The principle of intertwining*
A certain communal structure is formed of certain groups of belonging and partnership, these groups unite to broader groups of belonging and partnership and these groups also unite to broader groups of belonging and partnership and so on. In order to understand conveniently we shall name these groups "circles"
When we check such a communal structure, the following can be measured:
1. The intensity of partnership and cooperation in each circle.
2. The fields of partnership and their character in the different circles.
3. The number of individuals in each circle, or the number of circles that are included in each broader circle.
4. The extent of correspondence between the different circles.
All these may be called: "The parameters of the communal structure". When we describe a certain communal structure, we actually are describing its different parameters.
The principle of intertwining imposes order and significance in this complicated structure.
…
The principle of intertwining determines, that when a community is developed without disturbing external constraints, it independently reaches, in the course of a spontaneous process, a right balance between the parameters of its communal structure that fit its social existence.
…
The individuals join together first of all into small cooperative circles composed of several members. Usually we know these circles as "families". Within them, the belonging is intimate, and the fields of partnership are first of all the ones entailed with a feeling of closeness. However, these circles are not necessarily families in the full sense of the word; they are likely to be other types of friendships.
In addition to families, the individuals tend to connect in cooperative circles which include tens of members. Such a circle may include several families. We shall name these circles "chavurot" (Hebrew word). The first kvutzot (a different way to refer to small kibbutzim) in Israel were this size, and it is still the size of some small kibbutzim today, but both are not "chavurot" in the intertwined sense, because they are not part of a larger intertwined structure…In a "chavura" that comprises several tens many fields of cooperation can exist and in a more intense level than the one we know in kibbutzim today. Due to the fact that the chavura was gathered through a process of experiment and liberated mutual choice, the correlation between the members can be numerous. The fields of cooperation can invite a face to face interaction between everyone, and cultivate mutual identification and sense of belonging.
Our assumption is not that all circles will include each other, some will partially overlap others. In partially overlapping circles a person can be a partner in group A and at the same time have partnership at certain fields in group B with different people…
We assume that an intertwined structure will eventually develop in a gradual process of experimenting and fixing, as long as the people choosing to be partners are truly sovereign, and as long as there are no disturbing external constraints.
* Intertwining- To join or become joined by twining together.
Wednesday 15 April 2009
The Power of Money
The Power of Money
Karl Marx
The distorting and confounding of all human and natural qualities, the fraternization of impossibilities — the divine power of money — lies in its character as men’s estranged, alienating and self-disposing species-nature. Money is the alienated ability of mankind.
That which I am unable to do as a man, and of which therefore all my individual essential powers are incapable, I am able to do by means of money. Money thus turns each of these powers into something which in itself it is not — turns it, that is, into its contrary.
If I long for a particular dish or want to take the mail-coach because I am not strong enough to go by foot, money fetches me the dish and the mail-coach: that is, it converts my wishes from something in the realm of imagination, translates them from their meditated, imagined or desired existence into their sensuous, actual existence — from imagination to life, from imagined being into real being. In effecting this mediation, [money] is the truly creative power.
No doubt the demand also exists for him who has no money, but his demand is a mere thing of the imagination without effect or existence for me, for a third party, for the [others], and which therefore remains even for me unreal and objectless. The difference between effective demand based on money and ineffective demand based on my need, my passion, my wish, etc., is the difference between being and thinking, between the idea which merely exists within me and the idea which exists as a real object outside of me.
If I have no money for travel, I have no need — that is, no real and realizable need — to travel. If I have the vocation for study but no money for it, I have no vocation for study — that is, no effective, no true vocation. On the other hand, if I have really no vocation for study but have the will and the money for it, I have an effective vocation for it.
Money as the external, universal medium and faculty (not springing from man as man or from human society as society) for turning an image into reality and reality into a mere image, transforms the real essential powers of man and nature into what are merely abstract notions and therefore imperfections and tormenting chimeras, just as it transforms real imperfections and chimeras — essential powers which are really impotent, which exist only in the imagination of the individual — into real essential powers and faculties. In the light of this characteristic alone, money is thus the general distorting of individualities which turns them into their opposite and confers contradictory attributes upon their attributes.
Money, then, appears as this distorting power both against the individual and against the bonds of society, etc., which claim to be entities in themselves. It transforms fidelity into infidelity, love into hate, hate into love, virtue into vice, vice into virtue, servant into master, master into servant, idiocy into intelligence, and intelligence into idiocy.
Since money, as the existing and active concept of value, confounds and confuses all things, it is the general confounding and confusing of all things — the world upside-down — the confounding and confusing of all natural and human qualities.
He who can buy bravery is brave, though he be a coward. As money is not exchanged for any one specific quality, for any one specific thing, or for any particular human essential power, but for the entire objective world of man and nature, from the standpoint of its possessor it therefore serves to exchange every quality for every other, even contradictory, quality and object: it is the fraternization of impossibilities. It makes contradictions embrace.
Assume man to be man and his relationship to the world to be a human one: then you can exchange love only for love, trust for trust, etc. If you want to enjoy art, you must be an artistically cultivated person; if you want to exercise influence over other people, you must be a person with a stimulating and encouraging effect on other people. Every one of your relations to man and to nature must be a specific expression, corresponding to the object of your will, of your real individual life. If you love without evoking love in return — that is, if your loving as loving does not produce reciprocal love; if through a living expression of yourself as a loving person you do not make yourself a beloved one, then your love is impotent — a misfortune.
The Power of Money
Karl Marx
The distorting and confounding of all human and natural qualities, the fraternization of impossibilities — the divine power of money — lies in its character as men’s estranged, alienating and self-disposing species-nature. Money is the alienated ability of mankind.
That which I am unable to do as a man, and of which therefore all my individual essential powers are incapable, I am able to do by means of money. Money thus turns each of these powers into something which in itself it is not — turns it, that is, into its contrary.
° What are the powers he's referring to? (Individual essential powers) ® choosing, feeling, distinguishing between good and bad... the powers that differentiate between man and animal.
° In what way does money influence these powers? Cancels them and changes their role and essence.
° Give an example for an individual essential power and how money changes it.
If I long for a particular dish or want to take the mail-coach because I am not strong enough to go by foot, money fetches me the dish and the mail-coach: that is, it converts my wishes from something in the realm of imagination, translates them from their meditated, imagined or desired existence into their sensuous, actual existence — from imagination to life, from imagined being into real being. In effecting this mediation, [money] is the truly creative power.
° What is the process that money creates within man? It allows him to turn a want or a need into reality/something exicsting
° Give an example.
No doubt the demand also exists for him who has no money, but his demand is a mere thing of the imagination without effect or existence for me, for a third party, for the [others], and which therefore remains even for me unreal and objectless. The difference between effective demand based on money and ineffective demand based on my need, my passion, my wish, etc., is the difference between being and thinking, between the idea which merely exists within me and the idea which exists as a real object outside of me.
° What's the distinction between effective demand and ineffective demand? Effective = there is money = there is a real abbility to realize this demand. Ineffective = there is no money and therefor there is no abbility to realize this demand/need
° What new and non-concrete affect does money get according to this? Money affects not only a person who carries it but also a person who doesn't carry it but has a need/passion/wish.
