סיכום חוברת - Habonim Dror
חוברת סיכום לועידה העולמית ה שמינית 201 5 Choveret Sikkum – Veida Olamit 2015 March 2015 Dear Habonim Dror madrichim/bogrim, It is with great pride that we present the following choveret sikkum from the 8th World Habonim Dror Veida. The veida comprised a 3-day educational seminar, followed by one day of official decision-making proceedings. We chose to structure the veida in this way because we believe that the primary manner by which we can truly exist as a single worldwide movement is through the common understandings reached through learning and discussing together during peulot in Israel. Afterwards, the official ideology documents are used as a tool to formulate and strengthen these understandings and strengthen the movement members who were not able to take part in the seminar. All aspects of the veida seminar this year were a tremendous success. We had mazkirut participation from almost every Habonim Dror country: Argentina, Brazil, Uruguay, Mexico, North America, United Kingdom, Germany, Holland, New Zealand, Australia, and South Africa. We also had shnatties participating from Argentina, UK, Germany, Holland, Uruguay, Mexico, New Zealand, Australia, North America and South Africa. The seminar was led by a combination of Olim, shnat madrichim, central shlichim (from Argentina and Australia), and Habonim Dror Olami members. The overall feeling among everyone at the seminar was that we have more commonalities than differences, and that although participants spoke various native languages, were various ages, and come from various cultural backgrounds, we share a common chalutzic vision for Israel and the Jewish people, and want to strive to achieve this vision together as Habonim Dror. This choveret is intended to be a resource to help bring the content of the veida seminar to everyone in the movement around the world today. It contains the official ideology accepted by this veida, including all proposals and voting results. It also contains materials from the seminar, including the primary texts we read and some we didn’t get too, and some discussion questions to help direct discussions about these texts. Please be in touch regarding the peulot and discussions you are having regarding the veida in your country! Hope to see you in Israel again soon! Aleh V’Hagshem, Samo and Chechu מרץ 2015 ניסן תשע"ה מדריכי ובוגרי הבונים דרור היקרים, אנו גאים להציג את חוברת הסיכום של הועידה העולמית השמינית של הבונים דרור .הועידה כללה סמינר חינוכי בן שלושה ימים ובעקבותיו יום של הליכי קבלת החלטות רשמיים .בחרנו לעצב כך את הועידה ,מכיוון שאנו מאמינים כי האופן המרכזי באמצעותו ניתן לקיים תנועה עולמית אחת ,הוא הגעה להסכמות משותפות, מתוך לימוד ,שיחה ודיון ,המתקיימים במהלך פעולות משותפות בישראל .לאחר השגת ההסכמות ,יכולים מסמכי האידאולוגיה הרשמיים לשמש ככלי להשרשתן ולחיזוקן וכן לקשור אליהן גם את החברים שלא יכולים היו להשתתף בסמינר. בכל מובן ,הועידה היוותה הצלחה גדולה השנה .השתתפו בה חברי מזכירות כמעט מכל מדינות הבונים דרור: ארגנטינה ,ברזיל ,אורוגוואי ,מקסיקו ,צפון אמריקה ,בריטניה ,גרמניה ,הולנד ,ניו זילנד ,אוסטרליה ודרום אפריקה .השתתפו בה גם "שנתיס" מארגנטינה ,בריטניה ,גרמניה ,הולנד ,אורוגוואי ,מקסיקו ,ניו זילנד, אוסטרליה ,צפון אמריקה ודרום אפריקה .הסמינר הועבר על ידי צוות משולב של עולים ,מדריכי שנת ,שליחים מרכזיים (מארגנטינה ואוסטרליה) ,וחברי הבונים דרור העולמי .התחושה הכללית בקרב משתתפי הסמינר היתה שרב הדומה על השונה ,שיש בינינו יותר דמיון מאשר הבדלים ושעל אף ששפות אימם של המשתתפים, גילם ורקעם התרבותי שונים ומגוונים אנחנו חולקים חזון חלוצי משותף עבור ארץ ישראל והעם היהודי ושואפים להגשמת חזון זה ,יחדיו כתנועת הבונים דרור. החוברת שלפניכם נועדה לעזור להביא את תכני סמינר הועידה לכל חברי התנועה הפרושים היום ברחבי העולם .היא מכילה את האידיאולוגיה הרשמית כפי שנתקבלה ע"י ועידה זו וכן את כל ההצעות השונות ותוצאות ההצבעה .היא מכילה גם חומרים מהסמינר עצמו ,כולל טקסטים מרכזיים שקראנו וכמה שלא הספקנו להגיע אליהם .כלולות גם שאלות שנועדו לעזור בהכוונת הדיונים סביב אותם טקסטים .אנא עמדו איתנו בקשר ועדכנו אותנו לגבי הפעולות והדיונים הקשורים לועידה שאתם מקיימים במדינותיכם. מקווה לראותכם שוב בישראל בקרוב! סמו וצ׳צ׳ו Table of Contents Habonim Dror Mission Statement 2015/2015 הצהרת כוונות של הבונים דרור לשנת..........................4 Veida Peula .............................................................................................................................................6 The World Movement and Atomization – Adam Levi ...........................................................................8 Veida Seminar Content .........................................................................................................................10 Veida Seminar Luz .................................................................................................................................11 Veida Seminar Texts .............................................................................................................................12 Common Center - Martin Buber ........................................................................................................12 Theodore Herzl’s Socialist Zionist vision............................................................................................13 Socialist Zionist Chalutzim .................................................................................................................14 Ariyeh Malkin.....................................................................................................................................14 Miriam Baratz ....................................................................................................................................15 David Twersky....................................................................................................................................16 When I Leave School - Harold Jaspan ................................................................................................17 Excerpts from Habonim Dror World Veida 1983...............................................................................19 Excerpts from Habonim Dror World Veida 2010...............................................................................20 Email Exchange from HaBinyan 3 ......................................................................................................21 Excerpts from Habonim Dror Ideology Document ............................................................................23 Hagshama ..........................................................................................................................................23 Elements of a Youth Movement – Chaim Shatzkar ...........................................................................24 The Youth Takes the Lead – Zvi Lamm ..............................................................................................24 Hashomer Hatzair's 2008 Ideology Document: Hagshama ...............................................................25 The Borochov Youth and Dror-Borochov Youth in Poland after the Holocaust – Joel Roizman .......26 In the Days of Destruction and Revolt – Zivia Lubetkin.....................................................................27 From Dror and Gordonia to Ichud Habonim in Argentina – Shlomo Bar-Gil ....................................29 Habonim Great Britain – Melvin Cohen ............................................................................................30 Arise and Build: The Story of American Habonim – David Breslau ...................................................32 You Need a Wheel?– Yosef Trumpeldor............................................................................................33 What is a Chalutz? – Yigal Wagner and Eyal Kafkafi ..........................................................................34 World Habonim Dror Ideology Document ..........................................................................................36 Principles of the Movement ..............................................................................................................37 Decisions of the Eighth Veida ............................................................................................................40 עקרונות התנועה..................................................................................................................................62 החלטות הועידה השמינית....................................................................................................................63 Procedures of the Veida .......................................................................................................................72 פרוצדרות של הועידה.............................................................................................................................75 Proposals ...............................................................................................................................................78 הצעות.....................................................................................................................................................85 Voting Results .......................................................................................................................................90 2 3 ,2015 הצהרת כוונות של הבונים דרור לשנת .שנכתבה בידי המזכירויות מסביב לעולם עברית אנגלית Habonim Dror Exists to take Responsibility over the Jewish people via a national Jewish revival in the Land of Israel through the continuation of the Socialist-Zionist Revolution. Habonim Dror will educate Diaspora Jewish youth towards a life of Chalutziut in Israel based on the values of shivyon erech ha’adam, social justice and democracy. ספרדית Habonim Dror existe para tomar responsabilidad del puebo judio a travez de una resurrección nacional judia en la tierra de Israel mediante la continuación de la revolución socialista- sionista. Habonim Dror educará a los jóvenes judíos de la diáspora hacia una vida de jalutziut en Israel basada en los valores de shivion erech ha’adam, justicia social y democracia. 4 גרמנית Habonim Dror's Aufgabe ist es, Verantwortung gegenüber dem jüdischen Volk zu übernehmen, durch die Weiterführung der sozialistischen-zionistischen Revolution, für eine nationale-jüdische Wiederbelebung in dem Staat Israel. Habonim Dror wird jüdischen Jugendlichen der Diaspora das Leben eines Chalutz in Israel, beruhend auf den Werten von Shivyon Erech Ha’adam, sozialer Gerechtigkeit und Demokratie, durch Bildung vermitteln פורטוגזית O Habonim Dror existe para assumir responsabilidade pelo povo judeu através de uma resurreição nacional judaica na terra de Israel mediante a continuação da revolução Socialista-Sionista. O Habonim Dror educará os jovens judeus da diáspora para uma vida chalutziana em Israel, baseada nos valores de "shivion erech ha’adam", justiça social e democracia. הולנדית Haboniem Dror bestaat om verantwoordelijkheid te nemen voor het Joodse volk via een nationale Joodse heropleving in Israël door de voortzetting van de socialistischzionistische revolutie. Haboniem Dror zal de Joodse Diaspora onderwijzen richting een leven van chalutziut in Israël gebaseerd op de waarden van shivyon erech ha'adam, sociale rechtvaardigheid en democratie. צרפתית L' Habonim Dror existe pour prendre la responsabilité sur le peuple Juif au moyen d'une renaissance nationale Juive en Terre d'Israël par la continuation de la révolution socialosioniste. L'Habonim Dror s'engage à éduquer les adolescents Juifs de diaspora en vue d'une vie de Halutziut en Israël basée sur les valeurs de shivyon ere'h ha'adam, justice sociale et démocratie 5 Veida Peula Matarot: Introduce the idea that the difference between a federation and movement made up of different parts is that in the latter the parts share a common centre Thinking about how our common centre is based in our Hagshama Brainstorming the connections that they believe each of the movements have and to start understanding what they share with the different movements Providing the movements tools, shared vocabulary etc - Have fun! Trigger: Read Gordon: “It is essential that the Jewish people striking roots in Palestine should send the sap of life to its branches that stretch into other lands, just as those branches must transmit a part of their good to the roots which are in Palestine. “In proportion as progress in our revival advances in Palestine, to that degree will the lands of other nations lose their character as lands of exile for us. They will become lands to dwell in, lands where our people will live under the same conditions that other nationals live in countries outside their own. For at such a time, Jews dwelling in those countries will not merely be acted upon, and be influenced by others, but will in their turn act upon and influence others. Not only will this situation not turn the heart of the people of the diaspora away from Palestine, but on the contrary, it will strengthen and deepen in their heart – in the heart of men of understanding – the need for living in Palestine, the fountain-head of our individual life, and of our creativeness. “Such conditions will be a source of blessing, a source of mutual interaction between Jews who are in Palestine and those who are in other lands; not only that - it will also be a source of influence between our nation and other nations.” - A.D. Gordon, The Work of Revival in the Diaspora from Selected Essays Sicha: What is the tree metaphor that Gordon is making? What is the purpose that Gordon has for making Israel a center for the Jewish people? What does he say Jews will get from having a center? What does he say Israel will get from the Jews in the diaspora? Method 1: Do Israel/Tfutzot activity Print off different examples of what the relationship looks like between the Diaspora and Israel Movements. Each chaver chooses the diagram they think best represents their home movement and s and to the I תto other תworld movements and the relationship as the s mean either the disapora movement, or each diaspora תL’madrich: In this paradigm all of the movment and the I is the movement in Israel Share which diagram you chose. Why did you choose what you did? Did anyone choose the same diagram? Sicha: In the diagrams that you chose, what parts overlap? What exists in/makes up these overlaps? Give examples. Share What does this mean about the relationship between each national movement? Between the diaspora movements and the movement in Israel? When you think about the central aims and hagshama of your national movement, are the things you think of the same as the things in the overlaps? Do you think the movements have the kind of common center that Gordon speaks about for Jews? Method 2/Sikkum: Brainstorm all of the different things that you think the world movements share 6 What did you come up with? What makes these things common around the world? How do you see their commonality? What types of things are these (i.e. cultural, religious, ideological, structural, hagshama, tafkidim)? Look at the list of types of things that could unite each national movement. Which of these things to do the movements currently share? Is there anything that is missing? Is there anything that you think the movements should share that they currently do not? Between the list that you made, the types of things we just looked at, and the sicha we just had, what do you think is most important to build the kind of center for the movement that Gordon describes as being necessary for the Jews? 7 The World Movement and Atomization Having just come off the 8th Veidah of Habonim Dror Olami I have had some time to reflect. While I have been on many movement seminars in my life, I experienced something very unique this past weekend. For the first time in my life, I felt that I met the World Movement. Not simply tied together through the same symbols of the chultzah and semel, I watched the mazkiruyot from all over the world stretch beyond the specific issues of their individual countries and concern themselves with the wider picture of Habonim Dror as an international movement. Going against all my fears and previous assumptions, I watched them create ties of partnership between each other and choose to think as one movement. It is sad to say, but in the age we live in it is very difficult to achieve this sense of shared purpose. Growing up in the 21st century, youth today face a crippling tendency towards atomization. Constantly driven to split ourselves into as many sections, groups, factions, etc. as possible, we are often told to privatize ourselves to the point where we can only be concerned with that which is most immediate to us. Identity in an atomized world is that which makes me unique, that which separates me from others, rather than that which I share, that which unites me with others and which makes me part of this intricate web of interconnection we call humanity. Tied to the economic and cultural forces of globalization and neo-liberalism, atomization makes individuals and singular groups unable to see each other as responsible for one another. In an atomized reality, each sub-section is left to make its own decisions and do what it sees as best for itself. To face its fate alone. The different questions and concerns of the group are contained within the group. There is no common dialogue and no shared center. In Israel, this process is referred to as sectorialization. That is, each sector of Israeli society – Mizrahim, Ashkenazim, Haredi, Secular, Left, Right, Arab, Jewish, etc. – views itself as a separate self-serving entity. In the political realm, this is seen most sharply in the existence of specific parties being tied to the singular interests of the population it sees itself as representing. The Ashkenazi middle-class have Yair Lapid, the National Religious have HaBayit HaYehudi, the Mizrahi poor and religious have Shas, and the Russian Olim have Yisrael Beitenu. Each party fights for the budget for its own population, campaigns in its own neighbourhoods, and works for the interests of its own sector. At first glance this may look like some magnificent multicultural dream, but in reality it is the dividing up of the society into self-serving 'tribes' that are all too willing to fight for their interests at the expense of their fellow citizens. The question of common interests, or the ability to act in a united way that could in fact benefit each individual sector, is clouded by atomized interests and identities. While in a movement context this trend could be seen as fine – allowing individual kenim or countries to make relevant decisions for themselves – true atomization is a process that has no clear endpoint. If the overall trend is only to be concerned with what is directly in front of you, to assume that you can make whatever decision that feels right for you in your specific context without thinking about a wider picture, then atomization will not end at the country-wide level. Whether it be the different educational focuses of the different Snifim in Brazil or the economic quarrels between the different kenim in Australia, the trend towards atomization works hard to erode the connections between the different sections of our homemovements. Or, if you want to go further down the line, different tzvatim within the same machaneh or ken can function separately from one another and not concern themselves with each other’s dilemmas. Growing up in HDNA, I often sat in asefot while different madrichim bickered over petty issues because they felt they needed to stand up for the interests of their specific kvutsah and were unwilling to consider the wider picture and act in a way that demonstrated shared concern and responsibility for the machaneh as a whole. As a force that breaks social unity, atomization eventually ends in rampant individualism. Specific tzvatim find themselves unable to reconcile their differences and splinter into separate units working side-by-side. Not with each other; but next to each other. 8 Atomization is, when looked at in a broad context, a process of breaking social solidarity between people. In the current climate where belonging to anything – a youth movement, the Jewish People, the Left, etc. - is now seen as out-of-date and old fashioned, it is imperative that we fight this trend and choose to concern ourselves with one another. And that is exactly why Veidah had such an impact on me. As the mazkiruyot sat together and shared their dilemmas with one another, I saw a sense of solidarity develop in a group of people who had never met before. I saw strangers turn into partners. Through the sharing of common struggles a feeling of connection, mutual responsibility, and shared purpose developed in the room. It was a magical process that washed away the cynicism that I had entered the seminar with. It dismissed my fear that a group of individuals would sit in a room together and feel nothing united them. Or, worse, sit in a veidah together and fight one another for “their country's” proposals and interests. A political process of the different sectors of the movement going at one another to insure that their topic was covered. While not explicitly stated at any point, the individuals who participated in this last Veidah were able to overcome all that divided them and participate as a single movement. Not because they agreed with one another on every issue, but because they cared enough to have a real discussion about both what united them and what they disagreed about. And more importantly, because they all chose to be responsible for the future of Habonim Dror. I urge you all, at every level, to bring this spirit into your own branch of the movement. To work to create mutual responsibility and interconnectedness between all the sections of the movement. From boger to boger, tzevet to tzevet, ken to ken, and country to country. The alternative to atomization is not to destroy the uniqueness of any specific group or individual. It is to open up questions together in a true dialogue where we are able to expand our sense of self and take on the concerns of the other as our own. This is harder and takes more time and energy, but it will also makes us stronger and sharper. It allows us to be powerful, to think big, and to act as one. 9 Veida Seminar Content The following pages contain the primary texts discussed during the veida seminar. The questions below can help frame the texts that follow, as they contain the main subjects explored during the seminar. The Center What is Habonim Dror Olami? o What does it mean to be apart of a world movement? What does it demand of us? What does it mean? What meaning do we give it? What is the center of the world movement? Not just what is common between all the snifim, what is the reason we exist as a movement, what are your goals and what are people creating partnership around? Chaluziut and Socialist Zionism Who is a chalutz or chalutza? o How does a chalutz/chalutza connect him or herself to the Jewish People’s past, present, and future? o How does a chalutz/chalutza relate to him or herself, and to the ability to make a change? What is the Socialist Zionism Revolution? o Where did it start from? o What was Habonim Dror’s place within it throughout the years? o What are the values and the vision of the Socialist Zionism movement? How can we be heirs to these ideas/vision? How does understanding the idea of chalutziut as a value lead to uniting the different countries of Habonim Dror? Is it always possible to choose to be a chalutz/chalutza in one’s life? What does making that choice involve? What does it mean to choose to be a chalutz today? Hagshama How do we decide to live our lives and the processes we decide to take our youth movements on? o To demand that hagshama is to demand that “youth movement members live their lives according to the values we determine to be the center of the Movement.” How does learning about the history of Habonim Dror as a chalutzic hagshama movement affect my connection to the movement? How are my life choices connected to the values and ideals the movement has taught me? How do we ensure that we are a hagshamah movement and not a dreaming movement? Youth movement chinuch How do we educate towards hagshama and chalutziut? How is promoting a strong and positive Jewish identity part of this? How can we develop partnerships between movement members, so that we can make change and be magshimim together? 10 11 “The authentic assurance of constancy in space consists in the fact that men’s relations with their true Thou, the radial lines that proceed from all the points of the I to the Center, form a circle. It is not the periphery, the community that comes first, but the radii, the common quality of relation with the Center. This alone guarantees the authentic existence of the community.” 