Thèses sur le sujet « Kibbutzim »

This thesis addresses the problem of the cultural change in the Israeli Kibbutz, its relevance to the Kibbutz ideology and its implication on Management patterns in the Kibbutz. The thesis is based on four hypotheses. Two of the hypotheses address the cultural changes and two address the changes in management patterns. The cultural change is hypothesised by assuming a change in life style and a change in the attitude to work as a value. The change in management patterns is hypothesised by assuming a change, at a policy level, of resource allocation and a change in the decision making process. The research includes several stages: • A literature research which established the historic cultural and ideological roots of the Kibbutz movement. • A collection of general statistics of the Kibbutz movement. • Five case studies - An in depth analysis of five individual Kibbutzim. A model of the Kibbutz values and principles is developed and used in analysing the changes in values and principles in the Kibbutz. The outcome of the research reveals that the Kibbutz is changing from an ideology based commune, which prefers values over matter and is ready to sacrifice individual freedom for the ideals, to a more bureaucratic organisation alming for profits that prefers individual freedom on equality and communality. The Kibbutz movement is turning from an agrarian closed system to a technically advanced community with open economy and culture. The research outcomes enhance Bertalaruy's claim that a culture within a culture has to change in order to survive. It also demonstrates that a cultural change is an incremental change. What seems to be a radical change is an aggregate result of several incremental changes. It is suggested that a radical change can not be implemented successfully in an organisation unless broken to incremental changes.

The thesis analyses the specificity of kibbutz work organisation. Although also engaging secondary data, utilising a qualitative methodology, empirical data is drawn from a case study kibbutz and its industrial plant. By reference to labour process and neo-institutionalist analyses, this data suggests that the organisation and development of kibbutz industry as a deliberate social construct cannot be adequately understood from the embeddedness of that industry within the kibbutz process, the (pm-) national polity of Israel and the market economy. Further, that embeddedness creates tensions within the management process of kibbutz industry, involving the inability of managers to formally organise and control the labour process, whilst yet expected to make that labour process commensurate with market exigencies. Moreover, the logic of accumulation exerts a transformatory dynamic upon that labour process. Representing the main economic activity of the kibbutz, the industrial labour process is the most immediate and important point of articulation between kibbutz and market economy, such that those delegated the management of kibbutz industrial enterprise on behalf of the kibbutz community must manage those tensions and thereby negotiate the relationship between kibbutz and market economy. The thesis demonstrates that these managers, attempting to negotiate the tensions arising from that embeddedness and articulation initiate transformatory processes within the network of social relations and economic culture of the kibbutz as it shapes the industrial labour process in order to affect market commensurability.

The research focuses on two generations of women on Kibbutz Ein-Harod (in Israel): the founding generation of women who came from Russia and Poland and established the kibbutz in 1921, and the third generation - the granddaughters of the founders who were born and still live on the kibbutz. About eighty years separate these two groups. The research compares how the two generations view their status and their place in kibbutz society. The place of the women is examined in various areas of life: work and profession; public activity; guarding and defending the kibbutz; femininity, mothering and family. The research on the first generation relied largely on archival material, while the third generation was researched through discussions in a research group setting and in personal interviews. The research is divided as follows: Chapter 1 is a general introduction to the subject and the perspective adopted by the researcher. Chapter 2 reviews the research literature in this field in the order in which the issues are dealt with in the research. Chapter 3, the methodology, deals with the theoretical frame of the research, especially the feminist-gender aspects. Chapter 4 is devoted to the first generation, including a historical review leading up to the establishment of the kibbutz, and the women's stories over two decades. Chapter 5 reviews the situation of the kibbutz today and presents the granddaughters' stories. Chapter 6 is devoted to analysing, comparing and discussing the findings. Chapter 7 present the conclusions and proposals for further research

En esta investigación abordaremos la confrontación del anarquismo y la politización de la identidad judía. Lo haremos analizando la participación judía en el interior del movimiento y el pensamiento anarquista, los posicionamientos anarquistas ante el avance del antisemitismo y del sionismo y finalmente los intentos de hacer encajar en el pensamiento libertario la categoría nacional. La investigación se divide en dos partes. En los capítulos 2, 3 y 4 analizaremos respectivamente el a priori internacionalista libertario, el proceso de politización de la población judía europea y, finalmente, los debates teóricos y los recursos pragmáticos resultantes de este encuentro, incidiendo en las dificultades para extraer de ellos una vía teórico-política propia. En la segunda parte (capítulos 5 y 6) centraremos nuestra atención en el acercamiento entre el pensamiento libertario y el sionismo. El capítulo 5 aborda la obra de Gustav Landauer y de Martin Buber, responsables de una relectura nacional-comunitaria del pensamiento libertario. Y el capítulo 6 nos permitirá analizar las derivas de esta concepción a través del comunalismo de los kibbutzim en Palestina.