® Money affects my needs and not only enables them.
If I have no money for travel, I have no need — that is, no real and realizable need — to travel. If I have the vocation for study but no money for it, I have no vocation for study — that is, no effective, no true vocation. On the other hand, if I have really no vocation for study but have the will and the money for it, I have an effective vocation for it.
° Money shapes vocation! In what way? The fact that I have money affects my will and creates vocation
Money as the external, universal medium and faculty (not springing from man as man or from human society as society) for turning an image into reality and reality into a mere image, transforms the real essential powers of man and nature into what are merely abstract notions and therefore imperfections and tormenting chimeras, just as it transforms real imperfections and chimeras — essential powers which are really impotent, which exist only in the imagination of the individual — into real essential powers and faculties. In the light of this characteristic alone, money is thus the general distorting of individualities which turns them into their opposite and confers contradictory attributes upon their attributes.
° Give examples for "image into reality and reality into a mere image" ® I want to be a doctor and by paying the university I can allow my self to do so = image turns into reality. I have money and there is an ice cream shop, although I may not necessarily want ice cream it can turn into a need just because I have the practical ability to have it.
° Money turns a real need into abstract because of lack of money! Example: child that doesn't get education because his parents don't have money.
° And on the contrary- a false need can be easily fulfilled by money
Money, then, appears as this distorting power both against the individual and against the bonds of society, etc., which claim to be entities in themselves. It transforms fidelity into infidelity, love into hate, hate into love, virtue into vice, vice into virtue, servant into master, master into servant, idiocy into intelligence, and intelligence into idiocy.
° What is the next step on influence that money has over man? It affects the structure of bonds in society and the dynamics between people.
Since money, as the existing and active concept of value, confounds and confuses all things, it is the general confounding and confusing of all things — the world upside-down — the confounding and confusing of all natural and human qualities.
He who can buy bravery is brave, though he be a coward. As money is not exchanged for any one specific quality, for any one specific thing, or for any particular human essential power, but for the entire objective world of man and nature, from the standpoint of its possessor it therefore serves to exchange every quality for every other, even contradictory, quality and object: it is the fraternization of impossibilities. It makes contradictions embrace.
Assume man to be man and his relationship to the world to be a human one: then you can exchange love only for love, trust for trust, etc. If you want to enjoy art, you must be an artistically cultivated person; if you want to exercise influence over other people, you must be a person with a stimulating and encouraging effect on other people. Every one of your relations to man and to nature must be a specific expression, corresponding to the object of your will, of your real individual life. If you love without evoking love in return — that is, if your loving as loving does not produce reciprocal love; if through a living expression of yourself as a loving person you do not make yourself a beloved one, then your love is impotent — a misfortune.
Karl Marx
The distorting and confounding of all human and natural qualities, the fraternization of impossibilities — the divine power of money — lies in its character as men’s estranged, alienating and self-disposing species-nature. Money is the alienated ability of mankind.
That which I am unable to do as a man, and of which therefore all my individual essential powers are incapable, I am able to do by means of money. Money thus turns each of these powers into something which in itself it is not — turns it, that is, into its contrary.
If I long for a particular dish or want to take the mail-coach because I am not strong enough to go by foot, money fetches me the dish and the mail-coach: that is, it converts my wishes from something in the realm of imagination, translates them from their meditated, imagined or desired existence into their sensuous, actual existence — from imagination to life, from imagined being into real being. In effecting this mediation, [money] is the truly creative power.
No doubt the demand also exists for him who has no money, but his demand is a mere thing of the imagination without effect or existence for me, for a third party, for the [others], and which therefore remains even for me unreal and objectless. The difference between effective demand based on money and ineffective demand based on my need, my passion, my wish, etc., is the difference between being and thinking, between the idea which merely exists within me and the idea which exists as a real object outside of me.
If I have no money for travel, I have no need — that is, no real and realizable need — to travel. If I have the vocation for study but no money for it, I have no vocation for study — that is, no effective, no true vocation. On the other hand, if I have really no vocation for study but have the will and the money for it, I have an effective vocation for it.
Money as the external, universal medium and faculty (not springing from man as man or from human society as society) for turning an image into reality and reality into a mere image, transforms the real essential powers of man and nature into what are merely abstract notions and therefore imperfections and tormenting chimeras, just as it transforms real imperfections and chimeras — essential powers which are really impotent, which exist only in the imagination of the individual — into real essential powers and faculties. In the light of this characteristic alone, money is thus the general distorting of individualities which turns them into their opposite and confers contradictory attributes upon their attributes.
Money, then, appears as this distorting power both against the individual and against the bonds of society, etc., which claim to be entities in themselves. It transforms fidelity into infidelity, love into hate, hate into love, virtue into vice, vice into virtue, servant into master, master into servant, idiocy into intelligence, and intelligence into idiocy.
Since money, as the existing and active concept of value, confounds and confuses all things, it is the general confounding and confusing of all things — the world upside-down — the confounding and confusing of all natural and human qualities.
He who can buy bravery is brave, though he be a coward. As money is not exchanged for any one specific quality, for any one specific thing, or for any particular human essential power, but for the entire objective world of man and nature, from the standpoint of its possessor it therefore serves to exchange every quality for every other, even contradictory, quality and object: it is the fraternization of impossibilities. It makes contradictions embrace.
Assume man to be man and his relationship to the world to be a human one: then you can exchange love only for love, trust for trust, etc. If you want to enjoy art, you must be an artistically cultivated person; if you want to exercise influence over other people, you must be a person with a stimulating and encouraging effect on other people. Every one of your relations to man and to nature must be a specific expression, corresponding to the object of your will, of your real individual life. If you love without evoking love in return — that is, if your loving as loving does not produce reciprocal love; if through a living expression of yourself as a loving person you do not make yourself a beloved one, then your love is impotent — a misfortune.
The Power of Money
Karl Marx
The distorting and confounding of all human and natural qualities, the fraternization of impossibilities — the divine power of money — lies in its character as men’s estranged, alienating and self-disposing species-nature. Money is the alienated ability of mankind.
That which I am unable to do as a man, and of which therefore all my individual essential powers are incapable, I am able to do by means of money. Money thus turns each of these powers into something which in itself it is not — turns it, that is, into its contrary.
° What are the powers he's referring to? (Individual essential powers) ® choosing, feeling, distinguishing between good and bad... the powers that differentiate between man and animal.
° In what way does money influence these powers? Cancels them and changes their role and essence.
° Give an example for an individual essential power and how money changes it.
If I long for a particular dish or want to take the mail-coach because I am not strong enough to go by foot, money fetches me the dish and the mail-coach: that is, it converts my wishes from something in the realm of imagination, translates them from their meditated, imagined or desired existence into their sensuous, actual existence — from imagination to life, from imagined being into real being. In effecting this mediation, [money] is the truly creative power.
° What is the process that money creates within man? It allows him to turn a want or a need into reality/something exicsting
° Give an example.