12 Theodore Herzl’s socialist Zionist vision – quotes from various writings All members of the New Society, men and women alike, are obligated to give two years to the service of the community. The usual thing is to give the two years between 18 and 20 – after completing their studies... We stand and fall by the principle that whoever has given two years service to the New Society as prescribed by our rules, and has conducted himself properly is eligible to membership no matter what his race or creed. I say to you, therefore, that you must hold fast to the things that have made us great: to liberality, tolerance, love of mankind. Only then is Zion truly Zion. Whether we desire it or not we are now group who recognizably belong together. to form a State, and, indeed, a model human and material resources necessary It is our opinion that the Jewish question can only be solved by the Jews themselves… That is why we have abandoned previous methods. We no longer want to wear the mask of any other nationality. Jewry is a tremendous tenement of misery, with branches all over the world... These are the things which we want to change for the better. We believe that salvation is to be found in wholesome work in a beloved land. Work will provide our people with the bread of tomorrow, and moreover, with the honor of the tomorrow, the freedom of the tomorrow. and shall remain a historic Yes, we are strong enough state. We possess all the for the purpose. Those who are most Zionist will be most regretful if its actualization is only a physical manifestation and not a New Society. A scheme such as mine is gravely imperiled if it is opposed by practical people. Now practical people are as a rule nothing more than men sunk into the groove of daily routine, unable to emerge from a narrow circle of antiquated ideas. The seven-hour day will be the normal work period... The Society of Jews and the Jewish Company will make new and extensive experiments in this connection which will also benefit the other nations of the world; and if the seven-hour day proves to be practicable, it will be introduced in our future State as the legal and regular working day. The site which is suited for our use is of a peculiar nature... We believe that this desolate corner of the Orient has, like us, not only a past but a future. On that soil, where so little grows at present, there grew ideas for all mankind. And for that very reason nobody can deny that there is an eternal relation between our people and that land. Let sovereignty be granted us over a portion of the earth's surface large enough to satisfy our rightful requirements as a nation. The rest we shall manage for ourselves. You know that many have tried their hand at this task which confronts us, animated by good intentions and with great material means at their disposal. But you also know that these attempts came to nothing. Why? Because they all set out from a false premise. They said: In the beginning is money. No! In the beginning is the idea! Money will secure hirelings, but it will not rouse a people. Only an idea will bring this to pass. And it has brought this to pass. We shall keep our priests within the confines of their temples in the same way as we shall keep our professional army within the confines of their barracks. Army and priesthood shall receive honors high as their valuable functions deserve. But they must not interfere in the administration of the State which confers distinction upon them, else they will conjure up difficulties without and within. Every man will be as free and undisturbed in his faith or his disbelief as he is in his nationality. And if it should occur that men of other creeds and different nationalities come to live amongst us, we should accord them honorable protection and equality before the law. Moses, in his day, wished to distribute the land so as to ensure the ends of social justice. You will see that our methods serve the purpose no less. The increases in land values accrue not to the individual owner, but to the public. 13 “and the people of Tel Aviv 'danced in the streets..' At the time, I was not in Tel Aviv and we had no streets at our outposts...We did not dance because we had to stand our watch and keep our mouths shut.” [On the day of the deceleration of Independence] Malkin Aryeh (Leon) Born 1921 in New York City Made Aliya in 1946 Volunteer aboard the Hagana ship, Wedgewood. A graduate of Hashomer Hatzair, Ariyeh was a founder of Kibbutz Ein Dor where he raised his family and worked farming the land his entire life. Able to fulfill what he called his 'childhood dream,' Ariyeh was a cotton grower and ginner and classer for 45 years. Retiring only when he was not physically able to continue his work, Ariyeh prided himself in his “productive life as a free Jew.” From his work 'The Story of One Ordinary American Jew'... [Joining the Movement, pg. 10] “When I was about 11, a madrich of the Hashomer Hatzair came to speak to our class and invited us to a meeting at the synagogue that evening. I went to that meeting with some of my friends and the leader and a girl with him spoke about building a homeland for the Jews in Palestine and of building a kibbutz, of working in agriculture, etc. This was like being hit with a ton of bricks. Everything he said found its way to the core of my being; I now know why but that was exactly what I thought that I wanted to do with my life. At the ripe age of 11 I had decided that I wanted to go to Palestine, to be a farmer and build a kibbutz.” [Leaving his parents, pg. 39] “It was with great trepidation that I faced my parents one night before they had gone to bed and I told them that I had something extremely important to discuss with them. They sat up in bed and I sat down next to them and spilled everything right out directly. I said that I had been working on a Haganah ship for months which was soon to leave for Europe, pick up survivors of the Holocaust, and try to get them to Palestine despite the British blockade. I did not know when I would write and they would know it was me as soon as I could do so. We sat silently regarding one another and it was my father who broke the silence: “My son,” he said, “if I was your age and in your position, that is exactly what I would want to do. You have my blessing and my full support.” My mother cried softly...” 14 Name: Miriam Baratz Place of Birth: Boguslav, Ukraine Date of Birth: December 23, 1889 Date of Aliyah: September 12, 1906 Date of Death: December 30, 1970 “I am a simple Jewish woman with no higher education. Many of my friends were more educated than I, but they are unrecognized. They remained anonymous and secluded, and I, the simple girl, made a name for myself and accomplished a great deal...” Miriam Ostrovsky Baratz, was a member of the founding generation who exemplified the attempt to change the conventional norms of Jewish society and the society of the early Yishuv. Young and carefree, in her early years Miriam was nicknamed “the wild goat” and was known for defying the standards of her time and fighting those that sought to keep women in a secondary role in the Labour Zionist Movement. In particular, Miriam felt it was necessary for women to work in hard physical labour and spent her young life fighting to work in the fields. Having made Aliyah with her family in her teens, Miriam home in 1908 when she took up the position of female 'housekeeper' at the “Kinneret Courtyard.” Using the opportunity to prove herself as a hard-worker and committed halutzah, Miriam eventually joined a group of young men known as the 'Hadera Commune' who went on to form Deganyah Aleph in October 28, 1910. On the Kibbutz she married, raised children, and worked to establish the communes dairy branch. A pioneer in the field of dairy farming, she worked in the branch for forty-five years until she grew too old to handle the work. As a mother Miriam fought for communal caretaking and education. She saw it as liberation for women members, enabling them to fulfill themselves while also caring for their children. Miriam, the first mother in the kibbutz movement, led the struggle which resulted in a collective solution to child care and allowed mothers to return to the workforce and contribute to the development of the group and the settlement. A strong leader who carved out an image and place for women inside the kibbutz, she was a role model and an inspiration in the women workers’ movement and the founding generation of the State. Active in the Po’el Za’ir and Mapai political parties, Miriam Baratz died on December 30, 1970. 15 16 WHEN I LEAVE SCHOOL HABINYAN, November/December, 1943 (This was a winning essay in the Johannesburg Hitcharut) ROSH KEVUTZAH, HAROLD JASPAN, (GEDUD MACCABBEE) When I leave school, I shall go to Palestine to be a Chalutz. Apart from my emotional reasons, which are strong, and have for many years been so, I feel it is my duty as a Jew to take part in the up-building of Palestine, and the renormalization of our People, who are going through the most critical period of their existence today. The economic structure of our People is abnormal. In order to participate in its renormalization, I must be a chalutz, who, being a pioneer servant of his people, is willing to strive for his country’s needs: and since the prime economic activity of a healthy nation must be creative production, we must have a strong labour element in Palestine. Therefore, it is necessary for me to be a worker. Moreover, if we fully understand the economic needs of Palestine, it will be clearly seen that food, a product of the land, is the prime essential needed in the up-building of that land. That is why Palestine needs a large agricultural population, and consequently why I must be a farmer. In addition, a thriving agricultural population gives rise to and supports an even larger urban population. Haifa and TelAviv, for example would never have been the prosperous cities they are, had it not been for the agricultural colonisation of the Emek and the Sharon. A FREE CREATIVE LIFE If, thirty years ago, 10 000 people had wanted to settle in the Emek, it would have been impossible, for the valley was deserted and marshy, and many would have died of disease, starvation and exposure, thousands would have given up the task and gone to the cities, or left the country. Now the Chalutzim have given to the Emek the sweat of their pores, the power of their muscles, 12 000 Jews live a free creative life in the Emek. There are still many stretches of land in 17 Palestine, which are as the Emek was in 1920. Such are the Negev, parts of Judea and Samaria, and the Jordan Valley. These today are unable to support large numbers of immigrants, and they cry out to Chalutzim for redemption. Widespread agricultural settlement would increase the absorptive capacity of these areas, to a hitherto unimaginable degree. Today the Negev (a half of Western Palestine) has a population of less than 30 000, less than 1 000 being Jews. If this area were fully colonised, it could well support a population of 1 000 000 or more Jews. And today, there are thousands of homeless persecuted Jews craving for a Homeland – for Eretz Yisrael. I am a Boneh -a builder of my land. In another year I will have finished my schooling. I ask myself whether I am to go up to Aretz, or to stay behind and propagate the ideas which I have set forward. It may be argued, that in my staying behind here, I may be able to educate and prepare for Aliyah, a group of Jewish Youths, instead of just my own Aliyah. This view has frequently been expounded, and I would like to take the opportunity to point out the obvious fallacy in it. TO ANGLO-BALTI Can I, living in the Diaspora far from the realities of Nazi destruction and Chalutzic reconstruction, hope to lead Jewish youths to a life of pioneering in a new country? Of course, if I really strive to educate and prepare myself for a life of Chalutzim, I can lead other Jewish Youths during this period. But Chaluziut must be practical. It can remain merely a theory. Therefore, I must, having reached a stage of mature chaluatzic consciousness, convert my idealism into reality. This means Aliyah and Liberty. Having lived on a Kibbutz for several years, and taken part personally in the upbuilding of Eretz Yisrael, I would then return for one or two years to South Africa for this purpose of doing educational work in Habonim. How much better a Chalutz leader, and how inspiring and real my personal example would be to those who I am to lead! In conclusion, I shall go to Palestine as a farmer. There I shall try to build up a S.A. Habonim Kibbutz, which will be an inspiration and living example to hundreds of Bonim and Bonot throughout South Africa of the part they too will play in the up-building of our Homeland. 18 19 2010 World Veida Resolution Kibbutz Habonim Dror is an active partner in the settlement of kibbutzim, and our bogrim are members in more than 50 kibbutzim. The movement sees in kibbutz a renewed Jewish community which fulfils the principles of Socialist Zionism in building a communal egalitarian society. This society does not choose to lock itself up within its own four walls, it takes upon itself the national and social missions of the Jewish people and homeland. The movement sees in the kibbutz movement a cooperative pluralistic movement which brings together different approaches of fulfilling ideological realization. However, given the path of the Kibbutz Movement and its continued progression towards privatization and away from the values on which the Kibbutz Movement was founded, we must look towards the new evolution of kibbutzim, Kvutsot and Urban Kibbutzim, as the relevant tool of Habonim Dror to create communities that aim to affect Israeli society. The Kibbutz Movement and the role of kibbutzim in our history and Israel’s remains extremely relevant and should continue to have a role in the education of the Movement. 1. This Veida calls upon the World Mazkirut and mazkiruyot around the world to update their educational programmes to fit the reality of kibbutz today as well as the role of kvutsot and urban kibbutzim in Israeli society, and to emphasise education of the basic values - equality, cooperation, work and freedom - in order to prepare bogrim to realise these values and to equip them with the ability to deal with the challenge of renewing and preserving the kibbutz. 2. This Veida calls upon the members and bogrim of Habonim Dror to make aliyah to and to participate in the building of communot/kvutsot and urban kibbutzim, and/or educational social kibbutzim, together in joint activities with our sister movements in Israel, like Hanoar Haoved Vehalomed and Machanot Haolim. 3. The Veida is aware of the changes in the kibbutzim and is against the introduction of differential wages. 4. The Veida calls on the Kibbutz Movement to strengthen its ideological education of young people on kibbutz. 5. This Veida recognizes the importance of kibbutzim in the history of Israel and Habonim Dror and welcomes calls on its Bogrim to continue to make Aliya to kibbutzim shitufi'm. 20 Email Exchange from Habinyan 3 Who is a Zionist? Once, “Zionism” was a concept that was relatively simple, clear and easy to define. But over the past 30 years, this simple concept has turned into one of the most complicated concepts of our time. To me, Zionism is more than just the belief that Israel belongs to the entire Jewish people. And – although many members of Knesset would disagree - it definitely has nothing to do with the settlement enterprise in the occupied Palestinian territories. I’ve always felt comfortable with a specific definition of Zionism. I consider Zionism more than just a national movement. It represents a psychological revolution, that saved Jews from galut, the spiritual ghetto, and provided the Jewish people with not just a national homeland, but rather a national project that replaced the religious common denominator. Therefore, to me, a Zionist is one who believes that the Jewish identity of the future should be shaped through Zionism, not through religion. Habonim-Dror, as the world’s largest secular Zionist youth movement, provided Jewish youth all over the world with an alternative for religion: it shaped the Jewish identity of thousands through Zionism. With the High Holidays coming closer, it’s time for madrichim to ask themselves what the relevance of these High Holidays is within a Habo-framework. The period of the High Holidays is considered to be very spiritual, and many of my Habo friends who never go to the synagogue are to be found in the many synagogues of my home town – Amsterdam. Many of them ask themselves how to ‘celebrate’ the High Holidays on Habo. The focus of the entire period of the High Holidays is on the process of teshuvah, or repentance, whereby a Jew admits to sins, asks for forgiveness, and resolves not to repeat the sins. Repentance implies that transgression and sin are the natural and inevitable consequence of man's straying from God and His laws and that it is man's destiny and duty to be with God. Although one can always try to find a deeper or more cultural meaning in these holidays, one has to admit that its meaning is actually fundamentally religious. Every year, it fills the spiritual gap of many Jews trying to fulfill their spiritual needs. If there’s one thing that I learnt from my time as a madrich, it’s that Zionism is the new Judaism. It attempts to create spiritual fulfilment through a common goal, through a national project and through hagshamah. The Habo-Zionists don’t seek teshuvah, doesn’t ask for forgiveness to acquire spiritual fulfilment. I would like to argue that in a secular movement like Habo, one must feel free to search for a Habo-like meaning in the High Holidays, but it might be a better idea to face reality: it’s not there. For the same reason, my mazkirut, a couple of years ago, decided to quit the yearly Lag Ba’omer activity, simply because it doesn’t make any sense. Therefore, when our chaverim plan to sit in the synagogue all day, to seek forgiveness, we should organize a pe’ula that fits a (secular) Zionist movement. A pe’ula about the power of the collective, not the weakness of the individual, about the future and not about the fast. So feel free. Go to the synagogue or organize your ‘Habo kind of celebration’ of the High Holidays for your chanichim. Tell them about suffering, or about the details of your lovely shofar. Hide in your dungeons of repentance. I’ll be at our Habo house in Amsterdam, ready to talk real Judaism – ready to talk Zionism, the Judaism of the Jewish people after galut. Since we have suffered enough already, it’s time to talk about are future. The cookies are complementary 21 To be honest I strongly disagree with what Joel has written. I think it cynically dismisses much of the cultural richness that Judaism has to offer, even if it is garbed under the cloak of religion. It appears that Joel would support a purely secular lifestyle in the land of Israel, disregarding all elements of life which may be traced back to religious offering, with his only expression of Judaism coming through the meaningful interaction with other Jews and the speaking of Hebrew. Perhaps because he has not been exposed to a secular humanistic community which celebrates much of what our culture has to offer, he assumes that chaverim would only sit in an orthodox service and 'find their own meaning in it.' I disagree with his statements that the Jewish festivals meaning is in truth 'actually fundamentally religious' and therefore any deeper or more cultural meaning attempted to be found in it is futile. On the contrary, I think that many of the religious holidays can be easily translated into a secular sphere and are easily accessible for creating meaningful and spiritual structures in our lives. Also, many of our Jewish holidays were originally not actually religious and were only turned into that in years later - shavuot the harvest festival, pesach constructed from the political narratives of the Israelites under the Egyptian occupation in Canaan. Theres no reason why we cant 'uninterpret' these festivals and look at their original purpose without the religious structure which has been placed on top of it in centuries since. I think its pretty naive to reject all of the cultural richness that our people have produced prior to the creation of the state of Israel. It would probably be more constructive to take an Ahad Ha'am approach to one's Zionism, and see the state as the 'enhancing factor' for this culture, or the new radiating source of it. Judaism is an intensely strong vehicle for living a meaningful life, but its potential is greatly enhanced in the land of Israel, where its very meaning is holistic and does not take up a small component of a post-zionist identity. And in saying that I still think Judaism is not irrelevant in the diaspora. Maybe instead of sitting in the bayit in Amsterdam ready to talk Zionism, he could organise a secular humanistic service which takes Yom Kippur as an opportunity to do something which I believe all Jews (and humans) should do - take time once in a while undergo intense introspection and reflect on one's deeds and actions, make amends with old foes and look toward becoming a better person. That something I will always continue to do, regardless of whether or not Rabbi's pioneered it (which they actually didn't...it was stolen from Babylonian culture..but thats another story!) Maybe send my thoughts on to him? I would love to get a response. Cheers 22 Excerpts from Habonim Dror Ideology Document: Chinuch section This Veida resolves that Habonim Dror is one unique movement with a common basis, and that every country has its special differences, but we are one movement. We are not a ‘confederation of movements’, but an International Movement. Kibbutz section The movement sees in kibbutz a renewed Jewish community which fulfils the principles of Socialist Zionism in building a communal egalitarian society. This society does not choose to lock itself up within its own four walls, it takes upon itself the national and social missions of the Jewish people and homeland. Hagshama The element that unites the two categories of values is the elimination of the dissonance between my ideal reality and day-to-day activism, which inspires me. The complete elimination of this dissonance would be an impossible dream, so Hagshama is not a particular point to get to however it is a constant striving and a struggle for better. Hagshama is a value in and of itself. The desire to eliminate the dissonance and the decision to act and live according my ideals is also a value. However though it is a value, Hagshama is not the ultimate value because what is being actualized (Hagshama) must be constantly reassessed. In the path to Hagshama there is another conflict – the conflict between my values and the reality in which I live, which consist of human, social, political and physical realities. The reality on the ground does not determine my ideals, in fact the opposite because the current reality was not constructed according to my ideals. In the best case I can change the reality to bring it closer to the ideal to which I strive. For this reason I must constantly struggle to decrease the difference between the reality and my ideals. He who does not wish, or is unable, to live with this constant struggle must give up on either his values or their actualization. Values for which no attempt is made to actualize them are only dreams. These dreams may be beautiful but they are bankrupt. Dreaming a dream can sometimes be an excuse for one to abdicate responsibility from implementing it. An example of this is the Jewish dream of the arrival of the Messiah for which generations of Jews said Bashana Haba’a B’Yerushalayim Habnuya (Next year in the Built Jerusalem) but remained in exile. The generations of Jews said “At the end of days…they will turn their swords into plowshares” while all the while people greeted one another brandishing raised swords. The expectation of the End of Days and fear of Judgments Day are two sides of the same coin, a miracle or a Holocaust, neither of which depends on me. Even the most beautiful dream possible does not change the world. Trading Hagshama, with all of the complexity and imperfection involved, for the dream in all its purity, is tantamount to pronouncing the reality dead. A social movement that does Hagshama and does not want to atrophy and die must constantly reassess its values, study the changing reality, and fight to implement its values in changing world. 23 Excerpt from Chaim Shatzkar – Elements of a Youth Movement: "The youth movement is the complete opposite of what it appears to be based on its outer characteristics. In order to understand it, one must release themselves completely from naïve, childish perceptions, such as a youth haven, vagrancy, wild joyous outbursts, etc. In actual fact, the youth movement is an expression of deep cultural pessimism. Its organization is the fruit of despair and revulsion from society, and of a courageous, nearly heroic idea: complete transformation of man. Historically speaking, the youth movement should be rated among the movements that appeared from time to time throughout human history, which tried to change man himself." Excerpt from "The Youth Takes the Lead" Zvi Lamm One [movement member] explains the attraction of youth to the group: “Youth live in two environments – the family and the school. Youth cannot develop according to his needs in either of these frameworks. In the family area, the limits are clearly defined. On the one hand the young person is expected to carry out mature deeds that require experience, while on the other, when his young spirit is deeply interested in something and experiences creative feelings, barriers of authority are set before him. Thus, there are only two routes for the youth: one, to imitate adults, and the second, to remain passive and allow the flower of mankind to whither… A young spirit searches for the center of its realization, looking for those who can understand his sudden decisive outbursts towards the sun, truth and beauty. Thus, an association of young people is created. That is the deepest reason for the establishment of the Shomer unit, the creation of the group.” It is not easy to define what happens in the group, from the point of view of the member. One member writes: “Once I was asked by a member of an older group, what we do in our group; what happens when the group is working. Since, in our group, we had already ‘covered’ anthropology, and I still had no idea what it was all about, I came to conclusion that I would not answer anyone who asked such a question, since his idea of the meaning of a group is entirely different from mine. For me, it is not important what we ‘cover’ in the group. Our ‘life’ in the group is the only thing that matters. We are not a group for the purpose of studies, completing material we missed at school… It is difficult for us to say what we do in the group. I am sure that if such a person came to our group activity, he would say that we don’t do anything, whereas, I feel rewarded. 