This dissertation focuses on the confrontation of Anarchism and the politicization of the Jewish identity. It analyzes the Jewish participation in the anarchist movement and thought, the anarchist positions on the spread of Antisemitism and Zionism and, finally, the attempt to fit the national concept into anarchist thought. The dissertation is divided in two parts. Chapters 2, 3 and 4 consider the internationalist background of the anarchist thought, the process of politicization of the European Jewry and the theoretical debates and pragmatical strategies used in dealing with that process. We will highlight here the difficulties for Anarchism in drawing from these experiences its own theoretical and political approach. In the second part we will draw our attention to the attempts at reconciliation between Anarchism and Zionism. Chapter 5 tackles Gustav Landauer and Martin Buber's work. They are responsible in reading the anarchist thought from a national and communitarian point of view. Chapter 6 allows us to analyze the drift of this conception in the experience of kibbutzim in Palestine.

This thesis examines the ideological nexus of nationalism and heritage under the social conditions of neoliberalism. The investigation aims to demonstrate how neoliberal economics stimulate the irrationalism manifest in nationalist idealisation of the past. The institutionalisation of national heritage was originally a rational function of the modern state, symbolic of its political and cultural authority. With neoliberal erosion of the productive economy and public institutions, heritage and nostalgia proliferate today in all areas of social life. It is argued that this represents a social pathology linked to the neoliberal state's inability to construct a future-orientated national project. These conditions enhance the appeal of irrational nationalist and regionalist ideologies idealising the past as a source of cultural purity. Unable to achieve social cohesion, the neoliberal state promotes multiculturalism, encouraging minorities to embrace essentialist identity politics that parallel the nativism of right-wing nationalists and regionalists. This phenomenon is contextualised within the general crisis of progressive modernisation in Western societies that has accompanied neoliberalisation and globalisation. A new theory of activist heritage is advanced to describe autonomous, politicised heritage that appropriates forms and practices from the state heritage sector. Using this concept, the politics of irrational nationalism and regionalism are explored through fieldwork, including participant observation, interviews and photography. The interaction of state and activist heritage is considered at the Wewelsburg 1933-1945 Memorial Museum in Germany wherein neofascists have re-signified Nazi material culture, reactivating it within contemporary political narratives. The activist heritage of Israeli Zionism, Irish Republicanism and Ulster Loyalism is analysed through studies of museums, heritage centres, archaeological sites, exhibitions, monuments and historical re-enactments. These illustrate how activist heritage represents a political strategy within irrational ideologies that interpret the past as the ethical model for the future. This work contends that irrational nationalism fundamentally challenges the Enlightenment's assertion of reason over faith, and culture over nature, by superimposing pre-modern ideas upon the structure of modernity. An ideological product of the Enlightenment, the nation state remains the only political unit within which a rational command of time and space is possible, and thus the only viable basis for progressive modernity.