No doubt the demand also exists for him who has no money, but his demand is a mere thing of the imagination without effect or existence for me, for a third party, for the [others], and which therefore remains even for me unreal and objectless. The difference between effective demand based on money and ineffective demand based on my need, my passion, my wish, etc., is the difference between being and thinking, between the idea which merely exists within me and the idea which exists as a real object outside of me.
° What's the distinction between effective demand and ineffective demand? Effective = there is money = there is a real abbility to realize this demand. Ineffective = there is no money and therefor there is no abbility to realize this demand/need
° What new and non-concrete affect does money get according to this? Money affects not only a person who carries it but also a person who doesn't carry it but has a need/passion/wish.
® Money affects my needs and not only enables them.
If I have no money for travel, I have no need — that is, no real and realizable need — to travel. If I have the vocation for study but no money for it, I have no vocation for study — that is, no effective, no true vocation. On the other hand, if I have really no vocation for study but have the will and the money for it, I have an effective vocation for it.
° Money shapes vocation! In what way? The fact that I have money affects my will and creates vocation
Money as the external, universal medium and faculty (not springing from man as man or from human society as society) for turning an image into reality and reality into a mere image, transforms the real essential powers of man and nature into what are merely abstract notions and therefore imperfections and tormenting chimeras, just as it transforms real imperfections and chimeras — essential powers which are really impotent, which exist only in the imagination of the individual — into real essential powers and faculties. In the light of this characteristic alone, money is thus the general distorting of individualities which turns them into their opposite and confers contradictory attributes upon their attributes.
° Give examples for "image into reality and reality into a mere image" ® I want to be a doctor and by paying the university I can allow my self to do so = image turns into reality. I have money and there is an ice cream shop, although I may not necessarily want ice cream it can turn into a need just because I have the practical ability to have it.
° Money turns a real need into abstract because of lack of money! Example: child that doesn't get education because his parents don't have money.
° And on the contrary- a false need can be easily fulfilled by money
Money, then, appears as this distorting power both against the individual and against the bonds of society, etc., which claim to be entities in themselves. It transforms fidelity into infidelity, love into hate, hate into love, virtue into vice, vice into virtue, servant into master, master into servant, idiocy into intelligence, and intelligence into idiocy.
° What is the next step on influence that money has over man? It affects the structure of bonds in society and the dynamics between people.
Since money, as the existing and active concept of value, confounds and confuses all things, it is the general confounding and confusing of all things — the world upside-down — the confounding and confusing of all natural and human qualities.
He who can buy bravery is brave, though he be a coward. As money is not exchanged for any one specific quality, for any one specific thing, or for any particular human essential power, but for the entire objective world of man and nature, from the standpoint of its possessor it therefore serves to exchange every quality for every other, even contradictory, quality and object: it is the fraternization of impossibilities. It makes contradictions embrace.
Assume man to be man and his relationship to the world to be a human one: then you can exchange love only for love, trust for trust, etc. If you want to enjoy art, you must be an artistically cultivated person; if you want to exercise influence over other people, you must be a person with a stimulating and encouraging effect on other people. Every one of your relations to man and to nature must be a specific expression, corresponding to the object of your will, of your real individual life. If you love without evoking love in return — that is, if your loving as loving does not produce reciprocal love; if through a living expression of yourself as a loving person you do not make yourself a beloved one, then your love is impotent — a misfortune.
"Who Saw Who Heard About the Ten Dibrot" Israel Ring
From: "Who Saw Who Heard About the Ten Dibrot" Israel Ring
"The Shomer is"…
In my opinion, it is possible to understand this phrasing both as a portrayal of an ideal and as road signs. It doesn't have absolute dictations or commands for immediate and complete performance. It isn't the phrasing of a dictating indoctrination, but of educational guidance.
In other words: the ten dibrot admit the difference between the current state and the desired state, and try to motivate those who believe in them to lift the level of reality to the height of the desired vision. They do not ignore the justified fear, that there will forever remain a gap between the two levels – between the goals and those climbing towards them. But because of this the movement is not willing to give up the climbing in itself.
It is clear that we are entering here a conflict with a view of the world. An opposite view would claim that it is better to teach young people to quickly adjust to the existing situation. It is better not to delude them, not to motivate them to unrealistic objectives.
In general, the entire issue of emphasizing the desired state over the realistic state is dangerous. It does not let people appreciate modest achievements and to accept themselves the way they are; it causes disturbances and revolts. It would be better to state "The Shomer is"… and immediately list qualities which help the teenager to make a career in the given society. For example: "The Shomer is bright and careful". "The Shomer knows to calculate his profits against his losses". "The Shomer will help out people who might pay him back with help", and such.
Instead, what do the dibrot induce? They urge youngsters to aspire high and fail in life! To be a man of truth!! To live in chalutzic purity!!
We must openly admit the terrible crime: it is true, a Shomer is a pretentious, ambitious, climbing creature, a person who is not willing to calm down in front of the TV, in the back seat of a car, in daddy's bank account or in the clouds of temporary intoxication of the last fashionable drug. The Shomer wants to go far. He wants his youth to be a starting point to leadership. He wants to know what this leadership is at this time, how it can be achieved, actualized, lived. He demands much from himself and his companions. He does not want to be smug. He doesn't want to relax in a fictitious shelter.
The Shomer wants to understand very real things, very fatal things: how it is possible to create a more significant life, how it is possible to change for the better – himself, his nation, the world.
This is the ideal of those on the road, trying to realize themselves for over 60 years already. It is an ideal that – even as it has matured into "old age" – has not put to shame the ambitious youth who created it. In fact, the historical Shomer took in complete seriousness Buber's famous saying: "youth is the eternal chance for the happiness of humanity".
…
So let it be clear, folks: Hashomer Hatzair isn't a youth club; isn't a saloon community; isn't a dance club; It is a pioneering youth movement that has to swim against the stream, and does its part to rescue these people from second exile within the homeland, from sick materialism, from destructive economic parasitism, from white-outside and dirty-inside collars, from fancy and empty declarations that hide a bulldozer expanding deadly gaps between rich and poor, between ethnic groups, between people. Whoever thinks only of maneuvering his independence and of pampering his bellybutton, and all of the above is boring for him – his place isn't in Hashomer Hatzair.
"The Shomer is"…
In my opinion, it is possible to understand this phrasing both as a portrayal of an ideal and as road signs. It doesn't have absolute dictations or commands for immediate and complete performance. It isn't the phrasing of a dictating indoctrination, but of educational guidance.
In other words: the ten dibrot admit the difference between the current state and the desired state, and try to motivate those who believe in them to lift the level of reality to the height of the desired vision. They do not ignore the justified fear, that there will forever remain a gap between the two levels – between the goals and those climbing towards them. But because of this the movement is not willing to give up the climbing in itself.
It is clear that we are entering here a conflict with a view of the world. An opposite view would claim that it is better to teach young people to quickly adjust to the existing situation. It is better not to delude them, not to motivate them to unrealistic objectives.