24 Excerpt from Hashomer Hatzair's Ideology Document, approved in World Veida 2008 Hagshama Hashomer Hatzair sees many ways of self-realisation. We believe that it is Hagshama that gives meaning to our ideology and brings us to the realization of our pillars and dibrot and stresses the importance of putting it into practice. Hagshama is a concept which often blurs the distinction between tools and goals. We accept that we have much work to do in defining our conceptual definition of this term and that this process must continue. This document is a list of examples of Hagshama. It is not complete, however, its purpose is to give guidelines, to be a source of inspiration and to provide tools: Aliya that affects positive change in all of Israeli society (individually or kvutzati) Aliya to work in the Shomeric community and strengthening the Tnua Olamit directly or indirectly Be a Zionist activist in the Diaspora through organisations Be a Zionist activist in the Diaspora by supporting social initiatives Productive life in a Jewish community that is open to everyone Preserving and passing on the Jewish culture and tradition by education, practice and continuous learning Building supplementary Shomeric Jewish schools To carry out Shomeric services, to write liturgy and run secular Shiurim To be a chalutz of Judaism development of which creates cultural and intellectual centres inside all communities To follow a Jewish lifecycle in a distinctly Shomeric lifestyle Intentionally exploring alternative ways of life and living together Leading a life of political activism for freedom and others Variety of social justice projects within the movement and with others. Re-ordering of society and its ideals beginning with critical education and activism on the grass roots level Promote human intimacy that helps to create an environment for hagshama ishit. Collectivist structures of socially conscious individuals like kvutzot, Communa, Urban Kibbutz, Kibbutz and the re-interpretation of classical kibbutz structure Educate and activate to live according to our ideology Create and live in alternative communities, Kibbutz, Communa, etc. Common economic system (shituf kalkali). Activism within the Diaspora Communities: affecting society (community and worldwide). Kehilat Bogrim: Create a worldwide network. Building/leading/working on alternative, Jewish communities; providing alternatives, creating own religious practices. Working for/ strengthening the youth movement. Synthesis between Tikun Adam and Tikun Olam Striving for personal growth and improvement Asking ourselves hard questions and looking for the answers. Seeking new experiences Realization of Hagshama through activity and closeness within a Kvutza 25 Excerpt from The Borochov Youth and Dror-Borochov Youth in Poland after the Holocaust, by Joel Roizman, 1999 In January 1938, the “Leftist Poalei Zion” movement held its tenth veida olamit in Tel Aviv [this movement later joined Hashomer Hatzair/Mapam]. This veida decided to join the Zionist movement, and also decided to join the Zionist Congress and strengthen ties with the Israeli Labor movement, in particular the more leftleaning movements within it. There were two areas where changes were not made: its active involvement in the life of the Jewish nation in the galut, and its relationship to the Yiddish language. Leftist Poalei Zion continued to maintain that the socialist Zionist movement was required to stay with the masses from the Jewish nation, in all the distant places they were in the world, and opposed the isolationist approach that prevailed among other Zionist movements. Its assertion was that there is no contradiction between active adherence to Zionism and Eretz Yisrael and loyalty to their Diaspora nation. It believed that isolationism causes galut Jews to be easy prey to the ideals and activities of the anti-Zionists. Regarding the Yiddish language, before the Shoah the majority of the Jews in the world, and particularly the poor masses in Europe and America, spoke Yiddish. It was the language used in their day-to-day; in most cases their only language. The great authors, poets, and thinkers wrote in this language. Dozens of daily newspapers and hundreds of weeklies and periodicals were published in Yiddish. Important theaters, research institutions, schools for children and adults, all conducted themselves in Yiddish. The Leftist Poalei Zion movement, which represented the nation’s masses before the Shoah, believed that Yiddish also had a place in Eretz Yisrael, which absorbed Yiddish-speaking olim primarily from countries in Eastern Europe. The “Jugend” movement [the youth movement affiliated with the adult Leftist Poalei Zion movement] in Poland fully embraced the decisions of the world veida. It changed its policies and placed an emphasis on practical actions for Eretz Yisrael: it organized groups of chalutzim [pioneers] to train themselves for life in Eretz Yisrael, and joined in on all the constructive activities of the Zionist movement and the Eretz Yisrael Labor movement. After the veida, the Jugend movement became a chalutzic movement in every way. But the process was never completed. It was cut off following the Nazi invasion of Poland on September 1, 1939. 26 Excerpt from In the Days of Destruction and Revolt, by Zivia Lubetkin (active in the Dror movement, and a leader in the Warsaw Ghetto uprising): Several days before the German invasion of Poland on September 1, 1939, Zivia and a group of other members of He’Chalutz pioneer youth movement had just returned from the twenty-first Zionist Congress in Geneva. Pre-war tension was at its height. Intensive discussions were immediately begun regarding the procedures to be taken by He’Chalutz during the state of emergency. It was decided that the shlichim from Eretz Israel should be sent home immediately. An alternate Central Committee composed entirely of women was elected in case the men were drafted [by the Polish army]. Zivia was a member of this committee. On September 7, a government order required all the men to move towards the east. Zivia and Edek Golowner were made responsible for closing down the Movement’s rest house at Jozefow outside Warsaw, evacuating the members and the young people who had fled from Germany from the training farm [chavot hachshara] of Grochow, and sending them to the eastern provinces of Poland. On finding that the people at Grochow had already vacated the premises, Zivia and Edek traveled alone and on foot to Kowel in eastern Poland, where they arranged to absorb the members of the Central Committee and the training farms who were making their way eastward through bombarded Poland. After the Red Army invasion of eastern Poland on September 17, Zivia and others were sent to the Rumanian border to open up an escape route to Eretz Israel. It was Zivia’s task to travel from town to town throughout eastern Poland and direct the Movement members southwards to the Rumanian border or northwards to Vilna. After four months of operating in Soviet territory, and while still maintaining contact with the Movement in the German-occupied zone, the Dror leadership in the Soviet-occupied zone held an underground meeting in Lvov. They reviewed the operations of the preceding months and agreed on their future course. In reply to an urgent request from Frumka Plotnitzka for Zivia’s help in the German zone, the Central Committee of the Movement decided to send Zivia there. The occasion of this underground meeting also marked Zivia’s departure. Zivia begins her story with this underground meeting: On December 31, 1939 a group of us who were active members in the Zionist pioneer-youth movement, Freiheit-He'Chalutz Hatzair, met in Oskar Hendler’s apartment on Dunin Borkowski Street in Lvov. This was the first convention of the Movement, which had been established by underground methods in the territories that had been annexed by the Soviet Union. We represented the provinces of Eastern Poland which had been under Soviet control since September 17, 1939… We camouflaged the meeting as a New Year’s Eve party. We ate, drank and made merry…and between drinks discussed the Movement and its future course. We wanted to review our activities of the past few months and attempt to determine the future under the new conditions brought about by the occupation. The Movement members reported that in the Soviet Zone there was a growing temptation among Jewish youth to join the Komsomo, the Young Communists. On the other hand, the members of the youth movement expressed a strong desire to close ranks and unite. Strong core groups were being set up in the local branches and our members, particularly the younger ones, were revealing an extraordinary dedication and loyalty to the Movement. 27 Profoundly fateful questions hovered in the air: What would the Movement be like under conditions of the occupation? Couldn’t anti-revolutionary ideas affect us – after all we were in an underground movement in revolutionary Russia. Even more important: What would be the fate of the Movement under all the restrictive laws and persecutions likely to be imposed in the future? Could we hold on and even develop under such conditions? These questions and others occupied us in our first conference. We were torn with doubt... Despite everything, we were encouraged and determined to renew and intensify our activities. Even though our fate and future were clouded in mystery, one thing was certain: it was impossible for us not to establish the pioneer-youth underground. Two basic lines of activity were decided upon: to search for ways to reach Eretz Israel, and to renew the Movement which would keep the Zionist flame burning… The following evening I left my friends. Our parting was difficult. The short time that we had worked together in the underground had deepened our already firmly established friendship. During that particular period we raced about like madmen in the face of constant and mortal danger in an attempt to contact lost and remote members of the Movement. We spent days and nights together on railroads, traveling from city to city in order to find the name and address of a comrade who had been saved… It was decided that I should return to the German zone. Disturbing thoughts continued to plague me. Would I be able to live under the Nazi régime? We had heard stories about how the Jews were being maltreated, beaten, and murdered, constantly humiliated and degraded… Would I be able to bear it? Depression and doubt gnawed away at me that evening. My friends accompanied me to the railroad station. While I was still preoccupied with these grim thoughts, the train thundered to the platform and people pushed their way into the cars. A warm handshake, tears in my eyes, and I too was inside. The train lurched forward and carried me farther and further away from my friends. 28 Excerpt from Youth: Vision and Reality: From Dror and Gordonia to Ichud Habonim in Argentina, 1934-1973, by Shlomo Bar-Gil, 2007 The majority of the chalutzic youth movement members in Latin America were the children and grandchildren of immigrants that arrived in Latin America in the first decades of the 20th century. They were joined (primarily in Uruguay and Chile) by young people, themselves immigrants, who for various reasons arrived from Germany to the Latin American continent by the end of 1939. These were often people who rebelled against their parents and fled, without documentation, to new countries, without knowing the language, without savings or support; under these circumstances, the chalutzic youth movement became their home. There was also a small group from Europe that were part of the chalutzic youth movements there and managed to get out before the war; they brought leadership and experience with them. Socioeconomically, the majority of the movement chanichim did not have traditional Jewish education; they were the children of the workers’ class, children of the petit-bourgeoisie, children of factory owners, traders, and family businesses. The majority strove to obtain proper education, including a University education; however their membership in movement shifted this direction. The movement was the focus of their lives, particularly among those that took tafkidim upon themselves, and first and foremost was dealing with hadracha. The ideal was to get to Eretz Yisrael, and later, to the State of Israel, to settle there and “create a new person, a new nation, instead of a galuti nation that lives off commerce.” In addition: “The important thing for us was to be a Jewish farmer, or to somehow work with our hands, and since this was the goal, academic study was prohibited. If someone would say: first I’ll finish my medical studies and then I’ll make aliyah, he would be removed from the movement. And those that stayed felt that we were doing the most correct thing in the world… From the moment that the State of Israel was established, it was upon every Jewish youth to be responsible for the socialist nation, and we felt good about this identity and identification. It was no surprise that we wanted to convince others that it would be good for them to identify with this as well.” (Bassanezi Pinsky, Passaros da liverdade, Sao Paulo, 2000) This quote expresses well both the worldview and the self-image not just of the person who wrote it, a chanich in the Dror youth movement in Brazil, but almost all those who were educated in the chalutzic youth movements in Latin America between 1946-1973. The chanich saw before him the ideal of a chalutz from Eretz Yisrael as a lighthouse for Jewish redemption as a model for the world. He felt himself to be special, responsible, and full of promise in terms of his own power and his future in general. The chanich did not have any doubt about the importance of his role in regards to Judaism, Zionism, and even all of humanity. 29 Excerpt from Habonim Great Britain 1929-1955, edited by Melvin Cohen, 1999 The creation of World Habonim in 1951 again brought to a head the issue of political independence which had confronted the Movement in the early 1940s with the merger of Mishmar Habonim and the British Movement. This time, however, new issues arose, primarily the effect of the split in Kibbutz Meuchad and the future accountability of a World Mazkirut. In the period 1946-1949 when many British chaverim arrived in Palestine, a large number were absorbed in kibbutzim where Habonim members from the USA, Canada, South Africa, India, Australia, and New Zealand were to be found. A ‘contacts office’ (Lishkat Hakesher) was established by a chaver from South African Habonim, Arye Sieve, to coordinate and disseminate information and arrange the selection and dispatch of shlichim. However, as the operation grew and the movements expanded and came into closer contact with each other, the suggestion was made to formalise these activities under the banner of World Habonim. In Britain this immediately rang alarm bells over the problem of political independence... In December 1950 at Kibbutz Gesher Haziv the Moetza (Council) of the Lishka was called to discuss the proposal to set up a World Movement. Ossy Edelstein, Joe Lucatz, and Gershie Epstein (coordinator of Lishkat Hakesher), all living in Israel, represented the British Mazkirut. The Moetza agreed on a platform which acknowledged the British Movement’s concerns by including the statement – “the Movement should be independent, educationally and politically.” This, however, was not sufficient, particularly because it was proposed that an Israeli youth movement Tnua Meuchedet, also be included in the World Movement. Tnua Meuchedet, although officially independent, was nevertheless associated with Mapai, the Israel Labour Party. Furthermore, they believed in labour settlement but not exclusively kibbutz. In Britain the debate was opened in early 1951 and continued unabated until a special Veida was called in the summer. An editorial in the Newsletter agreed that if Habonim in England could be guaranteed its autonomy and the acceptability of local initiatives the proposal would be admissible, but felt nevertheless that a World Movement based in Israel would radically reduce their independence. To counter this argument it was said that through the Mazkirut of the World Movement, Habonim would speak as the single largest chalutzic movement in the Diaspora, which would prove invaluable in any approaches to the Jewish Agency and the Government. Another argument against was that if the British Movement was unable for whatever reasons to keep sending delegates to the World Mazkirut, some degree of autonomy would inevitably be lost. Geoff Goldman, in a powerful letter, appealed on the basis of what today might be termed “youth empowerment.” He said “The danger of becoming part of a large World Habonim Movement could mean that the independent youth element would be trivialised”: “... Youth movements cannot, without great danger, allow themselves to become part of an adult body, this is so even if that body consists mainly of ex-members of the movement... The reasons chaverim are uncomfortable about the suggestion of a large World Movement is the understanding that the fundamental need of a youth movement is not only to be organisationally independent, but to feel that it is truly independent in all aspects of its activities.” 30 A sense of expectation was created by the announcement that Gershie Epstein would be coming to England to attend the forthcoming Veida to discuss this issue. He argued that the Lishka had already come to resemble, in its function at least, that of the Mazkirut of a World Movement. Turning to the more positive reasons, he argued that the world chalutz movement was divided and ineffective, something which a World Movement could remedy. It would also greatly empower officials, such as himself, to negotiate with the Jewish Agency and government bodies. Finally, by including Tnua Meuchedet, it would guarantee ‘garinim’ (settlement groups) for movement kibbutzim in dire need of reinforcement. In terms of the political affiliation of other movements, such as American Habonim to Poalei Zion, he maintained that such links were only informal and of little real substance. The Veida took place on June 22-24th, 1951 at Kibbutz Hachshara, Hurst Grange [England], and was attended by over 200 people. There were, in fact, no dramatic surprises. The leadership of the Movement, namely the Mazkirut, supported the foundation of the World Movement, and the Mazkir, Boris Bernstein, moved the resolution on the Sunday morning. Its key passage read: “That this Veida supports the creation of a World Habonim Movement, whose membership shall be composed of existing Habonim movements in Australia, New Zealand, South Africa, USA and Canada, Holland, India, Great Britain and Ireland, together with the Israel youth movement Tnua Meuchedet, and whose platform and organisation shall follow the lines laid down at the Veida.” Following the Veida, the World Movement held its founding conference in September 1951 in Israel. It was attended by over 2,000 people and was addressed by Habonim leaders and Foreign Minister Moshe Sharett, who had been associated with Tnua Meuchedet for some time. After further discussion the platform was accepted and the resolution of particular concern to British Habonim read as follows: “Habonim affirms that it is organisationally and educationally independent and is directed only by its elected bodies.” 31 Excerpt from Arise and Build: The Story of American Habonim, edited by David Breslau, 1961: The period of 1953-1955 involved further consolidation. The movement reaffirmed its basic approach to Jewish life and adjusted itself to changes in Zionism and the American Jewish community which had occurred as a result of the creation of the State of Israel. The movement made many strides in recovering its former strength and vitality. A large group of graduates of the Workshop and other leadership courses began to lead groups of younger chaverim, which resulted in the growth of the movement, an increase in all activities, and a larger aliya in succeeding years. There was a more optimistic spirit in the movement and general recognition that Habonim had weathered a serious organizational and spiritual crisis, and that it now had the possibility of moving on to new responsibilities. By 1955, there were significant advances in the development of leadership and in the organization of new cities for Habonim; twenty-four machanot were functioning, and the membership was slightly over two thousand… During this period, the movement reinterpreted its ideological approach in terms of mitzvot which were expected of each chaver. These mitzvot, formulated at the Detroit convention in 1953 and amended at the Philadelphia convention in 1955, were an indication of both the movement's adjustment to the realities and demands of the new era of Jewish life and its renewed spirit of determination to fulfill its role therein: Affirming the validity of the Zionist approach, the [convention], in the light of its beliefs and in the strength of its deliberations, directs its chaverim to mobilize themselves for the service of their people by the personal fulfillment of these Zionist duties —mitzvot: 1. Each chaver of Habonim must undertake to provide himself with a Jewish education—a fundamental necessity for the proper appreciation and understanding of contemporary Jewish problems. 2. Each chaver must study Hebrew—the major medium of Jewish cultural rebirth and a living bond which ties Jews the world over with their history, with other Jews, and with the Jewish renascence in Israel. 3. Each chaver must attempt to achieve the association of his own family with the Labor Zionist movement. In addition, he must press for the evolution of his own home into a truly Jewish one— where Jewish books and art objects are to be found, where Jewish subjects are discussed, and where Jewish traditions and holidays are observed. 4. Each chaver must endeavor to convince his friends of the importance of his beliefs, attracting them to participation in the movement. 5. Each chaver must contribute and raise money for such funds of his people as the Jewish National Fund, the Histadrut, and the United Jewish Appeal, and for his own movement. 6. Each chaver must consider it a personal goal to feel at home in the State of Israel through personally visiting there and becoming part of its atmosphere and problems, whether he plans to live there permanently or not. a. In Habonim terms this means planning seriously to participate in the Youth Workshop in Israel. b. Upon his return from the Workshop, each chaver must consider the service he can render the movement, assuming responsibility for its future. c. Upon his return from the Workshop, each chaver must consider his Jewish education just started and therefore must pursue every possibility toward its continuation. d. Each chaver must evaluate his movement experience in terms of what his personal contribution to the future of the Jewish people can be. The maximum contribution a chaver can make is his personal aliya to Israel and his joining with those forces in Israel which are recreating Jewish life. As a member of hityashvut haovedet, he has achieved his movement's highest ideal—hagshama atzmit. 32 e. Although aliya in garinim for the hityashvut haovedet is the means by which a chaver makes the greatest impact on Jewish life, the chaver who goes up alone as a professional can serve his people by identifying himself with the Histadrut. f. The contribution of the chaver who shares the movement's ideals but does not go to Israel must be in terms of service to his people through work in the Jewish community and support of its institutions. Facing the crisis in the Zionist movement and in Jewish life today, Habonim believes that inherent in that crisis is the failure of Jews who believe in Zionist theory to fulfill, in their own lives, these fundamental precepts. Only through a clear understanding of this fact will we be responding to the challenge of history. You need a wheel? Yosef Trumpeldor "What is a chalutz? Is he a worker only? No! The definition includes much more. The pioneers should be workers but that is not all. We shall need people who will be “everything” – everything that Eretz Yisrael needs. A worker has his labor interests, a soldier his “esprit de corps”, a doctor and an engineer, their special inclinations. A generation of iron-men; iron from which you can forge everything the national machinery needs. You need a wheel? Here I am. A nail, a screw, a block? – here take me. You need a man to till the soil? – I’m ready. A soldier? I am here. Policeman, doctor, lawyer, artist, teacher, water carrier? Here I am. I have no form. I have no psychology. I have no personal feeling, no name. I am a servant of Zion. Ready to do everything, not bound to do anything. I have only one aim – creation." 