Tese de Doutoramento em Ciências da Educação na especialidade de Educação Intercultural apresentada à Universidade Aberta
O KIBBUTZ é um modelo societal, tipicamente israelita, que transformou a sua essência original utópica numa realidade social de vida comunitário-colectiva plenamente integrada na sociedade israelita global. Representando apenas cerca de 2,2% da população israelita, este micro-cosmos sócio-cultural, económico e educacional, depois de depurado das suas ortodoxias e fundamentalismos politico-ideológicos e religiosos, (anos 70-90), apresenta-se, nos dias de hoje, aos judeus, não só israelitas, mas também diaspóricos, como uma forte alternativa á vida urbana. O processo de descolectivização do Kibbutz, advindo da transformação da sua economia, tipicamente agrária, numa economia industrial de gestão capitalista dos meios de produção e da instauração do sistema meritocrático no seu seio, tornou o princípio de igualdade, “a cada um segundo as suas necessidades, a cada um segundo as suas capacidades”, passível de várias interpretações que deram ao Kibbutz contemporâneo uma nova imagem e um novo sentido ontológico à sua existência. Neste Kibbutz restaurado e modernizado, a família tradicional, também ela recuperada dos escombros de um “non-familistic Kibbutz system”, sionista-socialista que perdurou durante décadas, (anos 20-90 – Federação Kibbutzim HaArtzi), reocupou o seu lugar-centro na vida colectiva que já lhe havia sido outorgado aquando da fundação do primeiro Kibbutz - Degania. Esta reermegência da família Kibbutznik e a recuperação do status da mulher-mãe heverat (membro feminino do Kibbutz), estilhaçou toda a lógica comunialista da Chinush Meshutaf (Educação Colectiva), e da Beit Yeladim Linah Meshutefet (Casa da Criança – pernoitação colectiva), transformando-a numa Beit Yeladim Linah Mispachti (Casa da Criança – pernoitação na Casa de Família) aberta ao exterior e adaptada às mais modernas exigências didáctico-pedagógicas da modernidade educativa israelita. O Estudo cujo design metodológico é marcadamente qualititivo, humanístico-naturalista e descritivo, sustenta-se no paradigma da análise, interpretação e significação indutivo-exploratória de múltiplas e diversificadas fontes. Nele, todos os vectores da pesquisa e da problematização da temática-problemática estudados em três diferentes protótipos de federações Kibbutzim, (TAKAM, HaArtzi ; HaDati ), convergem para inter-implicação dos seus dois principais constructos, a família e a educação (intercultural) da criança em meio predominantemente multicultural. Embora sempre redutíveis à dimensão da amostra, as mais contundentes conclusões do Estudo reiteram que o Kibbutz hodierno é uma comunidade-escola inclusiva de todas as diferenças e uma ilha de tolerância onde se faz a experiência pedagógica da alteridade. O Kibbutz hodierno não subsistiria, tal como subsistiu durante décadas, sem a implicação directa da mulher-mãe na educação intercultural da criança, já não orientada para a formação exclusiva do homo Kibbutznikus, mas para a educação da criança nos valores da cidadania universal.
The Kibbutz is a model of society, typically Israelite, which was transformed from its original utopic essence into a collective community lifestyle, commonly integrated in the global Israelite society. Representing only about 2.2% of the Israelite population, this minority, both in the economic and educational sense, after having been deprived of its orthodox and fundamentalist religious and political ideologies (years 70-90), today, is for the Jews, not only for the Israelites, a strong alternative to urban life. The development process of the Kibbutz began with the transformation of its economy, typically farming, into an industrial economy with capitalist style management began the principle of equality, "to each according to his needs, to each according to his abilities", resulting in various interpretations, which gave the contemporary Kibbutz a new image and a new reason for its existence. In this restored and modernized Kibbutz, a traditional family, also out of the "non-familistic Kibbutz system" sionist-marxist which lasted decades in at least some Kibbutzim (years 20-90 – HaArtzi Kibbutzim Federation) again took central stage in collective life, just as it was in original Kibbutz formed - Degania. The reemergence of the Kibbutz family and the return of the status of woman-mother heverat (Kibbutz female-member) expanded all communal logic of the Chinush Meshutaf (collective education), and of the Beit Yeladim Linah Meshutefet (children's house collective – day and night), turning it into a Beit Yeladim Linah Mispachti (children's house - family house ), open to the exterior and adopting modern Israelite methods of education. The study, with a remarkably qualitative, humanistic-naturalist and descriptive methodological design, is supported by the analysis interpretation and inductive-exploratory signification of multiple and diversified sources. In our study all the research and problematization vectors of the theme, studied in three different prototype Kibbutzim Federations (TAKAM, HaArtzi ; HaDati ), converge towards the inter-implication of their most important constructs the family and the intercultural child education in a predominant multicultural field. The most sharp conclusions of this work (although reduced to the dimension of a sample) reiterate that the Kibbutz today is an inclusive community-school of all differences and an island of tolerance where the pedagogical experience of otherness is done. The Kibbutz of our times would not stand, as it happened during decades, without the direct implication of the woman-mother in the child intercultural education, not directed towards an exclusive formation of the homo Kibbutznikus, but to the child education in the universal citizenship values.