In general, the entire issue of emphasizing the desired state over the realistic state is dangerous. It does not let people appreciate modest achievements and to accept themselves the way they are; it causes disturbances and revolts. It would be better to state "The Shomer is"… and immediately list qualities which help the teenager to make a career in the given society. For example: "The Shomer is bright and careful". "The Shomer knows to calculate his profits against his losses". "The Shomer will help out people who might pay him back with help", and such.
Instead, what do the dibrot induce? They urge youngsters to aspire high and fail in life! To be a man of truth!! To live in chalutzic purity!!
We must openly admit the terrible crime: it is true, a Shomer is a pretentious, ambitious, climbing creature, a person who is not willing to calm down in front of the TV, in the back seat of a car, in daddy's bank account or in the clouds of temporary intoxication of the last fashionable drug. The Shomer wants to go far. He wants his youth to be a starting point to leadership. He wants to know what this leadership is at this time, how it can be achieved, actualized, lived. He demands much from himself and his companions. He does not want to be smug. He doesn't want to relax in a fictitious shelter.
The Shomer wants to understand very real things, very fatal things: how it is possible to create a more significant life, how it is possible to change for the better – himself, his nation, the world.
This is the ideal of those on the road, trying to realize themselves for over 60 years already. It is an ideal that – even as it has matured into "old age" – has not put to shame the ambitious youth who created it. In fact, the historical Shomer took in complete seriousness Buber's famous saying: "youth is the eternal chance for the happiness of humanity".
…
So let it be clear, folks: Hashomer Hatzair isn't a youth club; isn't a saloon community; isn't a dance club; It is a pioneering youth movement that has to swim against the stream, and does its part to rescue these people from second exile within the homeland, from sick materialism, from destructive economic parasitism, from white-outside and dirty-inside collars, from fancy and empty declarations that hide a bulldozer expanding deadly gaps between rich and poor, between ethnic groups, between people. Whoever thinks only of maneuvering his independence and of pampering his bellybutton, and all of the above is boring for him – his place isn't in Hashomer Hatzair.
Excerpts from "How to Love a Child" / Janusz Korczak
Excerpts from "How to Love a Child" / Janusz Korczak
1) I would like to write a book about an urban boarding school, in which a hundred orphan children, boys and girls in the school age, are educated under the supervision of a team of educators, in a building of their own, and a small number of staff workers.
2) The book must be as short as possible, because I designate it first and foremost to the young companion, who is suddenly thrown into the whirlpool of the most difficult educational issues and the most complicated conditions of life - amazed and full of complaints he calls for help.
The poor thing has no time for studies. At night he was awakened twice: A child had a toothache, and began crying - he had to calm him down and take care of him. As he fell asleep again he was awakened by a second child: this child dreamed a horrible dream: dead, burglars, wanted to kill him, threw him to the river; well, again he calmed the child and put him to sleep.
A sleepy person cannot read thick books on education in the evenings, because the eyelids stick together, because if he does not sleep enough he will be angry and inpatient - and therefore he will not be able to actualize the redeeming principles of the intelligent book. I shall try to limit myself, so that not to deprive him of his night's sleep.
3) During the day the educator has not got the time for studying either - the moment he starts reading will be the moment the first child comes with a complaint: His neighbor pushed him as he was writing, and an ink spot was made - and now ho does not know if he should start all over, leave it, or tear the page. A second child is limping; he has a nail in his shoe and cannot walk. The third asks if he may take the dominos. The forth is asking for the key to the cupboard. The fifth is returning a handkerchief he found: "I found it; I don't know who it belongs to". The sixth asks him to keep four pennies he received from his aunt. The seventh comes running to take his handkerchief: "It's mine, I put it on the window and he took it right away".
There in the corner a small clumsy boy is playing with scissors: He will make a mess, hurt himself - who gave him the scissors? - In the center of the room there is a lively quarrel, soon it will become a fight – it needs to be prevented. The one who had a toothache at night is now running around like crazy, he will again push one of the writers or drop ink on the floor; and his tooth will probably hurt again at night.
The educator must be very motivated in order to overcome all this and read even a short book.
4) But he is not motivated, for he does not believe.
The writer will prove, with many quotes, that he is educated. He will repeat again what is known to everyone. The same modest wishes, innocent lies, advices that are impossible to perform. – The educator needs…. needs…. needs.
And at the end of the day, in all issues, small and large, he is bound to decide on his own, according to his knowledge and understanding, and most importantly – according to his ability.
This is good in theory, he comforts himself.
And the educator bears grudge for the writer, for the writer is sitting quietly in front of his comfortable desk dictating instructions, with no need to directly encounter the wild and noisy annoying and reckless gang, that causes anyone who does not want to oppress it to be enslaved to it, that every day a different member this gang poisons his life so thoroughly that the rest of them can barely make it any better.
For what reason is he annoyed by great dilemmas, very important missions, lofty ideals, while he is bound to be an employee, a Cinderella?
5) He feels the initial passion that he had for the job is being drained, regardless of anyone's preaching. – Before, the thought of organizing a game or performing a surprise amused him. He pled to bring a new and rejoicing gust of wind to the boarding school. Now he is hopelessly happy when everything "stays as it was"; if nobody vomited, broke a window, was given a harsh scolding – this means the day went by peacefully.
He is loosing his energy: watching small problems through his fingers, trying to see less, to know less – only the necessary.
He is loosing his initiative: In the past, when he had candy or a game to hand out – he immediately had a plan how to use it as well as he could. Now he will give the candy away fast: have them eat it quickly before any fights, complaints or objections begin. A new piece of furniture or object means- again there is need of watching or else they will brake, ruin. A plant on the window, a picture on the wall – so much to do, but he does not know, does not want or cannot, does not even notice anymore.
He loses faith in himself. Before every day that passed revealed a new thing in the children or in him. The children used to gather around him, now they turn away. Does he still love them? – He is rough, sometimes violent.
Is it possible that soon he will be just like those whom he wanted to serve example to, those whom he was revolted by for their distance, passiveness and lack of moral?
7) He does not understand what is happening around.
He tries to reduce the rules and limitations to a small number of the most necessary ones. He gives freedom to the children, and they are not satisfied, they demand more.
It seems that they love him, and he knows they mock him. They trust him – and still always hide something. Supposedly believe what he says and still looking to hear malicious whispers.
He doesn't understand, doesn't know – feels foreign and bitter – feels bad.
Dear educator, be content with what you have. Here you are leaving behind the sentimental prejudice about the child. Now you already know that you do not know. If it isn't as you thought, it is meant to be different. Without giving a report to yourself, you are already looking for another way. Are you lost? – remember that there is no shame in wandering lost in the great forest of life. Even when you are wrong look around curiously, and you will find a collage of spectacular pictures. Are you suffering? – The truth will be born in pain.
8) Be as you are. Look for your own path. Know yourself before you want to know the children. Give yourself an estimation of what you-yourself are capable of doing before you start setting limits to their rights and obligations. First and foremost, you yourself are a child, and you must start by knowing and educating yourself. Assuming that pedagogy is a science about children,and not about humans - this is on of the most annoying mistakes.
