PRINCIPLES AND PHILOSOPHY

I. Social Justice

• A. Self-Labor-In Kvutza, there is never hired labor except where necessary-the cook and the nurse). The maintenance work is done by the camper: kitchen duty, sanitation, cleaning, and where necessary and possible, even construction of buildings. This is in keeping with our belief in the dignity of labor and with the ideal and policy of the Histadrut-that a man must not be exploited and that he, in turn, exploit no one.
• B. Cooperative Living-In Kvutza, each camper learns to live with a large group of individuals and to handle the problems of such a life together with the others in a way most efficient and beneficial to the group, and at the same time, to each individual. We have, for example, our common fund of money and food from home. Each person at Kvutza puts in as much money as he can and whatever food he may bring or receive from home. No individual accounts are kept. Each person receives what he needs from the common fund. The food is distributed equally. This is in keeping with our cooperative ideal: from each according to his ability, to each according to his need.
• C. Self-Government-Here, perhaps for the first time, the haver becomes a full-fledged member of a community with duties, responsibilities, and privileges that carry consequences affecting him directly. We have a meeting of the entire camp community to discuss its philosophy, program, needs, and ways of meeting these needs. We discuss the desires, suggestions, and interests of the campers in regard to the Kvutza program. And we elect our committees and our officers.

II. Judaism

• A. We strive to develop a historical sense and an identification with the past and present struggle of the Jewish people. The Haggada says that as we read at the Seder Pesah of the Exodus from Egypt, we must regard it as if we, personally, in our lives, are experiencing these things. We want to develop in our people a feeling of belonging to all that ever was and is Jewish.
• B. We want to develop or intensify an appreciation of the Jewish tradition and a desire for participation in and perpetuation of this culture. We approach this through our Shabbat and holiday celebrations, singing, dancing, reading circles, Hebrew study.
• C. We want to develop in Kvutza, and in our haverim through Kvutza, that intangible Jewish spirit-the folkways of our people. This, though it is hardest to define in -words, is perhaps the most important part of Kvutza life. Into this spirit goes the appreciation of the culture and tradition, the identification with the people and its struggle, and a positive, comfortable feeling of being Jewish.

III. Zionism

Camp Kvutza and the Movement

I. The Individual

• A. We desire to aid each individual to become self-sufficient, to be able to make decisions, carry responsi bility, and use privileges well. We want to make him realize his own worth, to have a healthy self-respect.
• B. We strive to develop within him a community mindedness: the ability to live within a group, to conform ,without losing his individuality, and to be able to influence without becoming domineering. We want to develop within the individual a respect and regard for his haverim in the group and a successful method of cooperating with them for the general good.
• C. We expect the haver to develop intellectually during the course of the summer. Through self-study, discussion groups, reading circles, discussions with other haverim and with madrichim, one has a real opportunity to increase his knowledge, general and Jewish.
• D. Through the achievement of all the above, a haver is more willing and able to be active in the movement during the course of the organizational year.

II. The Group

• A. The individual and the group are closely interrelated. Every person needs a sense of belonging. There are satisfactions which an individual cannot obtain alone. "In unity there is strength." An individual gains significance, courage, and stimulation in a group. In the course of such participation, his personality develops and a socializing takes place. He develops loyalties, group attitudes, and standards. This is especially important for us because it makes for strong ties among members of Habonim and for cohesive groups.
• B. All of the foregoing is important to the mahaneh. When people have a place in the social setup of the movement, they are more willing to devote time and energy to the movement. For many of our people, Habonim becomes the social group. Meetings, KM, and the hanhaga, become an integral and pleasant part of their lives because it is so for their friends also.

III. The Mahaneh

• A. Kvutza is a stimulant to movement work -When haverim come from Kvutza, having had a full, stimulating, and enjoyable summer, and having formed strong group ties, they are usually anxious to get started on mahaneh activities and have a lot to offer intellectually and spiritually.
• B. Leadership qualities are developed Through opportunities for leadership, committee work, or simply through the group experience, many return from Kvutza in a position to influence and lead others.
• C. Kvutza offers an excellent opportunity to attract, educate and induct new members.

IV. The Movement

• A. The movement is strengthened by the activities and stimulation of Camp Kvutza. " The whole is greater than its parts. "

Kvutza Is a Living Community

I. Kvutza Is a Living Community

• A. It is not a vacation from our "real" lives. We come together and have an opportunity to live a portion of our lives as we believe and desire. Kvutza is a democratic, cooperative community. The campers, madrichim, and rosh are integral parts of this group.
• B. The madrichim are perhaps the equivalent to elected officers in a democratic society. They have been assigned their roles by virtue of their wider experience and greater insight and understanding. This gives them a greater responsibility to the group. Their function is within the group and not above and outside of it.
• C. The rosh, like the madrichim, is a vital part of the community. He is responsible for Kvutza as a whole and for each of its facets. He can influence the entire atmosphere of a Camp Kvutza. It is his responsibility to be sensitive to the needs of the Kvutza and its people, to make a quick decision where necessary-in other words, to feel and understand the tempo of the camp.