Le KIBBOUTZ est un modèle sociétaire typiquement israélien qui a transformé son essence originelle utopique en une réalité sociale de vie communautairo – collective pleinement intégrée dans la société israélienne globale. Représentant à peine 2,2 % de la population israélienne, ce microcosme socio-culturel, économique et éducationnel, une fois épuré de ses fondamentalismes politico-idéologiques et religieux (années 70-90), se présente de nos jours, aux juifs, et pas seulement israéliens mais aussi diasporiques, comme une alternative forte à la vie urbaine. Le processus de décollectivisation du KIBBOUTZ issu de la transformation de son économie, typiquement agraire en une économie industrielle de gestion capitaliste des moyens de production, et de l’instauration en son sein du système méritocratique, a changé le principe de l’égalité, «à chaque seconde ses nécessités, à chaque seconde ses capacités», passible d’interprétations diverses qui ont donné au Kibboutz contemporain une nouvelle image et un nouveau sens ontologique à son existence. Dans ce Kibboutz restauré et modernisé, la famille traditionnelle, elle aussi récupérée des décombres d’un «non-familistic Kibbutz system», sioniste-sociatiste qui a perduré pendant des décennies (années 20-90 - Fédération Kibboutzim HaArtzi), a repris sa place centrale dans la vie collective qui aurait du lui être octroyée dès la fondation du premier Kibboutz, Degania. Cette réémergence de la famille Kibboutznik et la récupération du statut de la femme-mère heverat (membre-femme du Kibboutz), a éclaté toute la logique communaliste de la Chinush Meshutaf (éducation collective), et de la Beit Yeladim Linah Meshutaf (Maison de l’Enfant – gîte collectif), la transformant en une Beit Yeladim Linah Mispatchi (Maison de l’enfant - gîte dans la Maison de Famille) ouverte sur l’extérieur et adaptée aux exigences didactico- pédagogiques les plus avancées de la modernité éducative israélienne. L’étude dont le design méthodologique est nettement qualitatif, humanistico- naturaliste et descriptif, s’appuie sur le paradigme de l’analyse, interprétation et signification inductivo-explorative de sources multiples et diverses. Dans cette étude, tous les vecteurs de la recherche et de la problématisation de la thématique –problématique observés sur trois différents prototypes de fédérations Kibboutzim, (TAKAM, HaArtzi ; HaDati ) convergent vers une inter-implication de ses deux principaux supports, la famille et l’éducation (interculturelle) de l’Enfant en milieu à prédominance multiculturelle. Bien que toujours réductibles à la dimension d’échantillon, les conclusions les plus évidentes de l’étude réitèrent le fait que le Kibboutz d’aujourd’hui est une communauté-école inclusive de toutes les différences et un îlot de tolérance où se fait l’expérience pédagogique de l’autrui. Le Kibboutz moderne ne tiendrait pas comme il a tenu pendant des décennies sans l’implication directe de la femme-mère dans l’éducation interculturelle de l’enfant, non plus orientée vers la formation exclusive du homo Kibboutznikus, mais vers l’éducation de l’enfant aux valeurs de la citoyenneté universelle.