An aggressive child in an outburst beats – an adult in an outburst kills. A toy is deceivingly taken from a good child – a signature on a check is deceivingly taken from an adult. A careless child spends on candies the money he was given to by a notebook – a careless adult loses all his possessions in card games. There are no 'children' – there are only humans. Only their terms are different, different experiences, different urges and emotional games.- Remember, we do not know them. We are not mature!
Ask an old man, even in your forties and you will discover that you are not yet mature enough for him. Indeed, whole social classes are not mature, because they are weak. Whole nations who need foreign custody - are also not mature, because they do not have cannons.
Be who you are and observe the children well while they can still be who they are. Observe, don't demand, because you will not force an active and teasing child to be concentrated and quiet; An angry and suspicious child will not become revealed and open-hearted. An ambitious and stubborn child will not be easy and submitting.
And as for yourself?
If you were not blessed with an impressive appearance and a strong heart you will unsuccessfully try to hush them by shouting. If you have a good smile and a forgiving look – don't talk at all, perhaps they will calm down on their own? Look for your own way yourself.
Don't demand of yourself to be a serious and mature educator right away, with psychological and pedagogical diplomas in your brain and heart. You have a wonderful and magical ally – Youth, and you insist on being grumpy and experienced.
1) I would like to write a book about an urban boarding school, in which a hundred orphan children, boys and girls in the school age, are educated under the supervision of a team of educators, in a building of their own, and a small number of staff workers.
2) The book must be as short as possible, because I designate it first and foremost to the young companion, who is suddenly thrown into the whirlpool of the most difficult educational issues and the most complicated conditions of life - amazed and full of complaints he calls for help.
The poor thing has no time for studies. At night he was awakened twice: A child had a toothache, and began crying - he had to calm him down and take care of him. As he fell asleep again he was awakened by a second child: this child dreamed a horrible dream: dead, burglars, wanted to kill him, threw him to the river; well, again he calmed the child and put him to sleep.
A sleepy person cannot read thick books on education in the evenings, because the eyelids stick together, because if he does not sleep enough he will be angry and inpatient - and therefore he will not be able to actualize the redeeming principles of the intelligent book. I shall try to limit myself, so that not to deprive him of his night's sleep.
3) During the day the educator has not got the time for studying either - the moment he starts reading will be the moment the first child comes with a complaint: His neighbor pushed him as he was writing, and an ink spot was made - and now ho does not know if he should start all over, leave it, or tear the page. A second child is limping; he has a nail in his shoe and cannot walk. The third asks if he may take the dominos. The forth is asking for the key to the cupboard. The fifth is returning a handkerchief he found: "I found it; I don't know who it belongs to". The sixth asks him to keep four pennies he received from his aunt. The seventh comes running to take his handkerchief: "It's mine, I put it on the window and he took it right away".
There in the corner a small clumsy boy is playing with scissors: He will make a mess, hurt himself - who gave him the scissors? - In the center of the room there is a lively quarrel, soon it will become a fight – it needs to be prevented. The one who had a toothache at night is now running around like crazy, he will again push one of the writers or drop ink on the floor; and his tooth will probably hurt again at night.
The educator must be very motivated in order to overcome all this and read even a short book.
4) But he is not motivated, for he does not believe.
The writer will prove, with many quotes, that he is educated. He will repeat again what is known to everyone. The same modest wishes, innocent lies, advices that are impossible to perform. – The educator needs…. needs…. needs.
And at the end of the day, in all issues, small and large, he is bound to decide on his own, according to his knowledge and understanding, and most importantly – according to his ability.
This is good in theory, he comforts himself.
And the educator bears grudge for the writer, for the writer is sitting quietly in front of his comfortable desk dictating instructions, with no need to directly encounter the wild and noisy annoying and reckless gang, that causes anyone who does not want to oppress it to be enslaved to it, that every day a different member this gang poisons his life so thoroughly that the rest of them can barely make it any better.
For what reason is he annoyed by great dilemmas, very important missions, lofty ideals, while he is bound to be an employee, a Cinderella?
5) He feels the initial passion that he had for the job is being drained, regardless of anyone's preaching. – Before, the thought of organizing a game or performing a surprise amused him. He pled to bring a new and rejoicing gust of wind to the boarding school. Now he is hopelessly happy when everything "stays as it was"; if nobody vomited, broke a window, was given a harsh scolding – this means the day went by peacefully.
He is loosing his energy: watching small problems through his fingers, trying to see less, to know less – only the necessary.
He is loosing his initiative: In the past, when he had candy or a game to hand out – he immediately had a plan how to use it as well as he could. Now he will give the candy away fast: have them eat it quickly before any fights, complaints or objections begin. A new piece of furniture or object means- again there is need of watching or else they will brake, ruin. A plant on the window, a picture on the wall – so much to do, but he does not know, does not want or cannot, does not even notice anymore.
He loses faith in himself. Before every day that passed revealed a new thing in the children or in him. The children used to gather around him, now they turn away. Does he still love them? – He is rough, sometimes violent.
Is it possible that soon he will be just like those whom he wanted to serve example to, those whom he was revolted by for their distance, passiveness and lack of moral?
7) He does not understand what is happening around.
He tries to reduce the rules and limitations to a small number of the most necessary ones. He gives freedom to the children, and they are not satisfied, they demand more.
It seems that they love him, and he knows they mock him. They trust him – and still always hide something. Supposedly believe what he says and still looking to hear malicious whispers.
He doesn't understand, doesn't know – feels foreign and bitter – feels bad.
Dear educator, be content with what you have. Here you are leaving behind the sentimental prejudice about the child. Now you already know that you do not know. If it isn't as you thought, it is meant to be different. Without giving a report to yourself, you are already looking for another way. Are you lost? – remember that there is no shame in wandering lost in the great forest of life. Even when you are wrong look around curiously, and you will find a collage of spectacular pictures. Are you suffering? – The truth will be born in pain.
8) Be as you are. Look for your own path. Know yourself before you want to know the children. Give yourself an estimation of what you-yourself are capable of doing before you start setting limits to their rights and obligations. First and foremost, you yourself are a child, and you must start by knowing and educating yourself. Assuming that pedagogy is a science about children,and not about humans - this is on of the most annoying mistakes.
An aggressive child in an outburst beats – an adult in an outburst kills. A toy is deceivingly taken from a good child – a signature on a check is deceivingly taken from an adult. A careless child spends on candies the money he was given to by a notebook – a careless adult loses all his possessions in card games. There are no 'children' – there are only humans. Only their terms are different, different experiences, different urges and emotional games.- Remember, we do not know them. We are not mature!
Ask an old man, even in your forties and you will discover that you are not yet mature enough for him. Indeed, whole social classes are not mature, because they are weak. Whole nations who need foreign custody - are also not mature, because they do not have cannons.
Be who you are and observe the children well while they can still be who they are. Observe, don't demand, because you will not force an active and teasing child to be concentrated and quiet; An angry and suspicious child will not become revealed and open-hearted. An ambitious and stubborn child will not be easy and submitting.
And as for yourself?
If you were not blessed with an impressive appearance and a strong heart you will unsuccessfully try to hush them by shouting. If you have a good smile and a forgiving look – don't talk at all, perhaps they will calm down on their own? Look for your own way yourself.