33 What is a Chalutz? By Yigal Wagner and Eyal Kafkafi Jabotinsky wanted to believe, or strived that others should believe, that he and Trumpeldor shared the same worldview. He wanted to believe this even more when Trumpeldor became legendary after his death. But this was not only sneaky trickery. Jabotinsky believed that only one Zionism existed, one flag around which the Jewish nation could unite. He viewed all of the different social conceptions of Zionism as secondary differences, which diverge from its essence. In order to convince others of this view, Jabotinsky said that he adopted Trumpeldor’s concept of the chalutz. We have no other sources, and therefore no other way to know, what the real content of the conversation was that Jabotinsky described in his memoir. However, the important thing for us is the fact that Jabotinsky understood from Trumpeldor that a chalutz is an abstract figure, an ideal, whose main quality is his abstractness or his lack of specific character. “Trumpeldor’s” chalutz, according to Jabotinsky, is “faceless.” And he does everything, everything that is asked of him. Only one thing is missing from this “ideal” description: Who is the asker? Who is the one that instructs the chalutz that is standing at attention to strip down his current form and take on a new form? Who instructs the chalutz to dig tunnels and shoot? Become a lawyer or a drawer of water? This question contains within it the answer – that there is an unbridgeable contradiction existing between their two views of Zionism: Jabotinsky distinguished between the will of the individual, the leader who knows the direction, and the faceless masses that are the magshimim, who even in their highest form, i.e., as a chalutz, do not embody the subject of the Zionist consciousness, but rather its object alone. According to Jabotinsky, the pure chalutz has no feelings, is an ascetic, a robot driven by the anonymous and abstract national “need.” His understanding of Zionism is not different from Trumpeldor in terms of how it is perceived externally. Both Trumpeldor and Jabotinsky strived to bring the Jewish masses to Eretz Yisrael. However, the essence of their views cannot be properly understood externally, on the basis of their large-scale visions, but rather internally, at their roots. As Trumpeldor indicates in his letter below, even before he made aliyah as a chalutz to work the land, he viewed the idea of changing the fate of the Jewish People and the idea of changing the society as being intertwined: “Your letter brought me great pleasure; I immediately felt close to you. I too, my dear Grisha, set high goals for myself. I want to populate my community settlements not just as a solution to the Jewish problem. I started developing the idea of these community settlements long ago, when I was still far from Zionist thought. I was depressed and dispirited by the capitalist regime, and I could not find comfort as others did in a type of war, where both sides are deeply contaminated by it… I learned that it is hard for a person to fight and struggle as long as he is surrounded by a putrid swamp, and every cell in his body continues to absorb the poison that fills his environment. I did not want to hear tomorrow my enemies of yesterday saying “You are with us! You have already forgotten the babble of the ravenous naïve people!”… I decided to create within this giant swamp a beautiful solid land, an oasis within the desert. It would be hard to create, but I knew that I would find loyal comrades, and I was not afraid to work and suffer.” 34 His idea of changing human and national society were anchored in one Archimedean point: the connection between people who share an idea, who can create, with the power of their friendship and partnership, the “beautiful solid land” in the heart of the “giant swamp.” A small group of people that prepares itself through learning the theoretical basis, and also works on itself without “distractions” – this is the Archimedean point that Trumpeldor strives for: the chalutz must clearly understand what it is upon him to do. Only he can clarify this by himself, for himself. Because a passive understanding is not enough. “Because in order to do, one must also feel.” Trumpeldor did not mean the feelings of the masses, which can be led from above using flags or directives. For this reason he was not impressed by passiveness and obedience or discipline, qualities which impressed Jabotinsky when leading his “Schneiders” (‘tailors’ – the nickname given to the Jewish Legion soldiers [of the British Army in World War I, since this was a Jewish-dominated profession -trans.]). When Trumpeldor was part of the Zion Mule Corps [the initial unit of the Jewish Legion -trans], he shortened all punishments that he had to give out, since he did not want punishments to be used as an educational tool to shape the consciousness of his soldiers. He viewed degrading punishments as whips that expelled all idealism from the hearts of his volunteers. He wanted to educate his Jewish soldiers to be chalutzim according to his view – the idea of the chalutzim of Degania and Kinneret, his friends – meaning being prepared to struggle for the idealism that they shaped for themselves as individuals and as a group. Trumpeldor was a socialist from the start, and viewed the hagshama of national and social idealism as a single action. The friends he sought – he sought them in order to build with them a new life and shape this life, i.e., shape themselves, within the circle of this friendship. It is impossible to describe a contradiction more extreme between this chevruta, which shapes itself, and the faceless chalutz-monk that Jabotinsky attributed to Trumpeldor. Trumpeldor did not strive to abstain from life, but rather to abstain from capitalism. He strived to do so not by passively abstaining from life’s pleasures, but actively, by negating capitalism through action, through building a society that provides for itself, meaning for its members, a life full of enjoyment and culture and work in the most modern conditions. Trumpeldor viewed hagshama of Zionism as coming from within. In everything that he did, he acted to unify a Jewish force, a chevruta of people that includes in its entirety all of the small details, from which all of life is comprised. Hence, as he sketched his ideal community settlements, he thought a lot about the details of life, from the library through to the bath house. 35 World Habonim Dror Ideology Document This document is the official current world Habonim Dror ideology, as approved by the 8th World Veida of February 2015 All items in bold are changes made to the previously existing ideology document, as part of the 8th World Veida. Documento de la Ideologia de Habonim Dror Mundial Este es el documento oficial de Habonim Dror mundial sobre la ideologia del movimiento que fue aprovada por la 8th veida mundial en febrero del 2015. Todos los items que estan escritos en letra mas negra sobresaltada son cambios que fueron realizados al documento anterior de la ideologia de la tnua y son parte de los materiales de la 8th veida. 36 Principles of the Movement Principios del Movimiento The chalutzic youth movement, Habonim Dror believes in the socialist Zionist vision based in these fundamental principles: Habonim Dror, movimiento juvenil de vanguardia, cree en el ideal judío sionista basado en los siguientes principios: 1. 2. 3. Improving a democratic state affording the same rights and obligations to all its citizens. 1. Perfeccionando un estado democratico que permita la igualdad de derechos y obligaciones a cada uno de sus ciudadanos. Vayikra (XXIV, 22) You shall have one manner of law, as well for the stranger as for the homeborn, for I am the Lord your God. Levitico 24:22) Un mismo estatuto tendréis para el extranjero, como para el natural; porque yo soy Jehová vuestro Dios The Jewish people has an historic link with the Land of Israel. The State of Israel is the spiritual centre of the Jewish people. Only here can the Jewish people carry out a collective life of creativity, responsibility and sovereignty. 2. El pueblo judío tiene una afinidad histórica con la tierra del estado de Israel. El estado de Israel es el centro espiritual del pueblo judío. Solo aquí el pueblo judío puede vivir una vida en común, con creatividad, responsabilidad y soberanía. Bereishit (XII, 1-2) Now the Lord said unto Abraham: ‘Get thee out of thy country, and from thy kindred and from they father’s house, unto the land I will show thee. And I will make of thee, and make thy name great, and be thou a blessing.’ (Génesis 12:1-2)Pero Jehová había dicho a Abram: Vete de tu tierra y de tu parentela, y de la casa de tu padre, a la tierra que te mostraré. Y haré de ti una nación grande, y te bendeciré, y engrandeceré tu nombre, y serás bendición The State of Israel is a multi-cultural society and because of this must allow the full cultural, religious and institutional expression of all its different citizens. 3. El estado de Israel es una sociedad pluralista, por ello debe permitir la libre expresión cultural, religiosa y legal a todos sus distintos ciudadanos. Bamidbar (XI, 29) And Moses said unto him: ‘Art thou jealous for my sake? Would that all the Lord’s people were prophets, that the Lord would put his spirit on them!’ (Números 11:29) Y Moisés le respondió: ¿Tienes tú celos por mí? Ojalá todo el pueblo de Jehová fuese profeta, y que Jehová pusiera su espíritu sobre ellos. 4. Formar una sociedad israelí cuyo objetivo es crear la igualdad de oportunidades y la igualdad sus ciudadanos. 37 4. Fostering an Israeli society which promotes equality of opportunity and equality in society for all of its citizens. Vayikra (XIX, 13-14) Thou shalt not oppress thy neighbour, nor rob him; the wages of a hired servant shall not abide with thee all night until the morning. Thou shalt not curse the deaf, nor put a stumbling block before the blind. 5. Peace, cooperation and good neighbourly relations with the peoples of the region in line with our humanist conception of Judaism. Bereishit (XIII, 8-9) And Abraham said unto Lot: ‘Let there be no strife, I pray thee, between me and thee, and between my herdsmen and they herdsmen; for we are brethren. Is not the whole land before thee? Separate thyself, I pray thee, from me; if thou wilt take the left hand, then I will go to the right; or if thou take the right hand, then I will go to the left.’ 6. Nurturing a new conception of Judaism suitable for the needs of our times, with cooperation and mutual respect between all the stream of Judaism. Devarim (XXX, 12-14) It is not in heaven, that you should say: ‘Who shall go up for us to heaven, and bring it to us, and make us to hear it that we may do it?’ Neither is it beyond the sea that you should say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’ But the word is very near to you, in your mouth, and in your heart, that you may do it. (Levítico19:13-14) No oprimirás a tu prójimo, ni le robarás. No retendrás el salario del jornalero en tu casa hasta la mañana. No maldecirás al sordo, y delante del ciego no pondrás tropiezo, sino que tendrás temor de tu Dios. Yo Jehová. 5. Paz, cooperación y buenas relaciones con habitantes del oriente medio en coherencia con nuestra vision humanista del judaismo.. (Génesis13:8-9) Entonces Abram dijo a Lot: No haya ahora altercado entre nosotros dos, entre mis pastores y los tuyos, porque somos hermanos. ¿No está toda la tierra delante de ti? Yo te ruego que te apartes de mí. Si fueres a la mano izquierda, yo iré a la derecha; y si tú a la derecha, yo iré a la izquierda 6. Desarrollo de una nueva concepción de judaismo, compatible a las necesidades de nuestro tiempo, en acción común y respeto mútuo con las distintas corrientes del judaismo. (Deuteronomio 30:12-13) No está en el cielo, para que digas: ¿Quién subirá por nosotros al cielo, y nos lo traerá y nos lo hará oír para que lo cumplamos? Ni está al otro lado del mar, para que digas: ¿Quién pasará por nosotros el mar, para que nos lo traiga y nos lo haga oír, a fin de que lo cumplamos? 38 7. Promote the construction of a society around the core values of individual growth, equality of human value, environmental protection and development of a sovereign country that protects its natural resources. Bereishit (II, 15) And the Lord took the man, and put him into the garden of Eden to dress it and to keep it. 8. Habonim Dror promotes Jewish identity through informal Jewish Zionist education based on the humanitarian principles upheld by Jewish culture. The principles of Habonim Dror commit its members to see themselves as pioneers in the realization and creation of a democratic and equal society in the State of Israel. These principles express not just a viewpoint, but a way of life. Members of the movement will strive to found and strengthen new social frameworks for solidarity, such as kibbutzim, communes, and other cooperative frameworks, as a means to realizing these principles. 7. Cultivar una sociedad basada en el desarrollo personal, la igualdad de los hombres, el cuidado del medio ambiente, y el desarrollo de un pais soberano y protector de sus recursos naturales. (Génesis 2:15) Tomó, pues, Jehová Dios al hombre, y lo puso en el huerto de Edén, para que lo labrara y lo guardase. 8. Habonim Dror promovera la identidad juida-sionista a traves de la practica educacional no formal basada en los principios humanitarios provenientes de la cultura judia. Los valores del movimiento Habonim Dror comprometen a todos sus miembros a verse a si mismos como sionistas, y al reconocimiento y creación de una sociedad democrática e igualitaria en el Estado de Israel. Estos valores no solo son un punto de vista, sino que representan una forma de vida. Los miembros del movimiento lucharán para crear y fortalecer nuevos caminos culturales que expresan solidaridad como: kibutzim, comunas y otros marcos cooperativos creados como medios para la realización de estos valores. 39 Decisions of Previous Veidot Peace with the Peoples of the Region La paz con los habitantes de la zona 1. Since the last Veida, the security situation in the region has worsened. This hard situation damages the morale of the people, as well as the national economy and the personal security of each citizen. 1. Desde la última asamblea, la situación de seguridad en la zona solo empeoró. Una situación dificil, influye en el estado de ánimo de la gente, en la economía del estado y en la sensación de seguridad personal de cada uno de los ciudadanos. 2. The peace talks, in which we had put much of our hope, have been completely suspended. Consequently, the number of terror attacks and responsive attacks has risen considerably, and there is a lack of mutual confidence between both sides. 3. As Jews we know that it is impossible to oppress another peoples’ desire for independence and honor. There is no military solution to the conflict, the solution can be only political, and must be based on compromises by both sides, including territorial compromises. 2. Las conversaciones de paz, en las que invertimos muchas esperanzas, fueron detenidas de momento. Como consecuencia de ello el número de acciones terroristas y acciones de respuesta a este terrorismo crecieron significativamente. Esta situación provoca la pérdida del sentido de seguridad por las dos partes. 3. Como judíos, sabemos que es imposible oprimir un pueblo que aspira a su respeto e independencia. No existe una solución militar a este conflicto. La solución puede darse solo en el terreno de la política y debe basarse en el renunciamiento de las dos partes, incluso renunciamientos territoriales. 40 4. 5. The peace process with Arab countries and with the Palestinian people will be based on these compromises, including the drawing up of borders which can be defended by the State of Israel. Two states must be established, one on either side, having clear borders, a state for the Jewish people and a state for the Palestinian people. 6. The 5th Veida wants to stress that one of the goals of Zionism is to have a state with a Jewish majority. 7. As a country freed from the occupied territories, we will be able to live a Jewish and democratic life in accordance with the principles of Zionism. 8. 9. The Veida calls for the renewal of the peace process, going back to the negotiating table, which will enable the peoples of the region together to find a stable and viable solution for all. The Veida condemns terrorism, which hurts innocent people and destroys peace. 10. The Veida condemns the terrible phenomena which stem from the strengthening of religious fundamentalism, in all religions, endangering peace in the region and in the world. 4. El proceso de paz con los países árabes y con el pueblo palestino, debe estar basado en renunciamientos, como la vuelta a los límites en los que Israel puede defenderse por sus propios medios. 5. Dos estados deben coexistir, uno al lado del otro, y cada uno con límites claros. Un estado para el pueblo judío y un estado para el pueblo palestino. 6. La Quinta Asamblea quiere subrayar, que una de las metas sionistas es la creación de un estado con mayoría judía. 7. Cuando el estado se libere de los territorios conquistados, podrá vivirse en una forma de vida judía democrática, según el ideal sionista. 8. La asamblea hace un llamamiento para la renovación del proceso de paz, la vuelta a la mesa de negociaciones, que permita a los habitantes de la zona encontrar una solución posible y estable para todos. 9. La asamblea repudia el terror, que ataca inocentes y destruye la paz. 10. La asamblea repudia el terrible fenómeno que crece en sectores religiosos extremistas, y hace peligrar la paz en medio oriente y en todo el mundo. 11. La asamblea repudia la violación de los derechos humanos en la zona. 11. The Veida condemns the violation of human rights in the region. 41 Judaísmo Judaism Habonim Dror understands Judaism as a culture. From the perspective of the Marxist philosophy of culture, we understand that religion is an integral part of culture, but does not represent it in its entirety. Throughout history, the Jewish culture has developed a set of moral and ethical principles rooted in the values of justice and equality which drive a deeper sense of humanitarianism in society. Habonim Dror puts into practice its conception of Judaism through an education system inspired by sources of the Jewish culture — both religious and secular — as well as by bibliographic materials in line with the principles of the movement. The movement's activities are essentially based on Zionist Jewish education, understanding that the need for territorial sovereignty is a key factor to sustain and develop the Jewish culture. Based on this concept of Judaism, Habonim Dror believes that it is necessary to separate religious and civil laws from the laws of the state. In our opinion, the Kibbutz Movement is an expression of cultural Judaism which offers an opportunity to redefine and adapt our customs and traditions. Therefore, we see the need to establish bonds between Habonim Dror and the Kibbutz movement, in an effort to strengthen cultural Judaism within Habonim Dror. In order to fulfill this aspiration, Habonim Dror must be made part of the activities of Habonim Dror cree en el judaismo como cultura. Desde una concepcion marxista de la cultura entendemos que la religion es parte integra pero no hace a la totalidad de la misma. La cultura judia desarrollo a traves de su historia una moral y una etica basada en los valores de justicia e igualdad que llevan al desarrollo de sociedades mas humanitarias. Habonim Dror lleva a la practica su idea de judaismo a traves de una educación basada en fuentes provenientes de la cultura judía tanto de indole religiosas como laicas, como asi tambien bibliografia que se encuentra en coherencia con los principios del movimiento. El movimiento ubica a la educación judía sionista como base de sus actividades entendiendo a la necesidad de una soberania territorial como eje principal de la continuidad y el crecimiento de la cultura judia. A partir de este concepto de judaismo Habonim Dror entiende la necesidad de separacion de las leyes religiosas y civiles del ambito estatal. En lo referido al movimiento kibutziano, entendemos que este es una expresión de judaísmo cultural que permite redefinir y adaptar nuestras costumbres y tradiciones. Por ello debemos crear un vínculo entre Habonim Dror y el movimiento kibutziano, para fortalecer el judaísmo cultural dentro de Habonim Dror. Para ello Habonim Dror debe formar parte de las actividades dentro del movimiento kibutziano, cuyo objetivo es enriquecer espiritual y culturalmente el 42 the Kibbutz movement, which pursues spiritual and cultural enrichment of Judaism in the bosom of Habonim Dror by profiting from the previous achievements of the kibutzim. This shared action is embodied in educational proposals which are targeted at the members of the movement. We may thus conclude that the Jewish education within Habonim Dror comprises cultural initiatives, Jewish history and tradition, philosophy, values and moral principles that govern the Jewish people living in Israel as well as the Diaspora, and also guide us towards a future with more justice. Habonim Dror believes that a Jew is a person of Jewish descent or any person who declares himself or herself to be a Jew and who identifies with the history, ethical values, culture, civilization, community, and fate of the Jewish people Anti-Semitism More than 100 years have passed since the first World Zionist Congress, and more than 50 years have passed since Israel became an independent State. Nevertheless, most of the Jewish people are still spread around the Diaspora. Almost 60 years have passed since the horrors of the Holocaust, and since the world began to understand the potential extent of blind hatred towards the Jewish people. Today we witness renewed antiSemitic phenomena, as if nothing has happened, as if the legacy as judaismo dentro de Habonim Dror, por lo ya hecho en los kibutzim en este aspecto. Esta acción mancomunada se expresa en la creación de actividades eduecadoras para con el movimiento. En conclusion, la educación judía dentro de Habonim Dror contiene: acciones culturales, historia y tradición del pueblo judío, filosofía – valores y códigos morales, que rigen al pueblo judío en Israel y la diáspora por igual y son guias en nuestro desarrollo hacia un futuro mas justo. O Habonim Dror acredita que judeu é uma pessoa de ascendência judaica ou qualquer outra pessoa que declara a si mesma judia e que se identifica com a história, valores éticos, cultura, civilização, comunidade, e o destino do povo judeu. Antisemitismo Mas de cien años pasaron desde el primer congreso sionista mundial, y mas de50 años pasaron desde que Israel se convirtió en un estado independiente. A pesar de esto la mayoría del pueblo judío todavía está disperso en la diáspora. Casi 60 años pasaron desde las barbaridades del Holocausto, y desde que el mundo comenzó a entender el peligro potencial cargado en el odio ciego contra el pueblo judío. Hoy somos testigos de la renovación del antisemitismo, como algo que no cambió, como si la historia hubiera olvidado. 43 been forgotten. The youth movement Habonim Dror leads the fight against the new antiSemitism (so called anti-Zionism) and sees our duty to educate and organize public political activities against this phenomenon, to lead the struggle for the honor of our people, for the honor of humanity and for the future of the Jewish community worldwide. The Veida calls the Jewish people and particularly the Jewish youth to participate in the struggle against anti-Semitism in all its forms, everywhere. Because of recent world event Habonim Dror Olami calls for: 1. Rejecting all religious fundamentalism and extremist practices. 2. Rejecting all forms of terrorism. 3. Rejecting state surveillance as the only response to terrorism. Calling for a proliferation of education and an open dialogue between different religious and communal identities in the Diaspora and Israel as the proper reaction to terror and extremism. 4. Aliyah and terrorism - HD should encourage Aliyah but not as a fearful reaction to security threats in Europe and the world. Aliyah should be clearly stated as the fruit of an active engagement with Israel and Israeli society. Diaspora communities should be free and safe from harm in their respective countries. The Struggle on 2 Fronts: Assimilation and Religious Fanaticism Habonim Dror is an integral component of the Jewish community. As such, the movement struggles on two different fronts simultaneously, El movimiento juvenil Habonim Dror lidera la lucha contra el antisemitismo que crece (llamado anti sionismo) y asume el papel de educador y organizador de acciones públicas y políticas en contra de este fenómeno, por el respeto a nuestro pueblo y por respeto a la humanidad y a favor del futuro de las comunidades del mundo. La asamblea llama al pueblo judío y en particular a la juventud judía a participar en esta lucha en contra del antisemitismo en cualquiera de sus formas y en cualquier lugar. Debido a los últimos acontecimientos mundiales, Habonim Dror Olami hace un llamado por: 1. El rechazo a cualquier práctica extremista y al fundamentalismo religioso. 2. El rechazo de todas las formas de terrorismo. 3. El rechazo a la vigilancia estatal como la única respuesta al terrorismo. Llamado a la proliferación de la educación y el dialogo abierto entre la diferentes identidades religiosas y comunitarias en la Diáspora y en Israel como la reacción adecuada al terror y extremismo. 