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Kibbutz Nachshon is in the process of change.
These changes are known as "Mishlat (hilltop) 2000" based
on the original name "Mishlat 200". I will try here to outline
the changes that are happening on all the kibbutzim and the
unique way this change is happening on Nachshon.
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The main difficulties at the base of the process
of the changes that the kibbutzim are going through during
the last few years, is not as many presume, a question of
organization, psychological, sociological, etc. it is in fact,
a question of ethics. More so it is not as many would seem
to think a new idea which has developed over the last few
decades but a question inherent in the kibbutz from the day
of its conception.
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The kibbutz without quite understanding the
depth of it's choice, chose to put at it's core, not equality
and partnership, socialism or communism, but a different perception
of the individual. According to this naive perception, the
Kibbutz was built on the principal of the basic goodness of
man, purity of his cause...if he believes in the correct ideology.
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The main difficulty was and still is - the inherent
wrong idea, because it is an idea, that any general presumption
can navigate human life. And so, with the same passion in
which this ideological conception of socialism and communism
was transformed into an organization, "The knights of change",
of today, who hold a liberal idealogy, or have no ideology
at all.... as an ideology, (the pragmatists) are busy adapting
the kibbutz to the society around them....as an organization.
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Thus, paradoxically, the same old Marxists assumption,
according to "the being determines conscience" comes around
in a liberal disguise, under the opposite idealogy assumption
to the one that formed the kibbutz....."man is basically evil".
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The real characteristic of the kibbutz on which
people willingly or unwillingly built an organization on the
basic assumption of the good of man is not ideological but
dialogical. Kibbutz more than any other form of life is based
upon a very intensive everyday dialogue. The effort to turn
this dialogue into an egoistic, self interest one which is
the base of this liberal concept, is so painful and hurtful
because it brings into the kibbutz a conflicting set of values.
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The paradoxical difficulty is what was lost
in the "left" ideal is lost again in the "right" ideal - man
is not an idea, he is not consistent or one sided. He has
more than one need: the need for a good life, has many conflicting
meanings and all of them want to be realized, at the same
time........ with the contradictions.
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A human dialogue can not be a dialogue of values
(no matter what value we are talking about). At the same time
it cannot be a pragmatic dialogue, it has to be an ethical
dialogue. This begins when attention is focused on man not
as a value, idea, solution or organization but as a man that
lives with other men. This is what should be at the core of
things, meaning of dialogue.
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Kibbutz Nachshon for many years kept avoiding
ideologies and solutions. It is an "open kibbutz" in the best
and the worst sense of the word. It is a fascinating combination
of dialogue, chaos, of mutual creation and escaping responsibilities.
It is no accident that the outstanding motive of the pact
adopted by the Kibbutz is of not rejecting any idea. Kibbutz
Nachshon has been living on the border lines of not rejecting
any idea.
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The real test of Kibbutz Nachshon
will be its ability to navigate the idea of not giving up any
idea to an ethical way of dialogue. Adopting this will spare
the kibbutz the need from adopting the wrong language of organization,
of any kind, to build a complex language of dialogue between
different people, which will realize the "good" as a way which
does not disprove or fear the "bad".
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