Don't demand of yourself to be a serious and mature educator right away, with psychological and pedagogical diplomas in your brain and heart. You have a wonderful and magical ally – Youth, and you insist on being grumpy and experienced.
The Educational Kvutza
The Educational Kvutza
Some viewed the kvutza as a kibbutz on a small scale. In the absence of punishments and sanctions the kvutza filled out a normative deciding authority in the individual's role in the kvutza. The kvutza was also a foundation to the children's disengagement from their parents and the adult world in general. The people of the Mossad viewed the kvutza as a crane to empower the child's self confidence and a forum that supports the individual at times of crisis and weakness.
(p. 53-54)The educational kvutza
…
The kvutza was the social body that the chanich belonged to from his first year in the Mossad and up to his last year.
The structure of the kvutza in the Mossad was influenced from the intimate kvutza that stood in the base of the youth movement. The first educators in the Mossad brought the idea of the intimate kvutza with them from their experience as madrichim and chanichim in the youth movement, and tried to fit it to the framework of the Mossad. However, in the Mossad as oppose to the youth movement, the children were living with each other twenty four hours a day. The relationship between them and their educator were different than the relationship with the madrich in the movement. The madrich would meet them for short meetings 2-3 times every week whereas the educator would be in contact with them on a constant daily basis.
In the Mossad the kvutza had five main roles:
A. An organized life structure that filled out the main educational functions: studies, work, and social activities.
B. A base to foster the child's independence in the kibbutz.
C. A framework to experience communal life in preparation to being an adult in the kibbutz.
D. A place to educate the individual and shape his personality.
E. A framework that creates a public opinion that claims certain life style, proper social relationship and level of education.
Some viewed the kvutza as a kibbutz on a small scale. In the absence of punishments and sanctions the kvutza filled out a normative deciding authority in the individual's role in the kvutza. The kvutza was also a foundation to the children's disengagement from their parents and the adult world in general. The people of the Mossad viewed the kvutza as a crane to empower the child's self confidence and a forum that supports the individual at times of crisis and weakness.
(p. 53-54)The educational kvutza
µ What is the difference between the kvutza in the Mossad and the kvutza in the ken?
µ What is the added value that the kvutza in the Mossad creates for the chanich?
µ What are the disadvantages in such a group?
µ What are the challenges in belonging to kvutza that has a holistic character?
µ What may be the influence of the Mossad kvutza on the kvutza in the youth movement?
Some viewed the kvutza as a kibbutz on a small scale. In the absence of punishments and sanctions the kvutza filled out a normative deciding authority in the individual's role in the kvutza. The kvutza was also a foundation to the children's disengagement from their parents and the adult world in general. The people of the Mossad viewed the kvutza as a crane to empower the child's self confidence and a forum that supports the individual at times of crisis and weakness.
(p. 53-54)The educational kvutza
…
The kvutza was the social body that the chanich belonged to from his first year in the Mossad and up to his last year.
The structure of the kvutza in the Mossad was influenced from the intimate kvutza that stood in the base of the youth movement. The first educators in the Mossad brought the idea of the intimate kvutza with them from their experience as madrichim and chanichim in the youth movement, and tried to fit it to the framework of the Mossad. However, in the Mossad as oppose to the youth movement, the children were living with each other twenty four hours a day. The relationship between them and their educator were different than the relationship with the madrich in the movement. The madrich would meet them for short meetings 2-3 times every week whereas the educator would be in contact with them on a constant daily basis.
In the Mossad the kvutza had five main roles:
A. An organized life structure that filled out the main educational functions: studies, work, and social activities.
B. A base to foster the child's independence in the kibbutz.
C. A framework to experience communal life in preparation to being an adult in the kibbutz.
D. A place to educate the individual and shape his personality.
E. A framework that creates a public opinion that claims certain life style, proper social relationship and level of education.
Some viewed the kvutza as a kibbutz on a small scale. In the absence of punishments and sanctions the kvutza filled out a normative deciding authority in the individual's role in the kvutza. The kvutza was also a foundation to the children's disengagement from their parents and the adult world in general. The people of the Mossad viewed the kvutza as a crane to empower the child's self confidence and a forum that supports the individual at times of crisis and weakness.
(p. 53-54)The educational kvutza
µ What is the difference between the kvutza in the Mossad and the kvutza in the ken?
µ What is the added value that the kvutza in the Mossad creates for the chanich?
µ What are the disadvantages in such a group?
µ What are the challenges in belonging to kvutza that has a holistic character?
µ What may be the influence of the Mossad kvutza on the kvutza in the youth movement?
The first Hashomer Hatzair School in Mishmar HaEmek 1931-1940
The first Hashomer Hatzair School in Mishmar HaEmek 1931-1940
Yitzhak Platek
Excerpts
…
The consolidation of Hashomer Hatzair in Israel, the establishment of Hakkibutz Ha'artzi, the quick and constant increasing amount of members in the kibbutzim and in the Kibbutz Ha'artzi during the fifth aliyah and the fact that Hashomer Hatzair was the third strongest body in the working population in the country…, created motivation and a need to formulate and strengthen the movement. One of the ways to do so, and perhaps the main one, was establishing educational institutes.
The educational project was considered by Hashomer Hatzair people as the future and the continuation of the movement. Tzvi Zohar expressed it clearly when he wrote that the Kibbutz Ha'artzi, like every societal movement that has aspirations directed to the present and to the future, if it seeks to be based, must grab "the horns of education". He believed that the kibbutz movement must build an independent educational project that will express the social aspirations and will be based on the ideology of Hashomer Hatzair. The establishment of the Mossad Hachinuchi (the educational institute) was, to his opinion, the initial and most significant step of a movement that craves to put down roots in the educational reality in Israel and avoid being a temporary movement.
(p. 3-4)
…
It seems that the first goal viewed by the educators in the Kibbutz Ha'artzi was the relationship between the educated generation and the generation preceding it, that is to say, continuing the fathers' creation of the kibbutz by the generation of the sons. The role of education was preparing the child to the existing kibbutz reality. Therefore, the "children's society" was within the social environment of the kibbutz, with constant relationship between the adults and the children in all fields of life - from daily tasks to ideological partnership. The people of Hashomer Hatzair sought to pass on the values created in the kibbutz; they wanted the mossad to have a social structure and contents that will grantee direct affinity between it and the kibbutzim. This paragraph was worded in a very general way. The educators of the kibbutzim asked to continue the kibbutz creation and believed that the sons must be educated beside the kibbutz community in order that the values of the kibbutz will pass from the founders to the second generation. The kibbutz community was viewed as an educating role model.
…
The connection between Hashomer Hatzair's educational movement in Israel and outside of Israel and the Mossad seemed important to its founders. They emphasized it frequently. To their opinion, Hashomer Hatzair had to be the foundation of the educational guideline in the Mossad. They also had a goal to prove the truthfulness of the youth movement's educational values in a "holistic educational framework". The people of Hashomer Hatzair knew the many differences between a youth movement and a "holistic educational framework" in which the child is educated in a boarding school, studies a daily curriculum, and the relationship between him and his friends and between him and his educators has a very different character than in the youth movement. However, they often mentioned that the Mossad Hachinuchi will continue actualizing the values of Hashomer Hatzair youth movement.