4. Alyah y terrorismo - HD debe fomentar la Alyah pero no como una reacción temerosa a las amenazas de seguridad en Europa y en el mundo. La Alyah debe ser claramente definida como el fruto de un compromiso activo con Israel y la sociedad Israelí. Las comunidades de la diáspora deben estar libres y seguras de daño en sus respectivos países. La lucha en 2 frentes: la asimilación y el fundamentalismo religioso fanático Habonim Dror como componente integral de la comunidad judía, el movimiento lucha en dos frentes diferentes al mismo tiempo, el de la 44 that of assimilation and that of religious fanaticism. asimilación y el del fanatismo religioso. Assimilation represents a danger to the community, which means a decrease in the number of Jewish people and a loss of spiritual content. La asimilación representa un peligro para la comunidad, lo que significa un descenso en el número de judíos y la pérdida de contenidos y valores. Religious fanaticism is a form of fundamentalism, which is taking hold of many Jewish communities in the Diaspora. It makes Judaism look like an obscure dark entity, producing a repulsiveness that drives away a great deal of our educated and civilized young people. El celo religioso es una forma de fundamentalismo, que controla a numerosas comunidades judias en la diáspora. Esta realidad crea la imagen de un judaismo de tipo abstracto y oculto, que provoca rechazo de una parte importante de la juventus cultos e inteligentes. Zionism & Hagshama Atzmit Sionismo y realización personal Zionism Sionismo Habonim Dror supports the Zionist ideal that the Jewish people should be an independent nation within the modern state system, and seeks to achieve through this organizational structure, a degree of cultural and political independence to allow different streams of Judaism to freely express their beliefs. Habonim Dror apoya la idea sionista en busqueda de la concrecion del pueblo judio como nacion independiente dentro del sistema de estados modernos. Buscando a traves de esta forma organizacional una independencia cultural y politica que permita a las diferentes corrientes del judaismo poder expresar sus creencias de forma libre. Likewise, after achieving independence, the Zionist ideal advocated by the movement is sustained through the defense of a democratic system which affords all its citizens equal rights and obligations established by law, as well as the compliance with responsibilities undertaken by the state before international bodies. Asi mismo la idea sionista del movimiento continua una vez lograda esta independencia, a traves de la defensa de un sistema democratico que permita la igualdad de derechos y obligaciones de sus ciudadanos ante la ley, como asi tambien el cumplimiento de las responsabilidades contraidas por el estado antes los organismos internacionales. In line with the socialist ideals, which are deeply related to the Zionist conception, Habonim Dror will fight, within the civil society sphere, to protect both inhabitants and citizens on matters of law. En concordancia con la idea socialista, ligada integramente a la cuestion sionista, Habonim Dror luchara desde el marco de la sociedad civil por el resguardo tanto de habitantes como de ciudadanos ante la las leyes. The movement encourages and invites its members to have a life- El movimiento promoverá e incentivara a sus integrantes a realizar 45 changing experience in the State of Israel, as part of the education process in the bagrut, based on the concept that active aliya is the highest level of fulfillment for its members. experiencias significativas en el Estado de Israel, como parte del proceso educativo dentro de la bagrut, partiendo de la idea de que la alia activa es el punto máximo de realización de los integrantes del movimiento. Hagshama Realización In line with its Jewish-Zionist and socialist ideology; Habonim Dror understands that hagshama is an ongoing process in the life of the boger, therefore it should not be broken down in the two different terms used to date: “hagshama tnuatit” and “hagshama atzmit.” En concordancia con su ideología judeo – sionista, socialista; Habonim Dror entiende que el proceso de realización en la vida del boguer se da de forma constante y esta no debe ser separada en los términos utilizados hasta el día de hoy de “hagshama tnuati” y “hagshama atzmit”. The movement holds that such process takes place throughout the life of each member of Habonim Dror by putting into practice the values and ethics derived from the ideological foundation. El movimiento sostiene que este proceso se da a lo largo de la vida de cada individuo integrante de Habonim Dror a través de la puesta en práctica de los valores y la ética que se desprenden de la ideología. It also considers “active Aliya” —understood as the development of life according to socialist and Jewish values within the State of Israel— as the most significant accomplishment of the boger in the tnua, and the ideal of the kvutza as the core of the boger's development throughout their lives. Considerando a la “Alia activa”, entendiendo a esta como el desarrollo de una vida acorde a los valores socialistas y judios dentro del Estado de Israel, como máxima realización del boguer de la tnua, y a la idea de kvutzianismo como forma eje del crecimiento del boguer a lo largo de su vida. 1. Hagshama Tnuatit is to strive to achieve a just, equal and democratic society in Israel. 1. La realización del movimiento es aspirar a una sociedad justa, igualitaria y democrática en Israel. 2. Hagshama Tnuatit is to strive to achieve a just, equal and democratic society within a socialist framework in Israel. 2. La realización del movimiento es aspirar a una sociedad justa, igualitaria y democrática dentro de un marco socialista en Israel. 3. The mazkirut of World Habonim Dror have a responsibility to support new olim and to create a framework for their absorption, thus promoting Hagshama Atzmit. 3. La secretaría mundial de Habonim Dror, se compromete a apoyar a nuevos inmigrantes, crear un marco adecuado para su acomodamiento, avance y realización personal. 46 4. From the age of 14 or 15, each country has to find a program to start the process of gibush for each shichva, working towards garin aliyah and Hagshama Atzmit Tnuatit. Aliyah 1. From the recognition that the real meaning of Zionism is Aliya, Habonim Dror calls on the Zionist Histradrut and its institutions to place Aliya at the top of its agenda and actions. We call on the Authority for Jewish-Zionist education to support the youth movements which are educating towards Aliya. 2. The Veida supports cooperation between all the youth movements in the framework of “Hagshama” in order to bring the idea of Aliya to all sections of the Jewish people, through raising it via political and ideological bodies. 3. The Veida of Habonim Dror invites other movements to join our communes and to found together garinim. 4. This Veida proposes that the World Mazkirut, together with other youth movements and bogrim in Israel, founds a joint committee to help with the absorption of bogrim of the movement in kibbutzim or anywhere else in Israel. 5. This Veida calls on bogrim of the movement to enlist to the Israeli army for the sake of the security of the state, mixing of the nations, and a melting pot for one Israeli society. 6. This Veida invites groups of bogrim to form Garinei Nachal in the 4. A partir de los 14 o 15 años, cada país debera encontrar el plan adecuado para la iniciación del proceso de formación de Garinei Aliá y realización individual. Aliá 1. Partiendo de la verdadera concepción de que sionismo es aliá, Habonim Dror convoca a la Histadrut Hatzionit y sus instituciones, a ubicar la aliá en primer lugar dentro de su orden de preferencias y actuaciones. Así también, hacemos un llamamiento a quienes ocupan cargos dentro de marcos educativos sionistas a apoyar a los movimientos juveniles que educan a la aliá. 2. La asamblea apoya la cooperación entre los movimientos juveniles que proponen una realización, para llevar la idea de aliá a todos los componentes del pueblo judío, subrayando nuestro camino ideológico y cuerpo político. 3. La asamblea de Habonim Dror invita a otros movimientos a unirse a nuestras comunas, y juntos levantar Garinim. 4. Esta asamblea propone que la Secretaría Mundial, junto con distintos movimientos y miembros que viven en Israel, levanten una comunidad unida, que ayude al acomodamiento de miembros en kibutzim o cualquier lugar en el estado de Israel. 5. Esta asamblea convoca a sus miembros a enrrolarse en las filas del Ejército de Israel, en pro de la seguridad del estado, crisol de diásporas y punto de fusión para la sociedad israelí unida. 47 IDF. 7. The Veida calls on new olim to settle in the Negev so as to develop the region. Kibbutz Habonim Dror is an active partner in the settlement of kibbutzim, and our bogrim are members in more than 50 kibbutzim. The movement sees in kibbutz a renewed Jewish community which fulfils the principles of Socialist Zionism in building a communal egalitarian society. This society does not choose to lock itself up within its own four walls, it takes upon itself the national and social missions of the Jewish people and homeland. The movement sees in the kibbutz movement a cooperative pluralistic movement which brings together different approaches of fulfilling ideological realization. However, given the path of the Kibbutz Movement and its continued progression towards privatization and away from the values on which the Kibbutz Movement was founded, we must look towards the new evolution of kibbutzim, Kvutsot and Urban Kibbutzim, as the relevant tool of Habonim Dror to create communities that aim to affect Israeli society. The Kibbutz Movement and the role of kibbutzim in our history and Israel’s remains extremely relevant and should continue to have a role in the education of the Movement. 1. This Veida calls upon the World Mazkirut and mazkiruyot around the world to update their educational programmes to fit the reality of kibbutz today as well as the role of kvutsot and urban kibbutzim in Israeli society, and to emphasise 6. Esta asamblea invita a grupos de sus miembros a formar Garinei Najal en el Ejército de Israel. 7. La asamblea convoca a los nuevos inmigrantes a establecerse en el Neguev y desarrolar esta zona. Kibutz O Habonim Dror é um parceiro ativo no estabelecimento dos kibutzim, e nossos bogrim são membros de mais de 50 kibutzim. O movimento vê no kibutz uma comunidade judaica renovada, que cumpre com os princípios do Sionismo Socialista na construção de uma sociedade igualitária comunal. Esta sociedade não opta por fechar-se dentro de suas quatro paredes, mas toma para si a missão nacional e social do povo e pátria judeus. O movimento vê no movimento kibutziano um movimento cooperativo pluralista que traz abordagens diferentes para o cumprimento da realização ideológica. No entanto, dado o caminho do Movimento Kibutziano e sua progressão contínue no sentido da privatização e para longe dos valores sobre os quais o Movimento Kibutziano foi fundado, devemos olhar para a nova evolução dos kibutzim, Kvutsot e Kibutzim Urbanos como um instrumento relevante do Habonim Dror para criar comunidades que visam ter efeito sobre a sociedade israelense. O Movimento Kibutziano e o papel dos kibutzim em nossa história e na história de Israel continuam a ser extremamente relevantes e devem continuar a ter um papel na educação do Movimento. 1. Esta Veidá convida a Mazkirut Mundial e as mazkiruyot ao redor do mundo a atualizarem seus programas educacionais para atender a 48 education of the basic values - equality, cooperation, work and freedom - in order to prepare bogrim to realise these values and to equip them with the ability to deal with the challenge of renewing and preserving the kibbutz. 2. This Veida calls upon the members and bogrim of Habonim Dror to make aliyah to and to participate in the building of communot/kvutsot and urban kibbutzim, and/or educational social kibbutzim, together in joint activities with our sister movements in Israel, like Hanoar Haoved Vehalomed and Machanot Haolim. 3. The Veida is aware of the changes in the kibbutzim and is against the introduction of differential wages. 4. The Veida calls on the Kibbutz Movement to strengthen its ideological education of young people on kibbutz. 5. This Veida recognizes the importance of kibbutzim in the history of Israel and Habonim Dror and welcomes calls on its Bogrim to continue to make Aliya to kibbutzim shitufi'm. Socialism & Social Justice 1. This Veida moves that the highest fulfillment of Hagshama is aliyah to a socialist lifestyle, be it agricultural or urban kibbutz. An integral part of this socialist Hagshama is being socially and politically active in Israel. 2. Habonim Dror holds the following principles to be central to the Hagshama of our social activism / socialism: Social justice; social realidade do kibbutz hoje, bem como o papel das kvutsot e kibutzim urbanos na sociedade israelense, e a enfatizar a educação dos valores fundamentais - a igualdade, a cooperação, o trabalho e a liberdade - a fim de preparar bogrim para a realização destes valores e equipá-los com a capacidade de lidar com o desafio de renovar e preservar o kibutz. 2. Esta Veidá convida os integrantes e bogrim do Habonim Dror a fazer aliá para e participar na construção de comunot/kvutsot e kibutzim urbanos, e/ou kibutzim sociais educacionais, em atividades conjuntas com nossos movimentos irmãos em Israel, como Hanoar Haoved Vehalomed e Machanot Haolim. 3. A veidá está ciente das mudanças nos kibutzim e é contra a introdução de salários diferenciais. 4. A veidá convida o Movimento Kibutziano a reforçar sua educação ideológica nos jovens no kibutz. 5. Esta Veidá reconhece a importancia dos kibbutzim na historia de Israel e de Habonim Dror e convida a os bogrim a continuar fazendo alia a os kibbutzim shitufi'm. Socialismo y Justicia Social 1. Esta asamblea declara que la realización suprema es la aliá a una forma de vida socialista, ya sea agraria o ciudadana. Parte integral de esta realización, es la integración de estas comunidades en los procesos sociales y políticos de Israel. 2. Habonim Dror cree que los siguientes valores son los principales para 49 community responsibility; humanitarianism; equality; both collective and personal activism; liberty; and environmentalism. 3. This Veida moves that in order to fulfill our socialist platform, social activism should be an integral part of our bogrim and chanichim lifestyle, in and out of a movement context. This is important whether we are in Israel or in the Diaspora. Israeli Society 4. This Veida calls for the creation of an egalitarian Israeli society. 5. This Veida calls on its bogrim in the city and the kibbutz to be involved in the struggle of creating a more just Israeli society. The contribution of bogrim to Eretz Yisrael is not just in the personal sphere, but also as a collective political body in Israeli society. 6. This Veida calls on the education committee of the Kibbutz Movement and to the Ministry of Education to develop study programs on the following subjects: ecology, sexual equality, Arab-Jewish co-existence, democracy and human rights, pluralism and tolerance in Judaism, and education about Diaspora Jewish communities so that Israelis know and la realización cultural socialista: justicia social, responsabilidad comunitaria cultural, humanitarismo, igualdad, activismo personal y colectivo, libertad y preservación del medio hambiente. 3. Esta asamblea declara que para la realización de nuestros objetivos socialistas, la intervención social debe ser parte integral de la vida de nuestros educandos y educadores. Dentro y fuera del movimiento. Esto es importante en Israel y en la diáspora. La sociedad Israelí 4. Esta asamblea convoca a la creación de una sociedad israelí basada en la igualdad de derechos. 5. Esta asamblea llama a sus miembros, de los kibutzim o ciudades, a involucrarse en la lucha para la creación de una sociedad más igualitaria en Israel. El aporte de nuestros miembros al estado de Israel no se refleja solo en campos personales sino también en la creación de un cuerpo político social común dentro de la sociedad israelí. 6. Esta asamblea llama a la comisión de educación del movimiento kibutziano, y al ministerio de educación a desarrollar un programa educativo que se ocupe de los siguientes temas: ecología, igualdad entre sexos, convivencia entre árabes y judios, democracia e igualdad 50 understand them. 7. This Veida proposes that the World Mazkirut incorporates into the long term programmes in Israel, ways of helping the absorption of new immigrants from countries suffering hardships, for example by teaching English to olim from Ethiopia and the former Soviet Union. 8. This Veida condemns attempts to negate freedom of speech and of the press. 9. This Veida calls on its bogrim to join with the war against road accidents, and to provide an example of careful and safe driving. 10. This Veida calls on its bogrim to join with the war against violence in the family and to bring to the attention of the relevant bodies any cases that come to their attention. 11. With awareness of the past of the Jewish people, and understanding of the subject “Do not do unto others what you would not have others do unto yourself”, the Veida calls on the government of Israel to attend to the situation of foreign workers, to prevent illegal residency and to see to their welfare and social rights. 12. This Veida calls on the government of Israel to create economic and social plans to wipe out poverty in Israel. 13. This Veida calls on the government of Israel to legislate for free de derechos, pluralismo, y apertura en el judaismo, y una educación de lo realizado en las comunidades judias de la diáspora, para que el israelí sepa y entienda a estas comunidades. 7. Esta asamblea propone que la secretaría mundial incluya en los programas a largo plazo en Israel, caminos para allanar la acomodación de nuevos inmigrantes que tienen dificultades en Israel. Por ejemplo por medio del estudio de ingles a inmigrantes de Etiopía y Rusia. 8. Esta asamblea repudia los intentos de atentar contra el derecho de expresión de los medios de comunicación. 9. Esta asamblea llama a sus miembros a unirse a la lucha contra accidentes y dar ejemplo de precaución y manejo previsor. 10. Esta asamblea llama a sus miembros a unirse a la lucha contra la agresión familiar, y dar aviso a las instituciones relevantes en caso de tener conocimiento relacionado con este tema. 11. Teniendo en cuenta la historia del pueblo judío, y entendiendo el “no hagas a tu prójimo lo que odias que te hagan a tí”, esta asamblea llama al estado de Israel a considerar el problema de los trabajadores extranjeros, evitar la estadía ilegal y velar por los derechos de los trabajadores extranjeros. 12. Esta asamblea llama al gobierno de Israel a crear un plan económico y social, cuyo objetivo sea borrar la pobreza de Israel y de la faz de la tierra. 51 higher education. Environment 14. This Veida moves that as a socially aware movement we should both educate towards and be active in the preservation and improvement of our natural environment. 15. Out of concern for the ecological balance of the world in future generations, this Veida condemns the destruction of the rainforests and the killing of animals. 16. This Veida condemns the factories which are polluting the world’s water and damaging the quality of the environment. 17. This Veida calls on the Kibbutz Movement to recognise the importance of preserving ecological balance in all their industrial, agricultural and settlement development projects. 18. This Veida calls on the establishment of a “Green Day” once a year, during which the environment will be discussed, and donations will be collected for the project of the Habonim Dror Forest of the JNF, at Sha’ar Hagai Junction (potentially on Tu Bishvat). 19. This Veida calls for its members to plant trees in the Negev. 13. Esta asamblea llama al gobierno de Israel a la implementación de la ley de estudio superior gratuito. Preservación del medio hambiente 14. Esta asamblea declara que en el marco de la conciencia social debemos educar a participar de la preservación y el mejoramiento del medio hambiente. 15. Dememos así mismo cuidar del equilibrio ecológico mundial, para las generaciones futuras. Esta asamblea repudia la destrucción de bosques y animales. 16. Esta asamblea repudia a quienes contaminan las aguas del mundo afectando el medio hambiente. 17. Esta asamblea convoca al movimiento kibutziano a reconocer la importancia de la preservación del medio hambiente, el cuidado del equilibrio ecológico en todo lo relacionado a la producción e industria agropecuaria, y proyectos de vivienda y asentamientos. 18. Esta asamblea propone la implementación del ”Día Verde” una vez por año. Durante su transcurso se debatirán asuntos relativos al medio hambiente, y se recaudarán aportes financieros para solventar el proyecto de Habonim Dror: la plantación de un bosque con ayuda del Keren Kayemet LeIsrael, en el cruce Shaar Hagay. 19. Esta asamblea llama a sus miembros a plantar árboles en el Neguev. 1. 52 Feminism 20. Feminism is a stepping-stone towards the ultimate goal of egalitarianism. 21. Gender equality & the recognition of characteristics typically defined as feminine as equal to those typically defined as masculine, particularly in leadership roles. 22. That all genders are socially, politically and economically equal. Chinuch: The Tnua and the Chanich This Veida recognized with satisfaction that there is improved communication between the World Mazkirut and the branches around the globe. This improvement was achieved by the many visits by world mazkirut members to veidot and meetings in every continent, by Mazkirim and Rakazei Chinuch coming together once a year from around the world to Israel, and mutual activities between the countries. 1. This Veida resolves that Habonim Dror is one unique movement with a common basis, and that every country has its special differences, but we are one movement. We are not a ‘confederation of movements’, but an International Movement. Feminismo 20. El feminismo es un paso clave hacia el objetivo final de igualitarismo. 21. La igualdad de género y el reconocimiento de características femeninas como iguales a las masculinas, especialmente en funciones de liderazgo. 22. Que los hombres y mujeres son iguales social, política y económicamente. 23. La causa feminista es la responsabilidad por todos los sexos. Educación: el movimiento y el educando Esta asamblea declara con satisfacción la importante mejora de relación entre la secretaría mundial y las distintas ramas al rededor del mundo. Esto ocurre gracias a las innumerables visitas realizadas por muchos miembros de la secretaría mundial a las distintas asambleas y reuniones en todos los continentes; la concentración anual de los secretarios y encargados de educación de todas partes del mundo en Israel; y por medio de las actividades en común realizadas entre los paises. 1. Esta asamblea remarca que Habonim Dror es un movimiento único y especial, con una base en común. Teniendo en cuenta las características particulares de cada país, aún así sigue siendo un movimiento único. No somos una “confederación de movimientos”, sino un movimiento internacional. 53 Shnat Hachshara 2. There should be more interaction between groups from the various countries of origin during Shnat Hachshara tochniot. There should be a similar content to the Shnat Hachshara, earlier planning, and more financial support. 3. This Veida resolves that every country should affiliate with a Meshek Yad (an ideal destination kibbutz for potential olim) and should send Shnat Hachshara participants only to that kibbutz, in order to create a connection between the Shnat Hachshara participants and their Meshek Yad. 4. In addition to the classic Meshkei Yad, it is clear to us that in the new reality and the situation of the kibbutz movement, it is worthwhile for Shnat Hachshara participants to meet with new types of communal settlement, like the ‘Magal Hakvutzot’ urban kibbutzim, educational and social communot of Hanoar Haoved Vehalomed, Machanot Haolim, etc. This kind of Hagshama might create interest, identification and enthusiasm within potential olim. 5. It is desirable that each group shall spend at least a month doing community work/tikkun olam. 6. It is desirable that the different groups should meet up as Año de preparación (shnat achshará) 2. Debe existir más comunicación entre los grupos de distintos paises o zonas diferentes, durante el año de preparación. Deberá crearse un contenido similar para este año de preparación, procesos de programación preliminares y mayor apoyo económico. 3. Esta asamblea decide que cada pais deberá tener un kibutz de destino, es decir, un kibutz para la alia de los miembros del movimiento, donde serán enviados para su año de preparación. Esto servirá para crear una relación entre los participantes de este programa y su kibutz de destino. 4. Además del clásico kibutz de destino, (nos es clara la situación actual del movimiento kibutzuiano), es conveniente que los participantes de este año de preparación busquen nuevas y distintas maneras de asentamientos comunales, como “Maagal Hakvutzot”, kibutzim de ciudades, comunas educadoras y culturales de Hanoar Haoved Vealomed, Majanot Haolim etc. El tipo de realización, probablemente cree un estímulo y un sentido en el marco de los nuevos integrantes. 5. Nuestra aspiración es que cada grupo se ocupe por lo menos un mes de trabajos comunitarios. 6. Nuestra aspiración es que los distintos grupos se reunan más asiduamente dentro de lo posible. 54 7. 8. often as possible. The Mazkirim are called upon to budget for these meetings. A seminar to help shnatties run the movement in their country of origin. Mifgashim with Israeli youth is a desired part of every shnat hachshara tochnit. Rosh Chinuch 1. This Veida requests from the world mazkirut to fund a world rosh chinuch in order to send us chinuch for the world movement. The tafkid includes: To check & confirm programs for each sniff / ken; To co-ordinate the educational activities and to motivate the roshei chinuch; To organize seminars according to regions; To create a general program for bogrim on Shnat Hachshara; To help each ken solve their specific problems; and To write programs for bogrim. Shlichim "Shlichut is essential to the runnings of Habonim Dror, and sending them should remain a top priority of the world mazkirut to ensure they continue working with Kenim throughout the diaspora. Shlichim bring a logistical expertise to the movement and allow us to make our kenim and machanot as strong as possible. They provide a vital support to madrichim and their mentorship motivates chaverim to remain in the movement and contribute for many years. Particularly in more remote countries, such as New Zealand, shlichim help to bring accurate 7. 8. Se deberá implementar un seminario que ayude a los participantes del año de preparación a dirigir el movimiento en su región, y en el país del que proviene. Encuentros con jóvenes israelies, es una gran aspiración en todos los programas del año de preparación. Director de Educación (Rosh Jinuj) 1. Esta asamblea propone la implementación de un director de educación mundial para el envío de programas de educación, y cuyos objetivos incluyan: Revisar y dar curso a programas educadores para todas las sucursales del movimiento. Coordinar y acompaסar actividades educativas, apoyar einsentivar al director de educacion en cada lugar. Organizar seminarios de acuerdo a las zonas de residencia. Crear un programa general para los participantes del ano de preparacion Ayudar a cada sucursal (ken) a resolver sus problemas especificos. Y crear un programa para nuestros miembros mayores (bogrim) Shlijim "La Schlichut es esencial para el funcionamiento de Habonim Dror, y su envío debe permanecer una prioridad principal de la mazkirut mundial para asegurar que continúan trabajando con Kenim a lo largo de la diáspora. Los Schlichim traen una experiencia logística al movimiento y nos permiten hacer que nuestros kenim y machanot sean lo más fuerte posibles. Proveen de un apoyo vital a los madrichim y su orientación motiva a chaverim a permanecer en el movimiento y contribuir por muchos años. 55 information about Israel and share this knowledge and perspective with both Habonim Dror and the wider community. We believe that without the continued presence of dedicated Habonim Dror shlichim, the sucess and continuity of Habonim Dror as an educational youth movement is jeopardized." 