much about the pre-State educational mentality and pedagogical ideals.
Journal Article
In a practical mood
The influence of recent social and economic changes in the Israeli kibbutz on the prolonged stage of youth was examined with respect to higher education. The young people on the kibbutz of the late 1990s appear less moratorial and more instrumental about their future and commence higher education earlier than in previous age cohorts. When starting to study, their educational and professional prospects are crystalized as those of the non-kibbutz student. Most of them opt for academic, degree-granting studies, but a higher percentage than among the general population prefer vocation-oriented colleges to the research oriented universities. In choosing fields of study, they prefer more applied studies like engineering, social services and practical arts and are less likely to choose sciences and the humanities. De-communalization and economic instability of the kibbutz, inadequate preparation in kibbutz high schools for the competitive admission to the universities, exposure to a restricted range of occupations during adolescence, and lack of a cultural tradition supportive of elitist studies may explain this practical mood, more salient among kibbutz women. (HRK / Abstract übernommen).
Journal Article
The socioemotional adjustment of adolescent with LD in the kibbutz during high school transition periods
This study examined several aspects of the socioemotional experiences (i.e., loneliness, social skills, reciprocal friendship, reciprocal rejection, and social status) of adolescents with and without learning disabilities in an Israeli kibbutz environment during school transition periods. The sample consisted of 106 studnets with learning disabilities (LD; 74 boys and 32 girls) and 101 students without learning disabilities (NLD; 62 boys and 39 girls) drawn from seventh grade (i.e., early adolescence) and ninth grade (i.e., middle adolescence).
Journal Article
The Effect of Children's Sleeping Arrangements (Communal vs. Familial) on Fatherhood Among Men in an Israeli Kibbutz
The author examined the effect of children's sleeping arrangements (communal vs. familial) on the extent of fathers' involvement in their children's lives and their level of satisfaction from fatherhood. Questionnaires assessing those aspects of fatherhood were administered to 40 fathers living in a kibbutz. Results indicated that the fathers of children sleeping at home were more involved with their children's lives and showed higher levels of satisfaction from fatherhood. Preference for a communal sleeping arrangement for children was expressed among 7 men, all of whom were older than 50 years. These results are discussed in the context of culturally changing concepts of paternal roles in the family and socioeconomic transition in the kibbutz.
Journal Article