II Relationships in Camp Kvutza

• A. The rosh and madrichim must work closely together in order to achieve the best possible results for the group. The relationship between rosh and madrichim is important in forming attitudes and understanding in madrichcamper relations. There is a definite carry-over of attitudes. The rosh, however, because of his particular position, has veto power over decisions of madrichim and campers in matters of health and safety. He also has the job of making decisions necessary for the best functioning of the Kvutza.
• B. The madrichim in a Kvutza are not counselors in the usual sense. They are not technicians functioning in the limited sphere of their specialties. It is in all of the madrich's behavior as a social being, in relation to all others -madrichim and campers alike-that he influences people. The madrich that works with a group must be part of that group. He stimulates the group and, in turn, the group stimulates him, intellectually, socially, and in a creative manner. If we are successful, we enrich our lives through this relationship.

The First Day

• A. The Meeting-The first meeting is the most important one of the season. It is also one of the biggest factors in the tone and atmosphere of the camps. This is the first community expression of the campers. There we will determine the policy and principles of Kvutza. There we put into practice our theory that Kvutza is a "living community. " We want the haverim to understand that, though it is natural that the rosh and the youngest tzofeh are not equal in influence, they are equal in right of expression. The madrichim also are an integral part of this community meeting, with full voting rights and complete freedom of expression.

  Let us clarify the question of jurisdiction which will arise in some form. The madrichim will deal with our general educational policy and health and safety measures. The madrichim must have an appreciation and an understanding of all other camp problems.

  The primary function of the goneral meeting, on the other hand, is to discuss the group life-the community life such as common fund, work committee, evening programs, and daily schedule. It is clear, however, that an explanation of the guiding principles of our health and safety measures is necessary, that a discussion on the educational aspects of camp can be a positive thing. If the thoughts of the campers on this aspect of camp life are feasible, then they certainly are acceptable.

• B. Common Fund-Our purpose in advocating the common fund is to teach the first fundamental principle of a Labor Zionist life. It is not advisable, however, to impose such a decision on Kvutza. Our job must be to educate in such a fashion that the haverim will decide themselves that it is practical and necessary. Our approach should be: How do you want to handle spending money and food packages? We can get across the point that beside the educational value, it is practical, pleasurable (isn't it more fun to do things together as friends?), and is wanted.

Educational Tools

• A. The Discussion-The discussion has traditionally been our way of disseminating information. We have considered it our chief "tool." We realize that informational lectures seldom move a young person or change his attitudes or ideas. Our discussions have often been reduced to information-giving periods, and only by carefully planning and preparing them, can we avoid making lectures of the discussions. Methods that are interesting, provocative, and attractive must be utilized.
• B. The Reading Circle-The reading circle is a pliable "tool. " It can be used in connection with the discussions, as well as independent of them (Zionist classics, for instance). It can also be a device for transmitting certain attitudes and feelings. As an example of this last, reading stories and poetry from Hebrew and Yiddish literature in the orig- inal or translation may help in developing an understanding of and feeling for the literature and folkways of our people. In Camp Kvutza, where there are a number of Hebrew-speaking haverim, there is certainly an opportunity for a reading in circle.

Personal Preparation

• A. The madrichim responsible for camp work should begin to meet once a week. What does such a group hope to accomplish? The group should aim to have a clear understanding of what Camp Kvutza is, how it differs from the average camp in this country, what we hope to accomplish with our campers, and what the ideas of Habonim are. It should aim to have an understanding of what to do with children and how to make decisions on practical and technical problems of Kvutza.
• B. This "workshop" is to serve as the instrument whereby the madrichim obtain basic attitudes and ideas for camp work. After concentrated discussion, the madrich should be ready for the necessary personal preparation. Conferences with individuals and supervision of individual assignments is an important aspect of our training. The facilities of the city can be utilized, and various haverim can be assigned to take courses in first aid, dramatics, crafts, carpentry, cooking, sports, swimming, office work, scouteraft, etc. Others can begin to think in terms of preparing for the discussion groups, evening programs, Shabbat celebrations, rainy-day programs, and the work program.
• C. The "workshop" and individual preparation do not rule out the necessity for frequent meetings of all the madrichim. The following items must be understood thoroughly:
  • 1. Health and safety requirements and standards
  • 2. Kitchen setup and rules
  • 3. Daily program
  • 4. General educational work
  • 5. Role of the madrich in Camp Kvutza
  • 6. Discipline
• D. From the beginning we should strive to create the feeling that the madrichim are working as a group, thrashing out plans, discussing theory and practice, and helping establish the basic principles which govern their tasks. The job of this group becomes increasingly important since training and supervision are paramount to achieve the necessary continuity of program and stability of approach.