1. This Veida demands the continuation of the activities of shlichim in every country because they bring the direct connection between Israel and the respective country. 2. This Veida demands that the world mazkirut keep shlichut as a top priority and assist in the funding of shlichim in every country to make their presence a reality, as they bring the direct connection between Israel and the respective country. Connections between Movements 3. This Veida demands an international movement kupah in order to help movement countries in financial crisis. When we use the word kupah we mean “from each according to their abilities, to each according to their needs.” 4. This Veida resolves that every Habonim Drof snif throughout the world be partnered with another Habonim Dror ‘sister snif’ in another country. The aim of this would be to increase communication, to give the snifim a greater sense of perspective on the world movement, and to strengthen the international status of World Habonim Dror. Especialmente en países más remotos como Nueva Zelanda, los schilchim ayudan a traer información precisa sobre Israel y comparten estos conocimientos y perspectivas tanto con Habonim Dror como con la comunidad más amplia. Creemos que sin la presencia continua de schilchim dedicados de Habonim Dror, el éxito y continuidad de Habonim Dror como un movimiento juvenil educativo se verán perjudicados." 1. Esta asamblea exige la continuación de las actividades de los shlijim en todos los paises, ya que los shlijim traen con ellos el contacto directo entre Israel y los paises en los que trabajan. 2. "Esta Veida exige que la mazkirut mundial mantenga la shlichut como una prioridad principal y asista en la financiación de shlichim en cada país para que su presencia sea una realidad, ya que ellos traen la conexión directa entre Israel y el país respectivo. Relación dentro del movimiento 3. Esta asamblea exige la creación de una “caja de efectivo mundial”, para brindar ayuda económica a aquellos paises en crisis en los que trabaja Habonim Dror. Cuando utilizamos el término “caja de efectivo mundial”, nos referimos a “cada uno aporta en la medida de sus posibilidades, y toma de acuerdo a sus necesidades”. 4. Esta asamblea establece que cada sucursal de Habonim Dror en cualquier parte del mundo, tendrá una sucursal hermana de un país diferente. El objetivo de esta relación es profundizar la comunicación, dar a las sucursales una perspectiva más amplia del espectro mundial del movimiento, y fortalecer el estatus del movimiento mundial Habonim Dror. 56 3. 4. 5. 6. 7. 8. This Veida moves that World Habonim Dror, and Habonim Dror in each country, will co-operate and communicate with various other organisations / movements around the world which believe in the same principles in response to specific issues: social, political, environmental, etc. The Veida urges the tnua in Israel to raise funds in order to finance educational projects and activities for the Habonim Dror kenim all over the world. Internet site of World Habonim Dror to contain links to every other country, as well as a ‘Peula bank’. One day a year in every snif/ken in the world will be devoted to learning about the world movement. This Veida calls upon the World Mazkirut together with the national movements to create a database of potential activists based on bogrim who have made Aliya and who could potentially be sent as shlichim to the movements around the world. To this end every national mazkirut is asked to update the World Mazkirut on the Aliya of bogrim. The World Mazkirut and the National Mazkiruiot will be responsible for the upkeep of the Habonim Dror Forest at Sha’ar Hagai. Every group to arrive in Israel will work in and visit the forest. To this aim, the chanichim must be prepared before they leave for Israel, and the importance of the project must be stressed to them. 3. 4. 5. 6. 7. 8. Esta asamblea establece que Habonim Dror mundial, y Habonim Dror en cada país, participen y se relacionen con organizaciones y movimientos al rededor del mundo que sostengan valores semejantes en relación a temas específicos como: temas sociales, políticos, hambientales etc. La Veida llama a la tnua en Israel a conseguir fondos para financiar proyectos y actividades educativas para los keinim de Habonim Dror en el mundo. La página de internet de Habonim Dror incluirá correlaciones (Links) para todos los paises en donde actua el movimiento, y además un “banco de actividades”. Un día al año se destinará al estudio concerniente al movimiento mundial. Esta asmblea convoca al movimiento mundial y a otros movimientos nacionales, a crear una base de datos de posibles actividades, basada en la experiencia de los miembros que ya hicieron aliá, que representan un un potencial de futuros shlijim para el movimiento. Pedimos a la presente secretaría y a las secretarías nacionales, actualizar las listas de miembros que ya hicieron aliá en la secretaría mundial. La secretaría mundial y la secretaría nacional serán las encargadas del cuidado del bosque Habonim Dror en el cruce Shaar Hagay. Cada grupo que llegue a Israel, visitará y trabajará en él. Para esto deberá prepararse a los miembros antes de su llegada para que la importancia de este proyecto les sea clara. 57 The following is a condensed version of the Habonim Dror Olami ideology document, created by all of the mazkirut representatives to the veida, to be used as an educational tool: O que esta apresentado abaixo e uma versao condensada do Documento da Ideologia do Habonim Dror Olami, criado por todos os representantes da mazkirut para a veida, para ser utilizado como uma ferramenta educacional: Habonim Dror is a Socialist-Zionist Jewish Youth Movement which, as an integral part of the Israeli Kibbutz Movement, undertakes the mission of taking responsibility for the Jewish people, the Israeli society and the whole world. The founding principle of this movement is that young people educate their peers and that, in working together, they create an organized framework for ideological and educational purposes. Habonim Dror is a unique and particular movement which has laid a common ground (Judaism, socialism and Zionism) in the 18 countries where it is present nowadays: Brazil, Argentina, Uruguay, Mexico, United States, Canada, England, Scotland, Israel, Australia, New Zealand, Holland, Hungary, Germany, France, Belgium, Turkey and South Africa. The movement incorporates the characteristics which are specific to each of these countries but it is still homogenous. We are not a “confederation of movements,” but International Movement. Our Tnua serves as guidance for the Jewish youth on the basis of Shivyon Erech Ha’adam (equality of human value) as well as the humanist values inspired by the ideological founding principles included in this takanon. These values – such as equality, tikkun olam, democracy, social justice, collectivism - are not mere perspectives: they Habonim Dror é um Movimento Juvenil Judaico Sionista-Socialista, que é parte integrante do Movimento Kibutziano Israelense e existe para assumir a responsabilidade para com o povo judeu, a sociedade israelense e o mundo. Este funciona baseado no conceito de que jovens educam jovens, criando juntos um marco organizado com fins ideológicos e educativos. O Habonim Dror é um movimento único e especial, que possui uma base em comum (Judaísmo, Socialismo e Sionismo) nos 18 países em que está presente hoje – Brasil, Argentina, Uruguai, México, Estados Unidos, Canadá, Inglaterra, Escocia, Israel, Alemanha, Austrália, Nova Zelândia, Holanda, Hungria, França, Bélgica, Turquia e África do Sul. E tendo em conta as características particulares de cada país, ainda assim segue sendo um movimento unificado. Não somos uma “confederação de movimentos”, senão um Movimento Internacional. Nossa Tnuá orienta a juventude judaica apoiando-se nos Shivyon Ha'adam Erech (igualdade de valor humano) e os valores humanistas de nossos pilares ideológicos detalhados neste takanon. Estes valores – como igualdade, tikkun olam, democracia, justiça social, coletivismo não são apenas pontos de vista, senão que representam uma forma de vida chalutziana. 58 stand as an entire way of life based on the principles of chalutziut. The ideology below is split under different heading for clarity, but these headings are not separate ideologies, what is written below is one ideology with each part integral to the next. Each and every chaver/a embodies the spirit of Habonim Dror based on their experience and values gained in the movement. What is written below is an attempt to represent the spirit in words. Judaism Habonim Dror stands up for Cultural Judaism, a holistic approach which conceives Judaism as a culture comprising religion and nationality as intertwined entities. Further to Habonim Dror's conception of Judaism, we devised a Jewish education process based on cultural activities which profit from secular and religious sources and literature. In Habonim Dror's view, Judaism comprises Jewish wisdom, history and tradition, as well an array of moral values of the Jewish people. Our Movement acknowledges its duties to the Jewish community in Israel and the communities in each Ken where it is present, and is in constant pursuance of its two goals: strengthening the principles of Judaism and ensuring the continuity of the Jewish tradition. Zionism We are Zionists because we believe that, as a people, we have the right to a nation of our own, and that Israel is the homeland to the Jewish people. Our Movement seeks to develop a society based on equality and democracy within a socialist framework in Israel. Therefore, we see alia chalutzit —the activist branch of alia — as the highest expression of A ideologia abaixo está divida sob diferentes tópicos para ficar mais claro, o que está escrito abaixo é uma ideologia com cada parte integrada à seguinte. Todo e qualquer chaver/a internaliza o espírito do Habonim Dror baseado em suas experiências e valores ganhos no movimento. O que está escrito embaixo é uma tentativa de representar esse espírito em palavras. Judaísmo Habonim Dror acredita no Judaísmo Cultural - uma abordagem holística para o judaísmo como uma cultura em que a religião e a nacionalidade estão entrelaçadas e são partes integrantes. Refletindo a concepção Habonim Dror do judaísmo, nos envolvemos em um processo de educação judaica através de práticas culturais e da utilização de fontes e textos seculares e religiosas. O judaísmo para o Habonim Dror é ao mesmo tempo o saber, a historia, a tradição judaica e um conjunto de valores morais do povo judeu. E o Movimento reconhece o seu dever para com a comunidade judaica de Israel e de cada Ken em que se encontra, destinando-se a todo o momento para reforçar a consciência da continuidade judaica. Sionismo Somos Sionistas porque acreditamos que, como povo, temos o direito de ter uma nação e que Israel é o lar nacional do povo judeu. A realização do Movimento é aspirar uma sociedade igualitária e democrática em um marco sociealista Israel. Então vemos a aliá chalutziana – que é a aliá ativista - como o ponto mais alto da expressão do Sionismo. 59 the Zionist idea. Habonim Dror is involved in Jewish-Zionist education, both in Israel and in the Diaspora, and is committed to develop Jewish Identity and to create the understanding that Israel is the centre of the Jewish World. It also seeks to encourage the various expressions of Israeli culture, thus contributing to develop, in our chaverim, a deep care and responsibility to the country, while strengthening all the above goals. We also believe in the universal right to a homeland and this conviction translates into our actively support of the right of the Palestinian people to a state of their own. Socialism We advocate the principles of socialism because we believe that there is another way to reach our human aspirations for freedom, justice and equality. As an educational movement we believe in a humanistic education that forms people who are respectful, critical, love others, who understand the value of human worth and feel responsible for the society in which they live. Habonim Dror believes in the Labour Zionist ideals that shaped the kibutzim, whether rural or urban, which are based on socialist principles; and so educates their chaverim to live in communities where those kvutzati values are upheld. We also believe that the values listed below are at the core of the socialist cultural fulfillment: social justice, democracy, communal responsibility, humanism, equality, individual and group activism, O Habonim Dror participa na educação judaico-sionista, tanto em Israel, quanto na diáspora, com o objetivo de desenvolver a identidade judaica e criar um entendimento que Israel é o centro do mundo judaico. Além de promover a expressão da cultura israelense para ajudar a desenvolver nos Chaverim um amor profundo para o país e reforçar os objetivos acima referidos. Também acreditamos que o direito de ter um lar nacional é universal e por isso apoiamos ativamente o direito dos Palestinos a terem também um estado próprio. Socialismo Somos socialistas porque acreditamos em uma via alternativa para satisfazer nossas aspirações humanas de liberdade, justiça e igualdade. Sendo um movimento educativo humanista acreditamos em uma educação que forma pessoas dignas, respeitosas, críticas, que amam o próximo e que se sentem responsáveis pela sociedade na qual vivem. Habonim Dror acredita nos ideais Sionista que moldam o Kibbutz, seja ele agrícola ou urbano, como uma sociedade e um sistema baseado nos ideais do socialismo, e educa seus Chaverim para viver em comunidades que mantêm esses valores kvutzatis. Também acreditamos que os seguintes valores são os principais de realização cultural socialista: justiça social, responsabilidade comunitária, humanismo, igualdade, ativismo pessoal e coletivo, liberdade, democracia e preservação do meio ambiente. 60 freedom and environmental protection. We educate our Chaverim to be active in order to seek political and social transformation of society in which they live. As for the realization of our socialist objectives, social intervention must be an integral part of life for our chanichim and madrichim, inside and outside the movement, both in Israel and the Galut. Hagshama Habonim Dror sees Hagshama Atzmit as the personal fulfillment process which leads individuals to achieve all the goals of the Movement and through which the chaver materializes the vision underpinning the ideas of the Habonim Dror Movement. Habonim Dror encourages each chaver to face life inspired by the ideals upheld by the movement. Hagshama is not a final goal, but an ongoing process. Therefore, those who lead their lives consciously, in pursuit of their values and the values of the movement, and work to change the world according to their beliefs are participating in the Hagshama process. Finally, the Movement believes that Alia Chalutzit i.e., in Israel, leading an active life to improve society, working to keep a significant Jewish identity, be social engaged living within a socialist framework based on the values described in this document, is the purest expression of Hagshama. Educamos os nossos chaverim a serem ativos de forma política e social em busca da transformação da sociedade em que vivemos. Já que para a realização de nossos objetivos socialistas, a intervenção social deve ser parte integral da vida de nossos educandos e educadores, dentro e fora do movimento, tanto em Israel quanto na Diáspora. Hagshamá O Habonim Dror acredita que Hagshamá Atzmit é o processo de realização pessoal de todos os objetivos do Movimento. Em que o chaver faz com que a visão descrita na ideologia Habonim Dror seja uma realidade. O Habonim Dror incentiva cada chaver a adotar uma abordagem de vida inspirado pela ideologia do movimento. A Hagshamá não é uma meta final, mas um processo contínuo. Então aqueles que estão vivendo suas vidas de forma deliberada, de acordo com seus valores e os valores do movimento e estão trabalhando para remodelar o mundo de acordo com seus valores estão participando do processo de Hagshamá. Por fim, a Tnua acredita que a Aliá Chalutziana - isto é, em Israel, levar uma vida socialmente ativa para a melhoria da sociedade, trabalhar para a manutenção de uma identidade judaica significativa e ser socialmente engajado, vivendo em um marco socialista de acordo com os valores expressos no presente documento – é considerada pelo Movimento como a mais alta expressão da Hagshamá. 61 עקרונות התנועה תנועת הנוער החלוצית ,הבונים דרור ,מאמינה בחזון היהודי ציוני המבוסס על העקרונות הבאים: יִהיֶה לָכֶ ם ,כַּ גֵּר .1שיפור מדינה דמוקרטית מעניק את אותן זכויות וחובות לכל אזרחיה( .ויקרא כד:כב) ִמ ְׁשפַּט ֶא ָחד ְׁ כָאזְׁ ָרח ִי ְׁהיֶה :כִ י אֲ נִ י ְׁיהוָה ,אֹלהֵּ י ֶכם ֶ .2לעם היהודי ,יש זיקה היסטורית לאדמת ארץ ישראל .מדינת ישראל היא המרכז הרוחני של העם היהודי .רק כאן יכול העם היהודי לחיות חיי שיתוף ביצירה ,באחריות ,ובריבונות. ָָארץ, ֶל-ה ֶ ִיָך ,א ֵית ָאב ִב ְָך ּומ דת ְַ ִּמֹול ְָך ּומ ֵַארצ ְָך מ ְ ְֶך-ל ְרם ,ל ֶלַ-אבָ ָה א ְהו ֶר י ַיֹּאמ (בראשית יב:א-ב) ו ָה. ְרכ ֵה ,בָ ְי וה ֶָך; ֶ ְמ ָה ש דל ְַ ֲג וא ְָךַ , ָרכ ֲבֶ וא ָדֹולַ , ְגֹוי ג ְָך ,ל ֶש ֶע וא ְָ . ֶך ַארא ֶר ְ ֲש א .3מדינת ישראל היא בעלת חברה רב תרבותית ,ועל כן עליה לאפשר ביטויי תרבותי ,דתי וחוקתי מלא לכל אזרחיה השונים. ֵן ִת ִי-י ִים--כ ִיא ְב ָה ,נ ְהו ַם י ָל-ע ֵן כ ִת ִי י ִי; ּומ ָה ל ַת ֵא א ַנ ְק ַמ ֶה ,ה ֶר לֹו מֹּש ַיֹּאמ (במדבר יא:כט) ו ֶם. ֵיה ֲל ֶת-רּוחֹו ,ע ָה א ְהו י .4לאמץ חברה ישראלית ששמה לה כמטרה יצירת שוויון הזדמנויות ,ושוויון בחברה לכל אזרחיה. ִיר, ָכ ַת ש ֻל ְע ִין פ ָל ֹּל; ֹלא-ת ְז ִג וֹלא ת ֲָךְ , ֶתֵ-רע ֲשֹּק א ַע יט:יג-יד) ֹלא-ת (ויקרא ָה. ְהו ִי י ֲנ ֶיָך ,א ֱֹלה ּמא ָ ֵ ָראת ויֵ ְשֹּל; ְ ִכ ֵן מ ִת ֵרֹ ,לא ת ִּו ֵי ע ְנ ִפ ול ֵרשְ-- ֵל חֵ ַל ְק ֶרֹ .לא-ת בֹּק ַד- ְָך--ע ִת א .5שלום ,שיתוף פעולה ויחסי שכנות טובים עם תושבי המזרח התיכון והאזור ,בקנה אחד עם התפיסה ההומניסטית של היהדות שלנו. ֵין ַיּ ,וב ֵין רֹּע ֶָךּ ,וב ֵינ ִי ּוב ֵינ ָה ב ְריב ִי מִ ְה ָא ת ֶל-לֹוטַ ,אל-נ ְרם א ֶר ַאבָ ַיֹּאמ (בראשית יג:ח-ט) ו ָה, ִנ ֵימ וא ְמֹּאל ְ ַש ִם-ה ָי :א ָל ֵע ָא מ ָרד נ ִפֶ ֶיָך ,ה ָנ ְפ ָָארץ ל ָל-ה ֶ ֲֹלא כ ְנּו .ה ָח ֲנ ִים ,א ִים ַאח ָש ֲנ ִי-א ֶיָך :כ רֹּע ָה. ִיל ְא ְמ ַש וא ִין ְ ָמ ַי ִם-ה וא ְ .6טיפוח תפיסה חדשה של יהדות ,המתאימה לצרכים בימינו ,עם שיתוף פעולה וכבוד הדדי בין כל זרמי היהדות. ֵנּו ִע ְמ ַש וי ָנּוְ , ה ל ֶָ ָח ִק וי ָה ְ ְמ ַי ָמ ַש ָנּו ה ֶה-ל ֲל ַע ִי י ֵאמֹּר ,מ ִוא :ל ִם ,ה ַי ָמ ַש (דברים ל :יב-יד) ֹלא ב ֵנּו ִע ְמ ַש וי ָנּוְ , ָ ל ֶה ָח ִק וי ָם ְ ַי ֶר ה ֵב ֶל-ע ָנּו א ָר-ל ֲב ַע ִי י ֵאמֹּר ,מ ִוא :ל ָם ,ה ַי ֶר ל ֵב ֵע ְֹלא-מ ָה .ו ֶנ ֲש ַע ונ ָּהְ , אֹּת ֲשֹּתֹו. ַע ְָך ,ל ָב ְב ִל ִיָך ּוב ְפ ְאֹּד :ב ָר ,מ דב ַָ ֶיָך ה ֵל ָרֹוב א ִי-ק ָה .כ ֶנ ֲש ַע ונ ָּהְ , אֹּת .7קידום הקמת חברה סביב ערכי ליבה של צמיחה אישית ,שוויון ערך האדם ,הגנה על הסביבה ופיתוח של מדינה ריבונית המגנה על משאביה הטבעיים. (בראשית ב:טו) ְרּה. ָמָ ְש ָּה ּול ְד ָב ְע ֶן ,ל ֵד ַן-ע ְג ֵהּו ב ִח ַנ וי ָם; ַ ָָאד ֶת-ה ִים ,א ֱֹלה ָה א ְהו ַח י ִק וי ַ .8הבונים דרור מקדמת את הזהות היהודית באמצעות חינוך פורמלי ציוני על בסיס עקרונות הומניטאריים אשר נתמכים על ידי התרבות היהודית. .9ערכי הבונים דרור מחייבים את החברים בתנועה לראות את עצמם כציונים ,הן בהכרה וביצירה של חברה דמוקרטית ושוויונית במדינת ישראל .ערכים אלו מביעים לא רק נקודת מבט ,כי אם מייצגים דרך חיים .חברי התנועה יאבקו בכדי ליצור ולחזק דרכים חדשות של מסגרות חברתיות חדשות המביעות סולידריות ,כגון: קיבוצים ,קומונות ועוד מסגרות שיתופיות ,הנבנות כאמצעים ליישום ערכים אלו. 62 החלטות הועידה השביעית מסמך זה כולל את ההחלטות החדשות של הועידה השביעית ביוני ,2010המוכנסות אל תוך ההחלטות הקיימות הכתובות בועידות הקודמות שעדיין רלוונטיות. שלום עם תושבי האזור .1 מאז הועידה האחרונה ,המצב הביטחוני באזור רק הוחמר .המצב הקשה פוגע במצב הרוח של האנשים .כמו כן המצב פוגע בכלכלה הלאומית ,ובתחושת הביטחון האישי של כל אזרח ואזרח. .2 שיחות השלום ,בהן השקענו תקוות רבות ,הופסקו לאלתר .כתוצאה מכך מספר פעולות הטרור ופעולות התגמול עלה באופן משמעותי .מצב זה גרם להעדר תחושת הביטחון בקרב שני הצדדים. .3 כיהודים ,אנו יודעים שבלתי אפשרי לדכא עם אחר השואף לעצמאות ולכבוד .אין פתרון צבאי לקונפליקט. הפתרון יכול להיות רק במישור הפוליטי ועליו להיות מבוסס על פשרות מצד שני הצדדים ,כולל פשרות טריטוריאליות. .4תהליך השלום עם מדינות ערביות ועם העם הפלשתינאי ,יהיה מבוסס על פשרות ,כולל חזרה לגבולות שישראל יכולה להגן על עצמה באמצעותם. .5 שתי מדינות חייבות להתקיים ,אחת בכל צד ,כשלכל מדינה גבולות ברורים .מדינה לעם היהודי ומדינה לעם הפלשתינאי. .6 הועידה החמישית רוצה להדגיש שאחת ממטרות הציונות היא לקיים מדינה בעלת רוב יהודי. .7 כאשר המדינה ,תשתחרר מהשטחים הכבושים ,נוכל לחיות באורח חיים יהודי דמוקרטי ,על פי הרעיון הציוני. .8 הועידה קוראת לחידוש תהליך השלום ,ולחזרה לשולחן הדיונים ,שיאפשר לאנשי האזור למצוא פתרון אפשרי ויציב לכולם. .9הועידה מגנה את הטרור ,הפוגע באנשים חפים מפשע ,והורס את השלום. .10הועידה מגנה את התופעה האיומה הצומחת בקרב קיצונים דתיים ,ומסכנת את השלום במזרח התיכון ובעולם כולו. .11הועידה מגנה את הפרת זכויות האדם באזור. יהדות הבונים דרור רואה את התרבות היהודית כתרבות. מנקודת מבט של הפילוסופיה המרקסיסטית של התרבות ,אנו מבינים כי הדת היא חלק בלתי נפרד מהתרבות,. אבל לא מייצג אותו במלואו. לאורך ההיסטוריה ,התרבות היהודית פיתחה מערכת של עקרונות מוסריים ואתיים אשר מושרשים על ערכים של צדק ושוויון ,אשר כונן תחושה עמוקה יותר של אנושיות בחברה. הבונים דרור מיישמת את תפיסת היהדות דרך מערכת החינוך בהשראת המקורות של התרבות היהודי ,דתיים וחילוניים .כמו גם על ידי חומרים ביבליוגרפים העומדים בקנה אחד עם עקרונות התנועה. פעילותה של התנועה מבוססת בעיקר על חינוך יהודי ציוני ,הבנה כי הצורך בריבונות טריטוריאלית היא גורם מפתח על מנת לתמוך ולפתח את התרבות היהודית. על סמך תפיסה זו של היהדות ,הבונים דרור צריך להפריד בין חוקי הדת האזרחית לבין חוקי המדינה. לדעתנו ,התנועה הקיבוצית היא ביטוי של יהדות תרבותית אשר מציעה הזדמנות להגדיר מחדש ולהתאים את המנהגים והמסורות שלנו .לכן ,אנו רואים צורך לקיים קשרים בין הבונים דרור והתנועה הקיבוצית ,במטרה לחזק את היהדות בתוך תרבות "הבונים דרור" .על מנת להגשים שאיפה זו ,הבונים דרור חייב להיעשות במסגרת 63 הפעילות של התנועה הקיבוצית ,אשר רודפת עושר רוחני ותרבותי של יהדות בחיק הבונים דרור בתמיכה של ההישגים הקודמים של הקיבוצים .פעולה משותפת זו תגלם הצעות חינוכיות אשר תתמקדנה על חברי התנועה. אנו יכולים אפוא להסיק כי החינוך היהודי בתוך הבונים דרור כוללת יוזמות חברתיות ,היסטוריה יהודית ,מסורת, פילוסופיה ,ערכים ועקרונות מוסריים הקובעים את העם היהודי החי בישראל כמו בתפוצות ,וגם להדריך אותנו לקראת עתיד צודק יותר. הבונים דרור מאמינה כי יהודי הוא אדם שמוצאו יהודי ,או כל אדם המצהיר על עצמו או עצמה כיהודי ומי שמזדהה עם ההיסטוריה ,הערכים האתיים ,התרבות ,הקהילה וגורלו של העם היהודי. אנטישמיות יותר ממאה שנים חלפו מאז הקונגרס הציוני העולמי הראשון ,ו 50שנה חלפו מאז ישראל הפכה למדינה עצמאית. ואף על פי כן רוב העם היהודי עדיין מפוזר ברחבי הגלות. כמעט 60שנה חלפו מאז זוועות השואה ,ומאז שהעולם החל להבין את הפוטנציאל הטמון בשנאה העיוורת כלפי העם היהודי .כיום אנו עדים להתחדשות האנטישמיות ,כאילו דבר לא נשתנה כאילו ההיסטוריה נשכחה. תנועת הנוער הבונים דרור מובילה את המאבק כנגד האנטישמיות הצומחת (הנקראת אנטי ציונות) ורואה כתפקידנו לחנך ולארגן פעולות ציבוריות ופוליטיות כנגד תופעה זו .ובנוסף תפקידנו להוביל את המאבק למען כבוד עמנו ,ולמען כבוד האנושות ולמען עתידה של הקהילה היהודית העולמית .הועידה קוראת לעם היהודי ובפרט לנוער היהודי להשתתף במאבק נגד האנטישמיות בכל הצורות ובכל מקום. בשל האירועים שהתרחשו לאחרונה בעולם ,תנועת הבונים דרור העולמית קוראת: .1לדחייה של כל גילויי הפונדמנטליזם והקיצוניות הדתית. .2לדחייה של כל צורות הטרור. .3לדחיית הפיקוח המדיני כמענה יחיד לטרור ולהגברתו של חינוך לדיאלוג פתוח בין דתות וקהילות שונות, בתפוצות ובישראל ,כתגובה הולמת לטרור ולקיצוניות. .4עלייה וטרור – על הבונים דרור לעודד עלייה ,אך לא כתגובה המונעת מפחד האיומים הביטחוניים באירופה ובעולם .על העלייה להיות במוצהר ,החלטה פרי מעורבות פעילה בארץ ישראל ובחברה הישראלית .על הקהילות היהודיות בתפוצות להיות חופשיות ובטוחות מכל רע בארצות מגוריהן. המאבק ב 2חזיתות :התבוללות וקיצוניות דתית פנטית הבונים דרור היא מרכיב אינטגרלי מהקהילה היהודית .וככזאת ,התנועה נאבקת בשתי חזיתות שונות בו זמנית, החזית של ההתבוללות וחזית הפנטיות הדתית .התבוללות מייצגת סכנה לקהילה ,דבר שפירושו ירידה במספרם של היהודים ואובדן תוכן רעיוני. קנאות דתית היא צורה של פונדמנטליזם ,המשתלט על קהילות יהודיות רבות בתפוצות .עובדה זו יוצרת רושם שהיהדות היא מעין ישות אבסטרקטית אפלה ,המייצרת דחייה המדחיקה חלק נכבד ומהותי של אנשים צעירים תרבותיים ומחונכים. ציונות והגשמה עצמית ציונות הבונים דרור תומך באידיאל הציוני ,כי העם היהודי צריך להיות מדינה עצמאית בתוך מערכת המדינה המודרנית, ושואפת להשיג זאת באמצעות המבנה הארגוני ,מידה מסוימת של עצמאות תרבותית ופוליטית על מנת לאפשר זרמים שונים ביהדות כדי לבטא בחופשיות את אמונתם. כמו כן ,לאחר השגת העצמאות ,המשיכה התנועה לדגול באידיאל הציוני דרך ההגנה של מערכת דמוקרטית המעניקה לכל אזרחיה שוויון זכויות וחובות שנקבעו בחוק ,כמו כן התאמה עם אחריות אליה התחייבה המדינה בפני גורמים בינלאומיים. 64 התנועה עומדת בקנה אחד עם אידיאלים סוציאליסטיים ,אשר קשורים קשר עמוק לתפיסה הציונית ,הבונים דרור תילחם במרחב של החברה האזרחית כדי להגן על תושבים ואזרחים בענייני החוק. התנועה מעודדת ומזמינה את חבריה לקחת חלק בחוויה שתשנה את החיים במדינת ישראל ,כחלק מתהליך החינוך לבגרות המבוסס על התפיסה כי העלייה הפעילה זו הרמה הגבוהה ביותר של ההגשמה עבור חבריה. הגשמה התנועה עומדת בקנה אחד עם האידיאולוגיה היהודית והציונות הסוציאליסטית .