The people of Hashomer Hatzair requested to establish the Mossad as an autonomous children's society, a framework of life, with a social, cultural, and independent economical structure; A children society that will be free from the daily stress in the world of the adults in order to highlight the children's own value. The autonomous children's society shall diminish the contradictions between the adult world and the children world through a regime created by the children. They will find a full course of action, learn to dare to think and act, and find out the right conditions to develop into creative and active grownups. The children's society will be based on communal life and partnership on a daily basis. Giving up egoistic requests for the community was, according to Hashomer Hatzair people, the training process towards the cooperative life work in the future.
(p. 7-8)
Yitzhak Platek
Excerpts
…
The consolidation of Hashomer Hatzair in Israel, the establishment of Hakkibutz Ha'artzi, the quick and constant increasing amount of members in the kibbutzim and in the Kibbutz Ha'artzi during the fifth aliyah and the fact that Hashomer Hatzair was the third strongest body in the working population in the country…, created motivation and a need to formulate and strengthen the movement. One of the ways to do so, and perhaps the main one, was establishing educational institutes.
The educational project was considered by Hashomer Hatzair people as the future and the continuation of the movement. Tzvi Zohar expressed it clearly when he wrote that the Kibbutz Ha'artzi, like every societal movement that has aspirations directed to the present and to the future, if it seeks to be based, must grab "the horns of education". He believed that the kibbutz movement must build an independent educational project that will express the social aspirations and will be based on the ideology of Hashomer Hatzair. The establishment of the Mossad Hachinuchi (the educational institute) was, to his opinion, the initial and most significant step of a movement that craves to put down roots in the educational reality in Israel and avoid being a temporary movement.
(p. 3-4)
…
It seems that the first goal viewed by the educators in the Kibbutz Ha'artzi was the relationship between the educated generation and the generation preceding it, that is to say, continuing the fathers' creation of the kibbutz by the generation of the sons. The role of education was preparing the child to the existing kibbutz reality. Therefore, the "children's society" was within the social environment of the kibbutz, with constant relationship between the adults and the children in all fields of life - from daily tasks to ideological partnership. The people of Hashomer Hatzair sought to pass on the values created in the kibbutz; they wanted the mossad to have a social structure and contents that will grantee direct affinity between it and the kibbutzim. This paragraph was worded in a very general way. The educators of the kibbutzim asked to continue the kibbutz creation and believed that the sons must be educated beside the kibbutz community in order that the values of the kibbutz will pass from the founders to the second generation. The kibbutz community was viewed as an educating role model.
…
The connection between Hashomer Hatzair's educational movement in Israel and outside of Israel and the Mossad seemed important to its founders. They emphasized it frequently. To their opinion, Hashomer Hatzair had to be the foundation of the educational guideline in the Mossad. They also had a goal to prove the truthfulness of the youth movement's educational values in a "holistic educational framework". The people of Hashomer Hatzair knew the many differences between a youth movement and a "holistic educational framework" in which the child is educated in a boarding school, studies a daily curriculum, and the relationship between him and his friends and between him and his educators has a very different character than in the youth movement. However, they often mentioned that the Mossad Hachinuchi will continue actualizing the values of Hashomer Hatzair youth movement.
The people of Hashomer Hatzair requested to establish the Mossad as an autonomous children's society, a framework of life, with a social, cultural, and independent economical structure; A children society that will be free from the daily stress in the world of the adults in order to highlight the children's own value. The autonomous children's society shall diminish the contradictions between the adult world and the children world through a regime created by the children. They will find a full course of action, learn to dare to think and act, and find out the right conditions to develop into creative and active grownups. The children's society will be based on communal life and partnership on a daily basis. Giving up egoistic requests for the community was, according to Hashomer Hatzair people, the training process towards the cooperative life work in the future.
(p. 7-8)
Educating labor In Berl Katznelson's writings
Educating labor In Berl Katznelson's writings
"Education" is one of the most common expressions in Berl Katznelson's language. Like "Culture", he uses it next to another word. The expression that he usually uses is "educating labor", or "fertile and educating labor". It seems that Berl perceives the whole revival project of the Jewish nation, to its full extent, in spirit and in material, as a certain way of educating the individual and educating the people. There is no doubt that in his world view, even before he made aliyah, education had an important role. His letters to his brother and sister included many terms related to education and a clear educational attitude.
The Socialist-Zionism, according to the Israeli version of "constructive socialism", was essentially related to an educating world view. This version of socialism did not try to build power in order to overthrow an existing regime by a class struggle - nor did it expect and look forward to the formation of a militant avant-garde that will reach political strength in order to conquer an existing government: This version of Israeli socialism wasn't meant for that, not in these days of the chalutzic labor movement.
The roles [that it took] in building a country, developing economy, regaining the national language and adapting suitable work habits and lifestyle, are led by an educational conception.
In other words, education is the main tool of the social-national revolution.
What is the meaning of the expression "educating labor" according to Berl? What values are included in it? It seems that the first basic idea about labor that is expressed by Berl is encouraging habits that are considered "manual skills". These habits are physical and mental at the same time and are involved with a long process of training (hachshara) and self education.
However, labor is education also in the sense that it necessarily compels creativity. "Creative labor" is the opposite of automatic labor, which stupefies the heart. And it is definitely opposite to Sisyphean labor, which is humiliating and enslaving.
It is also educating in the sense that a person can express his personality in it while working, and relate to it as a spiritual creature.
Translated from: The Jewish profile of Berl Katznelson / Avraham tzivion
Pages 224-227
"Education" is one of the most common expressions in Berl Katznelson's language. Like "Culture", he uses it next to another word. The expression that he usually uses is "educating labor", or "fertile and educating labor". It seems that Berl perceives the whole revival project of the Jewish nation, to its full extent, in spirit and in material, as a certain way of educating the individual and educating the people. There is no doubt that in his world view, even before he made aliyah, education had an important role. His letters to his brother and sister included many terms related to education and a clear educational attitude.
The Socialist-Zionism, according to the Israeli version of "constructive socialism", was essentially related to an educating world view. This version of socialism did not try to build power in order to overthrow an existing regime by a class struggle - nor did it expect and look forward to the formation of a militant avant-garde that will reach political strength in order to conquer an existing government: This version of Israeli socialism wasn't meant for that, not in these days of the chalutzic labor movement.
The roles [that it took] in building a country, developing economy, regaining the national language and adapting suitable work habits and lifestyle, are led by an educational conception.
In other words, education is the main tool of the social-national revolution.
What is the meaning of the expression "educating labor" according to Berl? What values are included in it? It seems that the first basic idea about labor that is expressed by Berl is encouraging habits that are considered "manual skills". These habits are physical and mental at the same time and are involved with a long process of training (hachshara) and self education.
However, labor is education also in the sense that it necessarily compels creativity. "Creative labor" is the opposite of automatic labor, which stupefies the heart. And it is definitely opposite to Sisyphean labor, which is humiliating and enslaving.