הבונים דרור מבינה כי ההגשמה הוא תהליך מתמשך בחיים של בוגר התנועה ולכן אין זה צריך להיות מופרד לשני מונחים כפי שנעשה עד היום: "הגשמה תנועתי" ו"הגשמה עצמית". התנועה גורסת כי תהליך כזה מתרחש לאורך חייו של כל אחד מבני הבונים דרור על ידי הצבת הלכה למעשה את הערכים והמוסר הנובעת מהבסיס האידיאולוגי. בנוסף" ,עלייה פעילה" נחשבת לתהליך התפתחותי בחיים על פי הערכים הסוציאליסטיים יהודיים בתוך מדינת ישראל ,כמו ההישג המשמעותי ביותר של בוגר בתנועה והאידיאל הקבוצתי של בוגר לאורך מסלול התפתחות חייהם. .1הגשמה תנועתית היא לשאוף למען חברה צודקת ,שוויונית ודמוקרטית בישראל. .2הגשמה תנועתית היא לשאוף ליצור חברה צודקת ,שוויונית ודמוקרטית בתוך מסגרת סוציאליסטית בישראל. .3 המזכירות העולמית של הבונים דרור ,נושאת באחריות לתמוך בעולים חדשים ,וליצור מסגרות עבור קליטתם, המקדמות הגשמה עצמית. .4מגיל 14או ,15כל מדינה צריכה למצוא תכנית בכדי להתחיל את התהליך הגיבוש לכל שכבה ,תהליך לקראת גיבוש גרעין עליה והגשמה עצמית תנועתית. עליה .1מתוך ההכרה שהמשמעות האמיתית של ציונות היא עליה ,הבונים דרור קורא להסתדרות הציונית ולמוסדותיה ,למקם את העלייה בראש סדר העדיפויות והמעשים .אנו קוראים לבעלי הסמכויות העוסקים במלאכת החינוך היהודי הציוני לתמוך בתנועות הנוער המחנכות לקראת עליה. . .2ועידה זו תומכת בשיתוף פעולה בין כל תנועות הנוער הקוראות להגשמה ,בכדי להביא את רעיון העלייה לכל חלקיו של העם היהודי ,תוך כדי הדגשת דרכינו האידיאולוגית וגופינו הפוליטיים. .3ועידת הבונים דרור מזמינה תנועות אחרות להצטרף אל הקומונות שלנו ,ולהקים יחדיו גרעינים. .4ועידה זו מציעה שהמזכירות העולמית ,בשיתוף עם תנועות שונות ועם בוגרים החיים בארץ ,יקימו קהילה מאוחדת שתסייע לקליטתם של בוגרי התנועה בקיבוצים או בכל מקום אחר ברחבי מדינת ישראל. .5ועידה זו קוראת לבוגרי התנועה להתגייס לצה"ל ,למען בטחון המדינה ,מיזוג גלויות ,ויצירת כור היתוך לחברה ישראלית מאוחדת. .6ועידה זו מזמינה קבוצות של בוגרים להקים גרעיני נח"ל בצה"ל. .7הועידה קוראת לעולים חדשים להתיישב בנגב ,ולפתח את האזור. קיבוץ הבונים דרור מהווים שותף פעיל בהתיישבות בקיבוצים ,ובוגרינו הם חברים בלמעלה מ 50 -קיבוצים .התנועה רואה בקיבוץ קהילה יהודית מתחדשת ,אשר מגשימה את ערכי הסוציאליזם הציוני באמצעות בניית חברה שוות זכויות .חברה זו לא בוחרת לאטום את עצמה סביב 4קירות ,אלא נושאת על כתפיה את המשימה הלאומית והחברתית של העם היהודי ושל מדינת ישראל .התנועה רואה בתנועה הקיבוצית ,גוף שיתופי פלורליסטי ,המאחד ומביא לידי ביטויי דעות וגישות שונות להגשמת אידיאולוגיות .עם זאת ,בהתחשב בנתיב התנועה הקיבוצית כלפי ההפרטה מן הערכים שעליהם נוסדה התנועה הקיבוצית ,אנו חייבים להסתכל לעבר האבולוציה החדשה של 65 הקיבוצים ,קבוצות וקיבוץ עירוני ככלי רלוונטי של הבונים דרור כדי ליצור קהילות שמטרתן להשפיע על החברה הישראלית .התנועה הקיבוצית ותפקיד הקיבוצים בהיסטוריה שלנו נשארה ונשארו רלוונטיים מאוד להמשיך את תפקיד החינוך של התנועה. .1 ועידה זו קוראת למזכירות העולמית ולמזכירויות ברחבי העולם ,לחדש ולעדכן את תכניות החינוך שלהן על מנת שיתאימו למציאות של הקיבוץ כיום ,וכן תפקידם של הקבוצות וקיבוצים עירוניים בחברה ישראלית. ולהדגיש חינוך לערכים בסיסיים :שוויון ,שיתוף ,עבודה וחופש .בכדי להכין בוגרים להכיר בערכים אלו ולצייד אותם ביכולת להתמודד עם האתגר של חידוש ושימור הקיבוצים. .2ועידה זו קוראת לחברי ובוגרי הבונים דרור לעלות ולהשתתף בבניית קומונות/קבוצות וקיבוצים עירוניים, ו/או קיבוצים חינוכיים חברתיים ,ביחד עם תנועות האחות שלנו בישראל ,הנוער העובד והלומד והמחנות העולים. .3ועידה זו ערה לשינויים המתעוררים בקיבוצים ,ומתנגדת לצורת החלוקה של שכר דיפרנציאלי. .4הועידה קוראת לתנועה הקיבוצית ,לחזק את החינוך לערכים ואידיאולוגיה ,של הדור הצעיר בקיבוץ. .5ועידה זו מכירה בחשיבות הקיבוצים בהיסטוריה של מדינת ישראל ומברכת את הבוגרים בהמשך עליה לקיבוצים שיתופיים. סוציאליזם וצדק חברתי .1ועידה זו מציינת כי ההגשמה העילאית ביותר היא עליה לצורת חיים סוציאליסטית ,שתהא חקלאית או אורבנית .חלק אינטגרלי בהגשמה זו ,הוא היות הקהילה מעורבת בתהליכים חברתיים ופוליטיים בישראל. .2הבונים דרור מאמינה כי הערכים הבאים הם הערכים המרכזיים בהגשמה חברתית סוציאליסטית :צדק חברתי ,אחריות קהילתית חברתית ,הומניטריות ,שוויון ,אקטיביזם אישי וקולקטיבי ,חופש ,ודאגה לסביבה. .3ועידה זו מציינת כי על מנת להגשים את המצע הסוציאליסטי שלנו ,מעורבות חברתית צריכה להיות חלק אינטגרלי מחייהם של חניכנו ובוגרינו .בתוך ומחוץ לחיי התנועה .דבר זה חשוב הן בישראל והן בתפוצות . החברה הישראלית .1 ועידה זו קוראת ליצירתה של חברה ישראלית הדוגלת בשוויון זכויות. .2 ועידה זו קוראת לבוגרים ,באשר הם בקיבוץ או בעיר ,לגלות מעורבות במאבק ליצירת חברה שוויונית יותר בישראל .התרומה של הבוגרים לארץ ישראל איננה מתבטאת רק בתחומים אישיים כי אם גם ביצירת גוף פוליטי חברתי משותף בקרב החברה הישראלית. .3 ועידה זו קוראת לועדת החינוך בתנועה הקיבוצית ,ולמשרד החינוך לפתח תוכנית חינוך שתעסוק בנושאים הבאים :אקולוגיה ,שוויון בין המינים ,חיי שכנות בין ערבים ויהודים ,דמוקרטיה ושוויון זכויות ,פלורליזם, וסובלנות ביהדות ,וחינוך על הנעשה בגולה בקרב קהילות יהודיות ,בכדי שישראלים ידעו ויבינו קהילות אלו. .4 ועידה זו מציעה כי המזכירות העולמית תכלול בתוך התכניות ארוכות הטווח בישראל ,דרכים לסיוע בקליטתם של עולים חדשים הסובלים מקשיים בישראל .למשל על ידי לימוד אנגלית לעולים מאתיופיה ומברה"מ לשעבר. .5 ועידה זו מגנה את הניסיונות לפגוע בזכות הביטוי של העיתונות והתקשורת. .6 ועידה זו קוראת לבוגרים להצטרף למלחמה כנגד תאונות ,ולהוות דוגמה לזהירות ולנהיגה בטוחה. .7 ועידה זו קוראת לבוגרים להצטרף למלחמה כנגד האלימות במשפחה ,ולהביא למודעות הגופים הרלוונטים כל מקרה שנודע להם בנושא זה. .8 עם המודעות להיסטוריה של העם היהודי ,והבנת הנושא של "אל תעשה לחברך מה ששנוא עליך" ,הועידה קוראת לממשלת ישראל להתייחס לבעיית העובדים הזרים ,למנוע דיור בלתי חוקי ,ולדאוג לרווחתם ולזכויותיהם של העובדים הזרים. 66 .9 ועידה זו קוראת לממשלת ישראל ליצור תכניות כלכליות וחברתיות ,שמטרתן למחוק את העוני בישראל מעל פני האדמה . .10ועידה זו קוראת לממשלת ישראל לחוקק חוק המקנה לימודים גבוהים בחינם. איכות הסביבה .1ועידה זו מציינת שבמסגרת מודעות חברתית עלינו לחנך ולהיות פעילים בשמירת הסביבה ובשיפור הסביבה הטבעית שלנו. .2מחוץ להקשר ,יש לשמור על המאזן האקולוגי בעולם ,למען הדורות הבאים ,ועידה זו מגנה את ההרס של יערות הגשם ולהרג בעלי חיים. .3ועידה זו מגנה את המפעלים שמזהמים את מימי העולם ואשר פוגעים באיכות הסביבה. .4ועידה זו קוראת לתנועה הקיבוצית להכיר בחשיבות שבשמירה על איכות הסביבה ,ובשמירה על איזון כל אקולוגי בכל הקשור לייצור ולתעשייה לחקלאות ,ולפרוייקטים של מגורים והתיישבות. .5 ועידה זו קוראת לייסוד "יום ירוק" פעם בשנה ,ואשר במהלכו ידונו בנושאי הסביבה ,ואשר במהלכו יאספו תרומות למען הפרוייקט של הבונים דרור נטיעת יער בעזרת הקרן קיימת לישראל ,בצומת שער הגיא (בשאיפה בט"ו בשבט). .6ועידה זו קוראת לחברים לנטוע עצים בנגב. פמיניזם .1 .2 .3 .4 פמיניזם הינו ערך המהווה אבן יסוד בסלילת הדרך אל המטרה הסופית של שוויון זכויות. שוויון בין מינים והכרה במאפיינים נשיים כשווים לאלו של גברים ,במיוחד בתפקידי הנהגה. גברים ונשים שווים מבחינה חברתית ,פוליטית וכלכלית. המאבק הפמיניסטי הוא אחריות שני המינים. חינוך :התנועה והחניך ועידה זו מכריזה בסיפוק ,כי חל שיפור משמעותי בקשר שבין המזכירות העולמית לבין הענפים השונים סביב לגלובוס .שיפור זה חל תודות לביקורים הרבים של חברי המזכירות העולמית בועידות ובאסיפות בכל היבשות. ועל ידי התכנסות שנתית של מזכירים ,רכזי חינוך מכל רחבי העולם ,בישראל ובאמצעות פעילויות משותפות בין המדינות. .1 ועידה זו מציינת כי הבונים דרור היא תנועה נדירה ומיוחדת ,עם בסיס משותף ,כשבכל מדינה קיים הבדל וייחוד ,אך עם זאת אנו תנועה אחת .אנו לא "קונפדרציות של תנועות" ,כי אם תנועה בין לאומית. שנת הכשרה .1צריך להיות קשר רב יותר בין קבוצות ממדינות שונות ,או מאזורים שונים ,בזמן תוכנית שנת ההכשרה .צריך להיות תוכן דומה לשנת ההכשרה ,ושלבי התכנון המוקדמים ,וצריכה להיות תמיכה כלכלית גדולה יותר. .2ועידה זו מחליטה כי בכל מדינה צריך להיות משק יעד ,כלומר קיבוץ יעד לעליית בוגרים ,ויש לשלוח את משתתפי ההכשרה לקיבוץ יעד זה בלבד .זאת בכדי ליצור קשר בין משתתפי שנת ההכשרה לבין משק היעד שלהם. .3ובנוסף ,למשק היעד הקלאסי ,ברור לנו שבמצבה הנוכחי של התנועה הקיבוצית ,כדאי שמשתתפי שנת ההכשרה יחשפו לצורות השונות והחדשות של התיישבות שיתופית קהילתית ,כמו "מעגל הקבוצות" ,קיבוצים עירוניים ,קומונות חינוכיות וחברתיות של הנוער העובד והלומד ,מחנות העולים וכו' .סוג זה של הגשמה ,יתכן ויצור עניין ,הזדהות ,והתלהבות בקרב עולים חדשים. .4 67 השאיפה היא שכל קבוצה תבלה לפחות חודש בביצוע עבודות קהילתיות /תיקון עולם. .5השאיפה היא שהקבוצות השונות יפגשו לעיתים קרובות ככל שניתן .המזכירות נקראת לתקצב פגישות הכרחיות אלה. .6צריך ליצור סמינר שיסייע למשתתפי שנת ההכשרה להוביל את התנועה באזוריהם ובמדינה ממנה באו. .7מפגשים עם נוער ישראלי ,הוא שאיפה גדולה בכל תוכנית שנת הכשרה. ראש חינוך .2ועידה זו מבקשת מהמזכירות העולמית להקים תפקיד של ראש חינוך עולמי בכדי לשלוח לנו חינוך אל התנועה העולמית .תפקיד זה כולל: לבדוק ולאשר תכניות עבור כל סניף וקן בתנועה; לתאם ולהוביל את הפעולות החינוכיות ,לעודד ולדחוף את ראשי החינוך; לארגן סמינרים בהתאם לאזורי מגורים; ליצור תכנית כללית עבור בוגרים בשנת הכשרה; לסייע לכל קן לפתור את בעיותיו הספציפיות; ולכתוב תכניות עבור הבוגרים. שליחים מוסד השליחות חיוני לקיומה של הבונים דרור ועליו להישאר בראש סדר העדיפויות של המזכירות העולמית, בכדי להבטיח שהשליחים ימשיכו לעבוד בקני התפוצות .שליחים מביאים לתנועה מומחיות לוגיסטית ומאפשרים לנו לקיים קינים ומחנות באופן הטוב ביותר .הם מספקים תמיכה חיונית למדריכים והנחייתם מעודדת חברים להישאר בתנועה ולתרום עוד שנים רבות .במדינות מרוחקות יותר ,כגון ניו זילנד ,שליחים עוזרים להביא מידע מדויק על ישראל וחולקים את הידע והפרספקטיבה שלהם עם הבונים דרור כמו גם עם הקהילה היהודית בכלל .אנו מאמינים כי ללא הנוכחות המתמשכת של שליחים בבונים דרור ,הצלחתה והמשכיותה כתנועת נוער חינוכית נמצאת בסיכון ממשי. .3ועידה זו דורשת את המשכיות הפעילות של השליחים בכל המדינות ,משום שהשליחים מביאים עימם את הקשר הישיר בין ישראל לבין המדינה בה השליחים נמצאים . .4 וועידה זו דורשת ,שמזכירות הבונים דרור העולמית תשמור את נושא השליחות בראש סדר העדיפויות שלה ותסייע במימון שליחים לכל מדינה וזאת בכדי להפוך את נוכחותם למציאות ,כיוון שנוכחות זו היא הקשר הישיר בין ישראל וקהילות במדינות השונות. .5 קשר בין תנועתי .6ועידה זו דורשת קופה עולמית בין לאומית ,בכדי לעזור לארצות בהן הבונים דרור נמצאים במשבר וזקוקים לסיוע כלכלי .כאשר אנו משתמשים במונח קופה ,אנו מתכוונים לכך "שכל אדם ייתן במידת יכולתו ,וייקח כמידת צרכיו". .7ועידה זו קובעת שלכל סניף של הבונים דרור ,ברחבי העולם יהיה סניף יהיה סניף אחר כבן זוגו ,סניף-אח בארץ אחרת .המטרה מאחורי זיווג זה היא העמקת הקשר ,לתת לסניפים פרספקטיבה רחבה יותר בהתבוננות על התנועה העולמית .ולחזק את הסטטוס העולמי של התנועה העולמית הבונים דרור. .8הועידה קוראת לתנועה בישראל להירתם למען מטרת גויס כספים שיועדו למימון פרויקטים חינוכיים ופעילויות קני הבונים דרור ברחבי העולם 68 .9ועידה זו קובעת שתנועת הבונים דרור העולמית ,והבונים דרור בכל הארצות ,ישתפו פעולה ויתקשרו עם ארגונים נוספים ותנועות ברחבי העולם ,אשר מאמינים בערכים דומים בהקשר לנושאים ספציפיים כמו: נושאים חברתיים ,פוליטיים ,סביבתיים ועוד... .10אתר האינטרנט של הבונים דרור יכיל לינקים לכל המדינות בהן פועלת התנועה ,ובנוסף יכיל "בנק פעולות". .11יום אחד בשנה יוקדש בכל קן /סניף ללימוד אודות התנועה העולמית. .12ועידה זו קוראת למזכירות העולמית ביחד עם התנועות הלאומיות ,ליצור בסיס נתונים של פעילויות אפשריות, המבוססות על ניסיונם של בוגרים שעשו עליה ,ושמהווים פוטנציאל לשמש כשליחים לקני התנועה ברחבי העולם .אנו מבקשים מהמזכירות הנוכחית ומכל המזכירויות הלאומיות לעדכן את המזכירות העולמית אודות עליה של בוגרים לישראל. .13המזכירות העולמית והמזכירות הארצית יהיו אחראיות לשמר את יער הבונים דרור בשער הגיא .כל קבוצה שתגיע לארץ ,תבקר ותעבוד ביער .למטרה זו ,יש להכין את החניכים מבעוד מועד ,טרם הגעתם לישראל, וחשיבות הפרוייקט חייבת להיות נהירה להם. 69 להלן תמצית הגרסה של מסמך האידיאולוגיה של הבונים דרור העולמי ,שנוצר על ידי כל נציגי מזכירויות הועידה כדי לשמש ככלי חינוכי: הבונים דרור היא תנועת נוער יהודית ציונית סוציאליסטית ,אשר מתפקדת כחלק בלתי נפרד מהתנועה הקיבוצית הישראלית .אשר התחייבה לקחת על עצמה את משימת לקיחת האחריות בפני העם היהודי ,החברה הישראלית והעולם כולו .העיקרון המכונן של התנועה הזו דוגל בחינוך של אנשים צעירים על ידי אנשים צעירים ועמיתיהם לעבוד יחד .הם יוצרים מסגרת מאורגנת למטרות אידיאולוגיות וחינוכיות. הבונים דרור היא תנועה ייחודית במיוחד אשר יצרה מכנה משוף(יהדות ,סוציאליזם לציונות) של 18מדינות שבהם הוא קיים היום :ברזיל ,ארגנטינה ,אורוגוואי ,מכסיקו ,ארה"ב ,קנדה ,אנגליה ,סקוטלנד ,ישראל ,אוסטרליה ,ניו זילנד ,הולנד, הונגריה ,גרמניה ,צרפת ,בלגיה ,טורקיה ודרום אפריקה .התנועה משלבת מאפיינים ספציפיים לכל המדינות הללו ,אך זה עדיין הומוגני .אנחנו לא "קונפדרציה של התנועות" אבל תנועה בינלאומית. התנועה שלנו משמשת להדרכה עבור בני הנוער היהודי על בסיס ( Shivyon Erech Ha'adamשוויון ערך אדם) ,כמו גם על בסיס של ערכים הומניסטיים בהשראת עקרונות היסוד האידיאולוגיים כולל תקנון זה .ערכים אלה כגון ,שוויון, תיקון עולם ,דמוקרטיה ,צדק חברתי ,קולקטביזם -הם לא פרספקטיבות גרידא :הם עומדים כדרך חיים ,מבוססים על עקרונות החלוציות. האידיאולוגיה המתוארת למטה מפוצלת תחת כותרת של בהירות ,אבל כותרות אלה אינן אידיאולוגיות שונות – כל פרק אינטגרלי לבא אחריו .כל חבר/ה מגלם את רוח הבונים דרור על סמך הניסיון שלהם ואת הערכים שרכשו בתנועה .הכתוב למטה הוא ניסיון לייצג את רוח במילים. יהדות הבונים דרור מושרשת על יהדות תרבותית ,גישה הוליסטית הרואה ביהדות כתרבות הכוללת המשלבת בתוכה דת ולאום. בהמשך לתפיסה של הבונים דרור את היהדות ,התנועה המציאה תהליך חינוכי יהודי המבוסס על פעילות תרבותית המתבססת על מקורות דתיים ,חילוניים וספרות. בקו המחשבה של הבונים דרור ,היהדות כוללת את חוכמת ההיסטוריה היהודית ,מסורת ,כמו גם מערך של ערכי מוסר של העם היהודי .התנועה מכירה בתפקיד הקהילה היהודית בקנים בהם הקהילה נוכחת ,התנועה מכירה בחובותיה כלפי הקהילה היהודית וקשריה בכל קן בו היא נוכחת ,וביצוע שתי מטרות קבועות :לחזק את עקרונות היהדות ואת הבטחת ההמשכיות של המסורת היהודית. ציונות אנו ציונים מכיוון שאנו מאמינים ,כעם ,כי יש לנו את הזכות למדינה משלנו ,וכי ישראל היא מולדתו של העם היהודי. התנועה שלנו מנסה לפתח חברה המבוססת על שוויון ודמוקרטיה במסגרת הסוציאליסטית בישראל .ולכן ,אנו רואים בעליה החלוצית ,כביטוי הגבוה ביותר של הרעיון הציוני. הבונים דרור מעורבת בחינוך היהודי ציוני ,הן בישראל והן בתפוצות והיא מחויבת לפתח זהות יהודית כדי לייצור את ההבנה כי ישראל היא מרכז העולם היהודי .היא גם מבקשת לעודד את הביטויים השונים של התרבות הישראלי ,.ובכך לתרום לפיתוח ,בין חברי התנועה דאגה עמוקה ואחריות למדינה ,תוך חיזוק כל המטרות לעיל .כמו כן ,אנו מאמינים בזכות האוניברסאלית למולדת ואמונה אשר מתורגמים לפעילות תומכת בזכותו של העם הפלסטיני למדינה משלו. סוציאליזם אנו תומכים בעקרונות הסוציאליזם משום שאנו מאמינים כי יש עוד דרך להגיע לשאיפות האדם לחירות ,צדק ושוויון. כתנועה חינוכית אנו מאמינים בחינוך הומניסטי המחנך אנשים לכבוד ,ביקורת ,אהבת הזולת ,אשר מבינים את ערך של שווי האדם ומגלים אחריות כלפי החברה בה הם חיים. הבונים דרור מאמין כי האידיאלים של העבודה הציונית הם שעיצבו את הקיבוצים ,אם כפרי או עירוני ,אדר מבוססים על עקרונות הסוציאליזם ,ואשר מחנכים את חברי הקבוצה לחיים בקבוצה שבה ערכי הקבוצה מיושמים. 70 כמו כן ,אני מאמינים כי הערכים המפורטים להלן הם הלב להגשמת תרבות סוציאליסטית :צדק חברתי ,דמוקרטיה, אחריות קהילתית ,הומניזם ,שוויון ,חופש פעילות לפרט ולקבוצה ,חופש והגנת הסביבה. אנו מחנכים את החברים להיות פעילים על מנת להגיע לשינוי פוליטי וחברתי של החברה בה הם חיים .באשר למימוש המטרות הסוציאליסטיות שלנו ,התערבות חברתית חייבת להיות חלק בלתי נפרד מן החיים עבור החניכים והמדריכים שלנו, בתוך ומחוץ לתנועה ,הן בישראל והן בגלות. הגשמה הבונים דרור רואה בהגשמה העצמית כתהליך הגשמה אישית אשר מוביל אנשים להשגת המטרות של התנועה שדרכה מתגשם החזון בבסיס הרעיונות של תנועת הבונים דרור .הבונים דרור מעודדת כל חבר להתמודד עם החיים בהשראת האידיאלים הנשמרים על ידי התנועה .הגשמה אינה המטרה הסופית ,אלא תהליך מתמשך .ולכן ,מי שחי את חייו באופן מודע ,ובמרדף אחר הערכים שלו וערכי התנועה ואשר חיים את חייהם בתוך תהליך ההגשמה כדי שיוכלו לשנות את העולם לפי אמונתם. לבסוף ,התנועה סבורה כי עלייה חלוצית בישראל מובילה לחיים פעילים שישפרו את החברה ,לעבוד על מנת לשמור על זהות יהודית משמעותית ,להיות מעורבים במסגרת חיים חברתית סוציאליסטית המבוססת על ערכים במסמך זה ,היא הביטוי הטהור ביותר של הגשמה. 71 Procedures of the Veida This document contains a detailed description of the procedures, participation, and rights for the Habonim Dror World Veida 1. General Assembly of the Veida a. Includes every participant in the veida who has the right to vote, as well as shlichim and mazkirut olamit. b. Makes decisions on all proposals in a democratic manner, in accordance with the procedures described in this document. c. Is responsible for the atmosphere of the veida, including: helping others understand what is happening, translating when necessary, acting in accordance with the guidelines set out by the Steering Committee, and conducting themselves in a manner that promotes democracy and equality of human worth (shivyon erech haadam) at all times. 2. Participation and the Right to Vote a. Every national movement has 1 vote. i Countries with no representatives physically present at the veida will not be allowed to cast a vote ii Each country must decide before the veida how they will make a decision regarding the casting of their vote (simple majority, two-thirds, etc.) iii Each country must choose one person who will hold up their country's voting card for each proposal during the voting (final) section of the veida. b. Every national movement may send up to four movement members as representatives with the right to vote; these representatives should be mazkirut members, or, when this is not feasible, leadership figures with a future in leading the movement. Representatives' votes are counted as part of their country's 1 vote. c. Members present in Israel who are currently participants of Shnat Hachshara will participate in the veida with the right to vote. Shnatties' votes are counted as part of their country's 1 vote. d. Members of the Habonim Dror Olami mazkirut, as well as shlichim, will participate in the veida as facilitators and mediators, and will share opinions, but will not have the right to vote. 3. Steering Committee of the Veida (Tzevet Higui) a. Composition – the Steering Committee of the veida will be composed of the Mazkir Olami, the English-speaking Desk, the Spanish-speaking Desk, and two central shlichim. b. Functions of the steering committee i Before the veida, responsible for selecting 10 proposals which will be discussed at length during the veida, and for ensuring that all proposals are written clearly, with a clear implementation plan. ii During the veida, acts as the highest body of appeal, responsible for the correct process of the veida, giving answers to all unexpected questions, recording the results of the votes. iii After the end of the veida, responsible for the editing and publication of the decisions of the veida, no more than 2 months after the end of the veida. 72 4. Proposals to the Veida a. Any Habonim Dror country may present a proposal for the world veida; a country's proposals must be sent by their current mazkirut in order to be considered by the veida. b. Proposals must be submitted to the Steering Committee up to one month prior to the start of the veida seminar c. Proposals must be written clearly, such that it is clear what a be'ad/neged vote implies, and with a clear implementation plan for who is responsible for implementation if passed. d. Amendments i Amendments to proposals can be suggested to its proposers during the break between Discussion Chuggim and Decision-making by Country. It is the proposer’s decision whether to include the suggested amendment(s) in their proposal, including how to phrase the amendment. ii If the proposer decides not to accept the suggestion(s), the proposal remains as it was originally written, and is voted upon as such. iii If the proposer decides to change the proposal, they need to inform the Steering Committee, who will update each country before the start of the Decision-making by Country section of the veida. Countries therefore vote on the proposal in its final format. iv In general, voting members of the veida are asked to vote based on the intention and spirit of the proposal as it is written, and not place emphasis on exact proposal phrasing; as such, voting members are asked to keep amendments to a minimum. 5. Procedures of the Veida In addition to tekasim and updates by the world mazkirut, the veida has five parts: Presentation of Proposals, Discussion Chuggim, Break (allowing time for amendments), Decision-making by Country, and Voting. a. Presentation of Proposals This is the official start of the veida proceedings, and begins with the General Assembly together in one large hall i Veida begins with an introductory statement by a member of the Steering Committee ii All participants are given a booklet with the current ideology document as it stands from the previous veida, translated side-by-side in English and Spanish, as well as all proposals to the current veida, translated side-by-side in English and Spanish, and this procedures document. iii Up to 10 proposals (selected in advance by the Steering Committee) are presented to the General Assembly in the following manner: Representatives from the proposing country read their proposal aloud in English or Spanish (General Assembly follows along in proposal booklet), and may add an explanation of why they are suggesting this proposal and why it is important for the movement (with simultaneous translation). This section may take no longer than 5 minutes, and the Steering Committee is responsible for maintaining this time limit. Clarification questions ONLY are asked to the proposers, and answers are given by proposers (with simultaneous translation). This section may take no longer than 5 minutes, and the Steering Committee is responsible for maintaining this time limit, and ensuring that all questions are for clarification only. b. Discussion Chuggim 73 This is the first debate and discussion section of the veida proceedings, taking place in mixed groups by country and language. i Facilitation of discussion chuggim: Mazkirim representatives to the veida will be split amongst all discussion chuggim, and will facilitate these groups. Facilitators are responsible for facilitating the discussion, making sure every person in the group has ability to share their thoughts and opinions, and keeping to the time limit. ii Discussion Groups: Groups will be by mixed countries, languages, and ages, and will comprise roughly 15 people. Group members are asked to be patient with one another, and to give each other the space to allow for translations and understanding. If possible, there should be at least one Hebrew-speaking group. iii Time Limit: 3.5 hours are designated to this section of the veida. Each group must discuss at least 5 proposals (assigned to them by the Steering Committee), allowing roughly 25 minutes per proposal ; if time allows, additional proposals can be discussed in these groups (the order for discussing these is assigned in advance by the Steering Committee) c. Break During this break, each voting member has the right to approach any proposer and suggest an amendment to their proposal, according to the procedure outlined in section 4d above. d. Decision-making by Country This is the second debate and discussion section of the veida, taking place in groups separate by country. i Facilitation: Each country must decide before the veida who will facilitate this discussion The facilitator(s) are responsible for facilitating the discussion, making sure every person in the group has ability to share their thoughts and opinions, and keeping to the time limit. ii Time Limit: 3.5 hours are designated to this section of the veida. During this time, countries must discuss the 10 proposals presented to the General Assembly of the veida at the start, as well as all additional proposals. By the end of this section, each country must have a clear decision for every proposal: be'ad (in favor), neged (opposed), nimna (abstain) e. Voting This is the final part of the official veida proceedings, prior to the tekes sium, and takes place with the General Assembly together in one large hall i Voting procedure Every single proposal is referred to (by number), by a member of the Steering Committee (starting with the 10 read in the first part of the veida). Afterwards, the following steps take place: A member of the Steering Committee calls out be'ad, neged, nimna, one at a time. Countries respond promptly by holding up a card with their vote for this proposal at the appropriate time (be'ad, neged, or nimna). When all votes are counted, a member of the Steering Committee announces the result of the vote A member of the Steering Committee records the vote result in a table that is projected on the wall Next proposal is voted upon ii Passing a proposal: A proposal requires more than 50% to pass; abstentions do not count towards the vote iii Time limit: 1.5 hours are designated for this section of the veida. 74 פרוצדרות של הועידה המסמך זה כולל תיאור מפורט של נהלים ,השתתפות והזכויות של ועידת הבונים דרור. .1עצרת כוללת של הועידה. א .כולל כל משתתף ועידה שיש לו הזכות להצביע ,כמו כן שליחים וחברי המזכירות העולמית. ב .קבלת החלטות על כל ההצעות באופן דמוקרטי ,בהתאם לנהלים המתוארים במסמך זה. ג .אחראי על האווירה בועידה ,כולל :לעזור לאחרים להבין מה קורה ,לתרגם בשעת הצורך ,פועלים בהתאם להנחיות שנקבעו על ידי צוות ההיגוי וכן לנהל עצמם באופן שמקדם דמוקרטיה ושוויון ערך האדם בכל עת. .2השתתפות וזכות הצבעה. א .לכל תנועה לאומית יש זכות הצבעה אחת. .i מדינה ללא נציגות פיזית בועידה לא תהיה רשאית להצביע. .ii כל מדינה חייבת להחליט לפני הועידה כיצד הם יקבלו החלטה לגבי הליהוק של ההצבעה שלהם(.רוב רגיל ,שני שלישים וכו'). .iii כל מדינה צריכה לבחור אדם אחד שיחזיק את כרטיס ההצבעה שלהם על כל הצעה במהלך ההצבעות הסופיות של הועידה. ב .כל תנועה לאומית רשאית לשלוח עד ארבעה חברי תנועה כנציגים עם זכות הצבעה .נציגים אלו צריכים להיות חברי מזכירות ,או כאשר זה אינו אפשרי ,דמויות מנהיגות עם עתיד להוביל את התנועה .קולות "הנבחרים" נספרים כחלק מההצבעה של ארצם. ג .חברי התנועה שנמצאים בתקופת שנת הכשרה ישתתפו בועידה ויהיו בעלי זכות הצבעה ,קולות חברי השנת נספרות כחלק מההצבעה של ארצם. ד .חברי המזכירות העולמית של הבונים דרור ,כמו גם שליחים ,ישתתפו בועידה כמנחים ומתווכים ויוכלו לשתף בדעותיהם ,אך ללא זכות ההצבעה. .3ועדת ההיגוי (צוות היגוי) א .הרכב -צוות ההיגוי יהיה מורכב מ :מזכיר עולמי ,דסק דוברי אנגלית ,דסק דוברי ספרדית ושני שליחים מרכזיים. ב .תפקידי צוות ההיגוי. 75 .i לפני הועידה ,אחראי על בחירת עשרת ההצעות אשר ידונו בהרחבה במהלך הועידה ועל מנת להבטיח כי כל ההצעות כתובות היטב עם תוכנית ברורה ליישום. .ii במהלך הועידה ,הצוות ישמש כגוף עליון לערעור ,יהיה אחראי על תהליך נכון של הועידה ,נתינת תשובות לשאלות בלתי צפויות והקלטת תוצאות ההצבעות. .iii לאחר סיום הועידה ,אחראי על עריכת ופרסום החלטות הועידה .לא מאוחר מחודשיים לאחר סיום הועידה. .4הצעות הועידה. א .כל מדינה רשאית להציע הצעות לועידה .הצעות כל מדינה צריכות להישלח למזכירות הנוכחית של המדינה על מנת להיחשב בועידה. ב .את ההצעות יש להגיש לצוות ההיגוי עד חודש לפני הועידה. ג .ההצעות חייבות להיות כתובות באופן ברור ,בנוסף ,צריך להיות ברור באם הנטייה היא בעד או נגד ההצעה. חייבת להיות מוגשת תוכנית יישומית להצעה במידה ותתקבל. ד .תוספות ותיקונים. .i הצעות לתיקונים ניתן להגיש בהפסקות בין חוגי הדיון לבין קבלת החלטות על ידי המדינה .זו החלטה של המדינה אם לכלול את התיקון המוצע בהצעה שלהם ,כולל ביטוי לאופן התיקון. .ii אם המציע מחליט שלא לקבל את ההצעה ,ההצעה נשארת כפי שנכתבה במקור. .iii אם המציע מחליט לשנות את ההצעה ,הם צריכים ליידע את ועדת ההיגוי ,ולעדכן כל מדינה לפני תחילת קבלת ההחלטות על הנוסח הסופי של ההצעה. .iv חברי ההצבעה מתבקשים להצביע על כוונה ורוח של ההצעה כפי שהיא כתובה ולא לשים את הדגש על ניסוח מדויק של ההצעה .