It is also educating in the sense that a person can express his personality in it while working, and relate to it as a spiritual creature.
Translated from: The Jewish profile of Berl Katznelson / Avraham tzivion
Pages 224-227
"Who Saw Who Heard About the Ten Dibrot"
"Who Saw Who Heard About the Ten Dibrot" Israel Ring
Between independence to preliminary obedience
The worst thing that could happen to the youth is that no one would try to "implant" anything in them. That every adult will only present them with mediocre choices, lukewarm problems, deliberations here and there, - That no teacher, parent or guide will take the responsibility for a certain perception or for a personal ability to identify with ideals and sincerely fight for them. This neutrality that is so recommended by the "freedom" protectors, that call not to interfere with the young's soul and fear indoctrination as a black plague –this neutrality will not lead to independent and vigorous thought, but will teach the young a totally different lesson: "the whole thing isn’t worth it", "what's the fuss about?", "enthusiasm is unnecessary ", "every one is right and/or wrong".
Self-neutralization of education is a sign for the illness of society that no longer believes in its own right to exist. Every healthy society, every movement who believes in its path (religious as secular) has always seen itself obligated to educate its sons in light of their path and goals.
Youngsters need challenges and living role models. These are not only patterns of thinking, but also reserves of emotion and will. What brings to fertile intellectual thought and action is a strongly emotional clash, positive or negative. A person agrees with all his heart or objects with all his heart. Freezing ideas in a "logical freezer" is a good way to send them to museums.
Our movement learned quickly to adapt educational methods accordingly to the age of chanichim. There is no doubt that the younger kids (11-13 years old) expect clear instructions rather than problem solving. Kids want to be led, either by a leading character their own age or by a mature madrich. He who wants to teach them the commandments of Hashomer-Hatzair shouldn't expect them to open a deep discussion over each commandment.
But if the madrich avoids "influencing" them in order to maintain their independence – he should at least remember that other "influence channels" aren't as delicate and sensitive as him. The implanting of new ideas, laws, wills and ideals continues day by day and year by year. And the media, the street culture, schools, parents, children books and adults' advise are all competing for this influence.
In this way an absurd situation will occur: a delicate, understanding educational movement restrains itself not to make its positive mark on the "young soul", and at the same time, the young soul goes through a process of kneading and shaping by indelicate and irresponsible factors. The result: not a free soul but a mashed and crooked soul. Proofs? The flourishing health of the western culture.
Whoever presents the commandments for the first time to younger ages has to present them again to the teenagers, so they can see them critically, in an independent and growing thought. The youth movement is the best opportunity for independent thought, encouraged by common thought.
While presenting his own opinion, by his beliefs and in the most honest way, the madrich enables a free argument and also fuels it by introducing opposing opinions.
The 14-18 years old are anyway in the midst of their rebellious years and are required to swing between the current values and the desired values. The madrich is called for help. If he will try to "sell" them the movement’s views as the one and only way, without competition – doubt if he will succeed. But if he will show himself and them that the movement's values stand firmly in the struggle, and grow from confrontation with opponents – he will help a lot to the freedom of thought and to the enrooting of the shomeric perception.
So let it be clear, folks: Hashomer Hatzair isn't a youth club; isn't a salon community; isn't a dance club; It is a pioneering youth movement that has to swim against the stream, and gives its part to rescue these people from second exile within the homeland, from sick materialism, from destructive economical parasitism, from white-outside and dirty-inside collars, from fancy and empty declarations behind which there is a bulldozer expanding deadly gaps between rich and poor, between ethnic groups, between people. Whoever thinks only of maneuvering his independence and of pampering his bellybutton, and all of the above is boring for him – his place is not in Hashomer Hatzair.
Between independence to preliminary obedience
The worst thing that could happen to the youth is that no one would try to "implant" anything in them. That every adult will only present them with mediocre choices, lukewarm problems, deliberations here and there, - That no teacher, parent or guide will take the responsibility for a certain perception or for a personal ability to identify with ideals and sincerely fight for them. This neutrality that is so recommended by the "freedom" protectors, that call not to interfere with the young's soul and fear indoctrination as a black plague –this neutrality will not lead to independent and vigorous thought, but will teach the young a totally different lesson: "the whole thing isn’t worth it", "what's the fuss about?", "enthusiasm is unnecessary ", "every one is right and/or wrong".
Self-neutralization of education is a sign for the illness of society that no longer believes in its own right to exist. Every healthy society, every movement who believes in its path (religious as secular) has always seen itself obligated to educate its sons in light of their path and goals.
Youngsters need challenges and living role models. These are not only patterns of thinking, but also reserves of emotion and will. What brings to fertile intellectual thought and action is a strongly emotional clash, positive or negative. A person agrees with all his heart or objects with all his heart. Freezing ideas in a "logical freezer" is a good way to send them to museums.
Our movement learned quickly to adapt educational methods accordingly to the age of chanichim. There is no doubt that the younger kids (11-13 years old) expect clear instructions rather than problem solving. Kids want to be led, either by a leading character their own age or by a mature madrich. He who wants to teach them the commandments of Hashomer-Hatzair shouldn't expect them to open a deep discussion over each commandment.
But if the madrich avoids "influencing" them in order to maintain their independence – he should at least remember that other "influence channels" aren't as delicate and sensitive as him. The implanting of new ideas, laws, wills and ideals continues day by day and year by year. And the media, the street culture, schools, parents, children books and adults' advise are all competing for this influence.
In this way an absurd situation will occur: a delicate, understanding educational movement restrains itself not to make its positive mark on the "young soul", and at the same time, the young soul goes through a process of kneading and shaping by indelicate and irresponsible factors. The result: not a free soul but a mashed and crooked soul. Proofs? The flourishing health of the western culture.
Whoever presents the commandments for the first time to younger ages has to present them again to the teenagers, so they can see them critically, in an independent and growing thought. The youth movement is the best opportunity for independent thought, encouraged by common thought.
While presenting his own opinion, by his beliefs and in the most honest way, the madrich enables a free argument and also fuels it by introducing opposing opinions.
The 14-18 years old are anyway in the midst of their rebellious years and are required to swing between the current values and the desired values. The madrich is called for help. If he will try to "sell" them the movement’s views as the one and only way, without competition – doubt if he will succeed. But if he will show himself and them that the movement's values stand firmly in the struggle, and grow from confrontation with opponents – he will help a lot to the freedom of thought and to the enrooting of the shomeric perception.
So let it be clear, folks: Hashomer Hatzair isn't a youth club; isn't a salon community; isn't a dance club; It is a pioneering youth movement that has to swim against the stream, and gives its part to rescue these people from second exile within the homeland, from sick materialism, from destructive economical parasitism, from white-outside and dirty-inside collars, from fancy and empty declarations behind which there is a bulldozer expanding deadly gaps between rich and poor, between ethnic groups, between people. Whoever thinks only of maneuvering his independence and of pampering his bellybutton, and all of the above is boring for him – his place is not in Hashomer Hatzair.
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