לכן ,החברים מתבקשים לשמור על תיקונים מינימליים. .5פרוצדורות של הועידה. בנוסף על טקסים ועדכונים על ידי המזכירות העולמית ,לועידה ישנם חמישה חלקים :הצגת ההצעות ,חוגי דיון, הפסקה (מאפשר זמן להצעות ותיקונים) ,קבלת החלטות על ידי המדינה והצבעה. א .מצגת של ההצעות: זוהי ההתחלה הרשמית של תהליכי הועידה אשר מתחיל בעצרת כללית כל המדינות יחד באולם גדול. 76 .i הועידה מתחילה עם נאום של אחד מחברי צוות ההיגוי. .ii כל המשתתפים מקבלים חוברת עם מסמך האידיאולוגיה הנוכחית בהשוואה לאידיאולוגיה מהועידה הקודמת עם תרגום ספרדית לצד אנגלית ,את כל הצעות הועידה הנוכחית ואת מסמך הנהלים הנ"ל. .iii עד 10הצעות (שנבחרו מראש על ידי צוות ההיגוי) מוצגים בפני האסיפה הכללית באופן הבא: נציגי המדינה המציעה קוראת את ההצעה שלהם באנגלית או בספרדית (הועידה עוקבת אחר סדר החוברת שחולקה ומתורגמת לספרדית ואנגלית) .המדינה יכולה להוסיף הסבר מדוע הם מציעים את ההצעה ומדוע זה חשוב עבור התנועה(עם תרגום סימולטני) .סעיף זה מוגבל לזמן של 5דקות .צוות ההיגוי אחראי על שמירה בהגבלת הזמן ,ולהבטיח כי כל השאלות הן לצורך בירור בלבד. אל המציעים יוגשו שאלות הבהרה בלבד והמציעים יענו עליהם בצירוף עם תרגום סימולטני .סעיף זה מוגבל לזמן של 5דקות .צוות ההיגוי אחראי על שמירה בהגבלת הזמן ,ולהבטיח כי כל השאלות הן לצורך בירור בלבד. ב .חוגי דיון זהו הדיון הראשון וחתך דיון הליכי הועידה ,אשר מתרחשים בקבוצות מעורבות של מדינה ושפה. .i סיוע לחוגי הדיון :נציגי המזכירים לועידה יפוצלו בין חוגי הדיון השונים על מנת להקל על חוגי הדיון. המנחים אחראים להקל על הדיון ,לוודא כי לכל אדם יש את היכולת לחלוק את מחשבותיו ואת דעותיו ושמירה על מגבלת הזמן. .ii קבוצות דיון :הקבוצות תהינה מורכבות מכל המדינות ,שפות מעורבות ,גילאים שונים ובנות 15אנשים. חברי קבוצה מתבקשים להתאזר בסבלנות זה עם זה ולתת את הזמן כדי לאפשר תרגום והבנה .אם אפשרי צריך להיות לפחות דובר עברית אחד בקבוצה. .iii הגבלת זמן :לשלב זה של הועידה מוקצבות 3.5שעות .כל קבוצה חייבת לדון בלפחות 5הצעות (שהוקצו להם על ידי צוות ההיגוי) ,המאפשר 25דקות לכל הצעה ,אם הזמן מאפשר ,יהיה ניתן להוסיף עוד הצעות לקבוצות הדיון( .הסדר לדיונים אלו מוקצה מראש על ידי צוות ההיגוי). ג .הפסקה במהלך הפסקה זו ,לכל חבר בעל זכות הצבעה יש את הזכות לפנות לכל מציע ולהציע לשנות את ההצעה שלהם ,על פי ההליך המתואר בסעיף 4ד' לעיל. ד .קבלת החלטות על ידי המדינה זהו דיון וחתך דיון שני של הועידה אשר מתקיימים בקבוצות המחולקות לפי מדינות. .i .ii הנחיה כל מדינה חייבת להחליט לפני תחילת הועידה מי ינחה את הדיון מטעמה. המנחה או המנחים אחראים להקל על הדיון ,לוודא שלכל אדם יש את היכולת לחלוק את מחשבותיו ודעותיו ושמירה כל מגבלת הזמן. הגבלת זמן :לחלק זה של הועידה מוקצבות 3.5שעות .במהלך הזמן הזה כל מדינה חייבת לדון בכל 10 ההצעות שהוצגו בפני האסיפה הכללית של הועידה בהתחלה ,כמו את כל ההצעות הנוספות .בסופו של סעיף זה ,לכל מדינה צריכה להיות בעלת עמדה ברורה :בעד ,נגד ,נמנע. ה .ההצבעה זהו החלק האחרון של הליכי הועידה הרשמיים ,לקראת טקס הסיום ומתרחש בעצרת כללית הכוללת את כל המדינות. .i 77 הליך ההצבעה כל הצעה ממוספרת ומוצגת על ידי חבר צוות ההיגוי על כל היבטיה .לאחר מכן ,מתקיימים השלבים הבאים: חבר צוות ההיגוי קורא בקול ,בעד ,נגד ונמנע ,כל אחד בנפרד. המדינות מגיבות על ידי הרמת כרטיס עם הצבעתם עבור ההצעה הזו בזמן המתאים( .בעד ,נגד, נמנע). כאשר כל הקולות נספרים ,חבר צוות ההיגוי מכריז על תוצאת ההצבעה. חבר צוות ההיגוי מערכן את התוצאות על הלוח המוקרן על מסך. מעבר להצעה הבאה. .ii הצעה עוברת כאשר :הצעה חיית יותר מ %50על מנת לעבור .קולות נמנעים לא נספרים. .iii הגבלת זמן :לחלק זה של הועידה מוקצבים 1.5שעות. Proposals / הצעות Veida VIII – 2015 – ועידה שמינית Key: Additions to the former ideology document (of the seventh veida) are indicated in bold; Amendments are indicated in bold italics Proposal 1 Habonim Dror Olami should be an educational center and a dugma for the world movements. Habonim Dror Olami needs to embody the codes of a youth movement and be structured on these codes: o o o o o o o Dugma ishit Dialogue based decision making Creativity and self expression Spirit of chevruta Rebellion Symbolism and identification Influencing mental standpoints in search for the truth This resolution resolves that the highest decision making body of Habonim Dror Olami must be made up of bogrei tnua (people who are magshimim from the youth movement) Magshimim- People who have made chalutzic aliyah from Habonim Dror countries, and are Socialist Zionists living a Shitufi life in Israel “Highest decision making body” – refers to the highest mazkirut of HDO and NOT the vaad menahel of the kibbutz movement This resolution does not call for the immediate dismissal of any HDO employees, as such an action is not in line with the values of the movement. This resolution expects that the process of moving towards this ideal will begin with immediate effect and expects it to be fully realized by the Veida 9. Proposed: HDUK & HD URUGAUY 78 Proposal 2 Yom Habonim Dror must be financially viable for all movements and should exist as a meaningful mifgash for Habonim Dror Chaverim from around the world Yom Habonim Dror should exist as a one day a year chag for movement members to come together to celebrate the values of Habonim Dror As such the program must not be exclusive or discourage participation by virtue of its high cost This resolution proposes the creation of a Tzevet Gizbarut of movement Gizbarim from around the world to work with HDO with the vision of creating a meaningful and financially viable mifgash by drastically reducing the cost of Yom Habonim Dror and shaping the day together. Due to pre-existing circumstances this must come into effect for Yemei Habonim 2016 onwards. Proposed: HDUK Proposal 3 The current election process of the Mazkir/a of HDO does not involve the wider movement. It is as it was in the past: facilitated by the Kibbutz Movement, in an ad hoc va’ad that comes together just for this. In addition, there are no set regulations or systems for terms, etc. This resolution resolves that the mazkiruyot of Habonim Dror around the world will be a part of, and major decision-makers in, the decision of who the Mazkir/a of Habonim Dror Olami will be · Habonim Dror Olami should be a democratic institution · This resolution proposes to hold the mazkir elections at either World Veida or Kennes Mazkirim and that the candidates for Mazkir/a be brought to each Kennes Mazkirim/World Veida for election. · This resolution proposes that a CV and cover letter from each candidate will be sent out to each of the Mazkiruyot at least one month prior to Kennes Mazkirim/World Veida with the contact details of each candidate so each Mazkirut can discuss and make contact with, at their discretion, the candidate standing for election in order to get to know them 79 · This resolution proposes to set aside time on Kennes Mazkirim/World Veida to meet and hear the candidates and vote, one-country-one-vote, to decide the next Mazkir/a of Habonim Dror Olami If for some reason the mazkir/a election and Kennes Mazkirim/World Veida do not coincide then HDO will finance the full costs for 2 mazkirim to come to Israel to be part of the ad hoc committee of the Kibbutz movement that recommends the new Mazkir of HDO for the Mazkir of the Kibbutz movement. a. Mazkirim brought to be on the committee must come from different continents, and the countries represented should vary each time. The role of the Mazkir/a I. The Mazkir/a shall serve a term of 4 years. a. After a 4 year term, if a mazkir/a wishes to serve a second term, he/she may reach out to the movements in each country. If two thirds of the countries, with mazkirim as the representatives, approve a second term, the mazkir can stay another term of 4 years. b. No mazkir/a shall serve more than two terms, or 8 years total II. Mazkir/a must still be actively involved in the movement III. Mazkir/a must be an oleh from Habonim Dror or an Israeli youth movement graduate with minimum 5 years experience working with Habonim Dror, who has taken on a major leadership role in HDO, as defined by: a. Interactions with movements other than their home movement (e.g. Shnat madrich, Shnat Rakaz, Shlichut) b. Significant experience in movement hagshama, in private and public life Proposed: HDUK and HDNA Proposal 4 HDSA hereby resolves that Habonim Dror Olami will have an animal (mythical or not) which accurately represents the state of the Global Movement and it's members. Proposed: HDSA 80 Proposal 5 Because of recent world event Habonim Dror Olami calls for: 1. Rejecting all religious fundamentalism and extremist practices. 2. Rejecting all forms of terrorism. 3. Rejecting state surveillance as the only response to terrorism. Calling for a proliferation of education and an open dialogue between different religious and communal identities in the Diaspora and Israel as the proper reaction to terror and extremism. 4. Alyah and terrorism - HD should encourage Alyah but not as a fearful reaction to security threats in Europe and the world. Alyah should be clearly stated as the fruit of an active engagement with Israel and Israeli society. Diaspora communities should be free and safe from harm in their respective countries. Proposed: HDBelgium Proposal 6 We believe that terminology helps define an ideology and centers complicated interwoven ideas. Throughout the stated ideology of Habonim Dror (taken from the summary of the June 10th 2010, 7th Veida Olamit) and our upbringing within the movement, we have derived that a common thread tying all of our values together is Shivyon Erech Ha’adam (the equality of human value).We posit that this should be a tangible tenant and a defining feature of our movement. We hold that everything we do within the context of the movement should start on the basis that all human life is equally valuable. Just by being alive, one is an integral part of humanity. Although one could argue that the principles of Shivyon Erech Ha’adam are already present, we believe that it is important to state it explicitly thus making it impossible to ignore or push to the periphery of the tochnit. Giving a name to our ideals demonstrates our commitment to them. While this part of our proposal may sound semantic, there is power in stating Shivyon Erech Ha’adam by name. We propose to add to the ideology of Habonim Dror Olami the following (changes in bold): Our Tnua serves as guidance for the Jewish youth on the basis of Shivyon Erech Ha’adam (equality of human value) as well as the humanist values inspired by the ideological founding principles included in this takanon. These values – such as equality, tikkun olam, democracy, social justice, collectivism are not mere perspectives: they stand as an entire way of life based on the principles of chalutziut. 81 We are advocating for the movement to take an increased responsibility over chinuch regarding Shivyon Erech Ha’adam. We envisioning for each national movement to include this value as an explicit part of their tochnit throughout the year and at their machanot. In addition, we are asking that each national movement bring this to their specific veida to open a discussion on how to best include Shivyon Erech Ha’adam within their structures. Forwarded HDNA Proposal 7 "This Veida demands that the world mazkirut keep shlichut as a top priority and assist in the funding of shlichim in every country to make their presence a reality, as they bring the direct connection between Israel and the respective country." "Shlichut is essential to the runnings of Habonim Dror, and sending them should remain a top priority of the world mazkirut to ensure they continue working with Kenim throughout the diaspora. Shlichim bring a logistical expertise to the movement and allow us to make our kenim and machanot as strong as possible. They provide a vital support to madrichim and their mentorship motivates chaverim to remain in the movement and contribute for many years. Particularly in more remote countries, such as New Zealand, shlichim help to bring accurate information about Israel and share this knowledge and perspective with both Habonim Dror and the wider community. We believe that without the continued presence of dedicated Habonim Dror shlichim, the sucess and continuity of Habonim Dror as an educational youth movement is jeopardized." Forwarded - HDANZ Proposal 8 This Veida Resolution resolves That Habonim Dror should present itself as a feminist movement, based on the following principles: 1. Feminism is a stepping-stone towards the ultimate goal of egalitarianism. 2. Gender equality & the recognition of characteristics typically defined as feminine as equal to those typically defined as masculine, particularly in leadership roles. 3. That all genders are socially, politically and economically equal. It is the responsibility of each national movement to decide how this will manifest. Forwarded – HDOZ Proposal 9 82 Project Iom Habonim Dror Olami: Purposes: - To build an olamit identity celebrating the tnua - To know the range and dimension of the tnua (for the chanichim) - Diffusion outside of the tnua with the purpose to attract more chinichim. Development: It will be an official day of the tnua in which all the kenim from all the countries take part in the celebrations for the HD day and they fulfill different tasks to share later on a blog or social network: Some of the proposals: - Hashtag on twitter or instagram of that day #iomHD - Sing a song of the tnua and shoot it. - Everyone goes dressed as Habonim Dror - A competition inside each Ken and between the kenim of the entire world. The winner is the person who wears the most original garment and from the other side the oldest garment. - Shoot and harkada - A picture all together - The most beautiful cake of HD During this day, the plan will be related to global Habonim Dror, in a kefi way and celebrating. Steps to take: this will be the responsibility of Habonim Dror Argentina - Create a small global vaada (through a Facebook groups and Skype conversations). - To schedule the date for the Iom HD Olami - Plan it. (option: plan a video edition that summarizes the preparation, development and results of the Iom HD Olami) - Pass the information to the hanagot of each country. - Disseminate. - Manage the impact on social networks. Discussion for the veida: Tafkidim of the Mazkirut Olamit: The purpose of this discussions it not to define the tafkid, but to think about it together and suggest ideas for what implies the tafkid and the mazkirut olamit as a tzevet. Rosh Jinuj: To be in touch with the rosh jinuj of each country (the facebook group already exits). Try to identify educational opportunities, (especially those linked to things that happen in Israel or to important events of the Jewish People in the world) and suggest to the countries different ways to apply them. Create o facilitate material on humanist Judaism. It can be produced by the Tnuot in the countries or by others. To think about the possibility to create a bank of activities, jovrot and projects of HD olamit. 83 Habonim Dror Argentina will be responsible for seeing this resolution if it passes Forwarded – HD Argentina Proposal 10 Vaadot olamiot: HUMANIST JUDAISM AND LEFT ZIONISM Purposes: To share projects and experiences. To create projects together. The projects that can take place at a global level will have a bigger impact. But the same, each country will decide regarding its participation on each project in an independent way. Proposals: - Bracelets with the sentence "2 states for 2 people" in the different languages. - Virtual and shared Kabalat Shabat - Daphei limud for Beit Midrash, Hagada, proposals for rituals, Kabalat Shabat, Bar Mitzvá, parashat ha Shavua, audiovisuals with subtitles, text, articles - International contests of cultural productions. Habonim Dror Argentina will be responsible for seeing this resolution if it passes Forwarded – HD Argentina 84 הצעות להחלטת הועידה השמינית ,הבונים דרור .2015 הצעה :1 על הבונים דרור העולמית להיות מרכז חינוכי ודוגמה לתנועות הבונים דרור המקומיות ברחבי העולם. על הבונים דרור העולמית לגלם את הקודים של תנועת הנוער ועליה להיות מובנית עליהם: - דוגמה אישית. קבלת החלטות מבוססת דיאלוג. יצירתיות וביטוי עצמי. רוח החברותא. מרד. סמליות והזדהות. השפעה על עמדות נפשיות בחיפוש אחר האמת. הצעה זו גורסת כי הגוף ,לו הסמכות הגבוהה ביותר לקבלת החלטות בבונים דרור העולמית ,חייב להיות מורכב מבוגרי התנועה (מגשימים מתנועת הנוער) - מגשימים :בוגרים ,ממדינות הבונים דרור ,שעלו לישראל ב"עלייה חלוצית" והם ציונים-סוציאליסטיים המתגוררים בישראל במבנים שיתופיים. הצעהHDUK : _________________________________________________________________________ הצעה :2 "יום הבונים דרור" חייב להיות נגיש מבחינה כלכלית לכל התנועות .לכן ,מחירו לא יעלה על $25לחניך. - יש לקיים את "יום הבונים דרור" כיום חג שנתי לחברי התנועה ,בו יחגגו את ערכי תנועת הבונים דרור. יש לקיים את "יום הבונים דרור" במתכונת של מפגש משמעותי ,עבור חברי התנועה מכל רחבי העולם. כיום בעל המשמעות המתוארת ,תכניתו אינה יכולה להיות בלעדית לתנועות בעלות יכולת או להרתיע חברים מלהשתתף בה מכוח עליות גבוהות. הצעהHDUK : _________________________________________________________________________ הצעה :3 התהליך הנוכחי לבחירת מזכיר\ת הבונים דרור העולמית ,אינו כרוך בתנועה הרחבה .התהליך מתנהל כבעבר ,על ידי התנועה הקיבוצית ,המכנסת וועד זמני לבחירת המזכיר\ה ותו לא .בנוסף ,לא נקבעו תקנות או שיטה לעניין הכהונות וכ"ו. הצעה זו דורשת כי מזכירויות תנועת הבונים דרור ברחבי העולם ,יהיו חלק בעל משקל מרכזי בקבלת ההחלטה בדבר מינויו\ה של מזכיר\ת הבונים דרור העולמית. - 85 על הבונים דרור העולמית להיות מוסד דמוקרטי. הועידה העולמית הנוכחית מתקיימת כחמש שנים לאחר הועידה הקודמת. על הועידה הבאה להתקיים תוך שלוש שנים מהיום וזאת על מנת לחזור ולקיים מחזורי וועידה בני ארבע שנים ,שיחפפו עם תקופת בחירת המזכיר\ה הבא\ה. בחירת המועמדים לתפקיד מזכיר\ת התנועה העולמית ,תובא בפני הוועידה כל ארבע שנים. - - קורות חיים ומכתב בקשה למינוי ,עם פרטי יצירת קשר של כל מועמד\ת ,יישלחו לכל אחת מהמזכירויות לפחות חודש לפני הוועידה העולמית .כך יוכלו המזכירות לדון במועמדים וליצור איתם קשר על מנת להכירם, על פי שיקול דעתם. בוועידה העולמית ,יוקדש זמן למפגש ולשיחה עם המועמדים כמו גם לקיום הצבעה ,בה יינתן קול אחד לכל מדינה ,לבחירת המזכיר\ה החדש\ה. • אם מסיבה כלשהי ,תקופת הבחירות של המזכיר\ה החדש\ה והוועידה העולמית לא יחפפו ,תממן הבונים דרור העולמית את מלוא העלויות עבור הבאת מזכירי\ות שני מדינות לישראל .אלה ,יהיו חלק מהוועדה הזמנית של התנועה הקיבוצית הממליצה על המזכיר\ה החדש\ה של הבונים דרור העולמית למזכיר התנועה הקיבוצית. א .על המזכירים\ות המגיעים לוועד הזמני לבוא מיבשות שונות ,והמדינה המיוצגת תשתנה בכל פעם. תפקיד המזכיר\ה .Iהמזכיר\ה יכהן\תכהן תקופה של כ 4-שנים. א .לאחר 4שנות כהונה ,באם המזכיר\ה מבקשים להמשיך לכהונה שנייה ,ייפנו לתנועות במדינות השונות .באם שני שלישים מהמדינות ,שייוצגו על ידי המזכירים\ות המקומיים ,יאשרו תקופת כהונה שנייה ,יכהן\תכהן המזכיר\ה 4שנים נוספות. ב .לא יכהן\תכהן מזכיר\ה יותר משני קדנציות ,או 8שנים סך הכל. .IIהמזכיר\ה הנבחר\ת חייב\ת להיות מעורב\ת באופן פעיל בתנועה בשנים שלפני הכהונה. .IIIהמזכיר\ה חייב\ת להיות ,עולה מהבונים דרור או בוגר\ת תנועת נוער ישראלית עם ניסיון של לפחות 5 שנות עבודה עם הבונים דרור ,שלקח\ה על עצמו\ה תפקיד מרכזי בהנהגת הבונים דרור העולמית ,על פי ההגדרות הבאות: א .אינטראקציה עם תנועות אחרות מעבר לתנועה מהם הוא\היא מגיע\ה או איתם עבד\ה. ב .ניסיון משמעותי בהגשמה תנועתית ,בחייו הפרטיים והציבוריים. הצעה HDUK :ו HDNA ________________________________________________________________________ הצעה :4 הבונים דרור דרום אפריקה מציעים בזאת ,כי לתנועת הבונים דרור העולמית יהיה בעל חיים (מיתי או אמיתי) המייצג באופן מדויק ,את מצבה של התנועה העולמית וחבריה. הצעהHDSA : _________________________________________________________________________ הצעה :5 בשל האירועים שהתרחשו לאחרונה בעולם ,תנועת הבונים דרור העולמית קוראת: .1לדחייה של כל גילויי הפונדמנטליזם והקיצוניות הדתית. .2לדחייה של כל צורות הטרור. 86 .3לדחיית הפיקוח המדיני כמענה יחיד לטרור ולהגברתו של חינוך לדיאלוג פתוח בין דתות וקהילות שונות ,בתפוצות ובישראל ,כתגובה הולמת לטרור ולקיצוניות. .4עלייה וטרור – על הבונים דרור לעודד עלייה ,אך לא כתגובה המונעת מפחד האיומים הביטחוניים באירופה ובעולם. על העלייה להיות במוצהר ,החלטה פרי מעורבות פעילה בארץ ישראל ובחברה הישראלית .על הקהילות היהודיות בתפוצות להיות חופשיות ובטוחות מכל רע בארצות מגוריהן. הצעה-HDBelgium : _______________________________________________________________________ הצעה :6 אנו מאמינים כי טרמינולוגיה ,מסייעת להגדיר אידיאולוגיה ולמרכז רעיונות מורכבים ושלובים .האידיאולוגיה המוצהרת של הבונים דרור (כפי שהן מופיעות בסיכום הוועידה העולמית ה 10 ,7-יוני )2010והחינוך שקיבלנו בתנועה ,הביאו אותנו להבנה ,שהחוט המקשר בין כל הערכים שלנו הוא שוויון ערך אדם .על ערך זה ,להיות עניין מוחשי ותכונה מגדירה של התנועה .אנו סבורים כי כל מעשינו בתנועה ,צריכים להתבסס על כך ,שחיי כל אדם חשובים במידה שווה. היות אדם חי ,עושה אותו לחלק בלתי נפרד מהאנושות. למרות שניתן לטעון ,כי עקרון שוויון ערך האדם נוכח כבר היום ,אנו מאמינים כי חשוב לציין זאת במפורש ובכך להפכו לעקרון שאין להתעלם ממנו או להדיחו לשוליים .מתן שם לאידיאלים שלנו ממחיש את המחויבות שלנו אליהם .בעוד חלק זה של ההצעה נשמע אולי סמנטי ,ישנה משמעות רבה להצהרה גלויה על שוויון ערך האדם .אנו מציעים להוסיף לאידיאולוגיה של הבונים דרור העולמית את הדברים הבאים (השינויים מודגשים): תנועתנו הינה גורם מכוון ,לנוער היהודי ,על בסיס ( Shivyon Erech Ha'adamשוויון ערך אדם) ,כמו גם על בסיס ערכים הומניסטיים ,בהשראת עקרונות היסוד האידיאולוגיים הכלולים בתקנון זה .ערכים אלה -כגון שוויון ,תיקון עולם ,דמוקרטיה ,צדק חברתי ,קולקטיביזם -אינם פרספקטיבות בלבד :הם עומדים כדרך חיים שלמה המבוססת על עקרונות החלוציות. אנו קוראים לתנועה כולה לקחת אחריות מוגברת על החינוך לשוויון ערך האדם .חזוננו הוא ,שכל תנועה מקומית, תכלול ערך זה כחלק מרכזי בתוכנית החינוכית שלה ,לאורך השנה ובמחנות .בנוסף ,אנו מבקשים שכל תנועה מקומית תביא רעיון זה לוועידה שלה .זאת בכדי לפתוח דיון על הדרך הטובה ביותר לכלול את שוויון ערך האדם במבני התנועה. הצעה-HDNA : _______________________________________________________________________ הצעה :7 וועידה זו דורשת ,שמזכירות הבונים דרור העולמית תשמור את נושא השליחות בראש סדר העדיפויות שלה ותסייע במימון שליחים לכל מדינה וזאת בכדי להפוך את נוכחותם למציאות ,כיוון שנוכחות זו היא הקשר הישיר בין ישראל וקהילות במדינות השונות. מוסד השליחות חיוני לקיומה של הבונים דרור ועליו להישאר בראש סדר העדיפויות של המזכירות העולמית ,בכדי להבטיח שהשליחים ימשיכו לעבוד בקני התפוצות .שליחים מביאים לתנועה מומחיות לוגיסטית ומאפשרים לנו לקיים קינים ומחנות באופן הטוב ביותר .הם מספקים תמיכה חיונית למדריכים והנחייתם מעודדת חברים להישאר בתנועה ולתרום עוד שנים רבות .במדינות מרוחקות יותר ,כגון ניו זילנד ,שליחים עוזרים להביא מידע מדויק על ישראל וחולקים את הידע והפרספקטיבה שלהם עם הבונים דרור כמו גם עם הקהילה היהודית בכלל .אנו מאמינים כי ללא הנוכחות המתמשכת של שליחים בבונים דרור ,הצלחתה והמשכיותה כתנועת נוער חינוכית נמצאת בסיכון ממשי. הצעהHDANZ : 87 _______________________________________________________________________ הצעה :8 הבונים דרור תציג עצמה כתנועה פמיניסטית בהתאם לעקרונות הבאים: .5 .6 .7 .8 פמיניזם הינו ערך המהווה אבן יסוד בסלילת הדרך אל המטרה הסופית של שוויון זכויות. שוויון בין מינים והכרה במאפיינים נשיים כשווים לאלו של גברים ,במיוחד בתפקידי הנהגה. גברים ונשים שווים מבחינה חברתית ,פוליטית וכלכלית. המאבק הפמיניסטי הוא אחריות שני המינים. באחריותה של כל תנועה מקומית להחליט באיזה אופן ,יבואו בה דברים אלו לידי ביטוי. הצעהHDOZ : הצעה :9 :פרויקט יום הבונים דרור עולמי :מטרות לבנות זהות עולמית על ידי חגיגה של התנועה - להכיר את הטווח הממד של התנועה (עבור החניכים) - .הפצת התנועה החוצה במטרה למשוך יותר חניכים - :פיתוח זה יהיה יום רשמי של התנועה בו כל הקנים של המדינות משתתפים בחגיגות על יום הבונים דרור וממלאים משימות :שונות כדי לחלוק אותם מאוחר יותר בבלוג או ברשת חברתית :כמה הצעות #iomHDהאשטג בטוויטר או אינסטגרם של אותו יום - לשיר שיר מהתנועה ולצלם בוידאו - שכולם ילכו לבושים כהבונים דרור - .תחרות בתוך כל קן ובין כל הקנים של העולם - .זוכה מי שלובש את הבגד הכי מקורי ומצד שני פריט הלבוש הכי עתיק - לצלם הרקדה - תמונה כולם ביחד - העוגה הכי יפה של הבונים דרור - .במהלך היום הזה ,התוכנית תקושר להבונים דרור עולמית בצורה כיפית ובחגיגות :צעדים שיש לנקוט .להרכיב ועדה עולמית קטנה (דרך קבוצת פייסבוק ושיחות סקייפ) - לקבוע את תאריך יום הבונים דרור העולמי - לתכנן אותו( .אפשרות :לתכנן הפקת וידאו שתסכם את ההכנות ,פיתוח ותוצאות של יום הבונים דרור העולמי) - .להעביר את המידע להנהגות של כל ועידה - .להפיץ - .לנהל את הפרסום ברשתות חברתיות - :דיון לועידה תפקידי המזכירות העולמית :מטרת הדיונים האלה היא לא להגדיר את התפקיד ,אלא לחשוב ביחד ולהציע רעיונות על .משמעות התפקיד והמזכירות העולמית כצוות :ראש חינוך .להיות בקשר עם ראש החינוך של כל מדינה (קבוצת הפייסבוק כבר קיימת) לנסות לזהות הזדמנויות חינוכיות (במיוחד אלה הקשורות לדברים שקוראים בישראל או לאירועים חשובים של העם .היהודי בעולם) ולהציע למדינות דרכים שונות ליישם אותן .ליצור או למסור חומר על יהדות הומנית .זה יכול להיות מופק על ידי התנועות במדינות או על ידי אחרים 88 .לחשוב על ההזדמנות ליצור מאגר פעולות ,תוכנית ,חוברות ופרויקטים של הבונים דרור העולמית הבונים דרור ארגנטינה יהיו אחראים על קיום ההחלטה אם היא תעבור הצעהHD Agentina: הצעה :10 ועדות עולמיות :יהדות הומנית וציונות שמאלנית .מטרות :לשתף פרויקטים וחוויות .ליצור פרויקטים משותפים הפרויקטים שניתן לבצע ברמה העולמית הם בעל השפעה גדולה יותר .בכל מקרה ,כל מדינה תחליט על השתתפותה .בכל פרויקט בצורה עצמאית :הצעות .מדינות לשני עמים" בשפות השונות "2צמידים עם המשפט - קבלת שבת וירטואלי משותפת - דפי לימוד לבית מדרש ,הגדה ,הצעות טקסים ,קבלת שבת ,בר מצווה ,פרשת השבוע ,סרטים עם כתוביות ,טקסטים- , מאמרים תחרויות בינלאומיות של הפקות תרבותיות הבונים דרור ארגנטינה יהיו אחראים על קיום ההחלטה אם היא תעבור הצעהHD Agentina: 89 Voting Results Prop 1 Prop 2 Prop 3 Prop 4 Prop 5 Prop 6 Prop 7 Prop 8 Prop 9 Prop 10 Holland New Zealand Be'ad Be'ad Be'ad Neged Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Nimna Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Mexico North America Neged Neged Neged Neged Be'ad Be'ad Be'ad Neged Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Argentina Neged Nimna Neged Neged Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Australia Be'ad Be'ad Be'ad Neged Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Uruguay Nimna Be'ad Neged Neged Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Britain South Africa Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Neged Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Belgium GermanyZJD Neged Be'ad Be'ad Neged Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Nimna Be'ad Be'ad Be'ad Be'ad Be'ad Be'ad Brazil Be'ad Neged Be'ad Neged Be'ad Be'ad Nimna Be'ad Be'ad Be'ad France Absent Passes/ Fails: Passes Absent Absent Absent Absent Absent Absent Absent Absent Absent Passes Passes Fails Unanimous Unanimous Passes Passes Unanimous Unanimous 90
© Copyright 2024