All posts by That Ginger, Anna

Hey, y'all! I am 32 years old. I live and work in NYC. I'm Catholic. I am interested in politics, history, wine, food, movies, music, and travel. I'm a former Army brat from Georgia, but grew up in Mililani, Hawai'i. I look forward to entertaining you all with my ramblings so feel free to leave a comment or request content!

13 Reasons Why: Reality or Glorification?

I am an avid Netflix binge-watcher and a couple of weeks ago after freshly cleaning out my queue I was looking for something else to watch. Netflix suggested (and I chose) 13 Reasons Why. I haven’t read the book, I didn’t know it was a hit, I had absolutely no preconceived notions or prior information about anything to do with the story. The first episode caught me off guard and I thought perhaps I was too old to enjoy the story, but then I was hooked. I binged it over a two or three day period and absolutely loved it. Loved it in a dark, cathartic, ripping-the-band-aid off way. I posted on Facebook about it and several friends (of various demographics) agreed that they loved it or planned on watching it, and I saw a few articles about school districts suggesting parents and students watch it together. I thought: cool, this was a realistic show and I hope people take some lessons from it and that was that.

Then I started reading posts about people who HATED the show. A friend posted a status about the fact she would never finish it because it glorified suicide. A Catholic magazine I follow posted an article with a warning from clergy stating that people shouldn’t allow their kids to watch it because it glorified suicide. Other viewers and critics said they thought the show was over-dramatic and that high school really isn’t that bad. And I continued to see posts stating the show portrays suicide positively. I thought about it at length and realized it connects to something my last post touched on: the idea that talking about or portraying something in pop-culture dediabolisizes or normalizes it. I talked about my disagreement with this idea in the political arena, but it fits here too.

*SPOILERS*

If you haven’t watched the show or don’t plan to, this might be helpful.

So, I’ll get right to it. I don’t think this show normalizes, glorifies, dediabolisizes, or portrays suicide positively.

I understand why people may think the show portrays suicide as a solution (especially if they didn’t watch the entire series) because in fact, Hannah’s peers only understand how their actions impacted her after she kills herself and they choose to listen to the tapes she leaves behind. But the show does not portray suicide as a solution to Hannah’s problems.

The show never shows that Hannah killing herself or recording the tapes has any effect on she and Jessica’s rapist. Their rapist never hears her tapes. He is not held accountable for his crimes. Her death does not fix Jessica’s pain. Her parents financial problems are not fixed-in fact, her death makes them worse. Her death and her reasons for killing herself do not solve any of the problems she used to justify killing herself. Her death leads directly to another student being shot in the head (we don’t know the details surrounding that situation, yet). Her death allowed her to escape her circumstances as all death does, but the producers and author never even elude to the fact that suicide “fixes” anything. *Her tape to Clay does contribute to him being nice to Skye, buy his tape clearly states he was always nice to Hannah too.

The show also certainlyyy did not portray suicide as the easy way out. If we are to believe the tapes, this was far from an easy choice for Hannah. It took thirteen separate encounters for her to decide to do it. She didn’t get knocked down in the hall one day and decide, “Welp, imma slit my wrists tonight”. Her rape wasn’t even enough to make her kill herself.  She tried-12 times-to move on, to ignore, to make new friends and 13 times her efforts were met with yet another incident. The show does not portray suicide as an easy decision.

I’ve also seen posts stating that the tapes were a way to get revenge. I don’t see it that way at all. She thoroughly and diligently explains how each interaction with these 13 people made her feel. She got revenge in a passive way, of course. Those people will have to live with the knowledge of how their actions (even if they weren’t violent or mean) led to the death of someone, which is definitely some serious baggage to carry around. She uses the tapes as a way to explain why she did what she did, not as a way to seek revenge. Clay seeks revenge on her behalf, but her suicide is portrayed as an escape not as vengeance. The whole point is that she made the tapes so that people would listen to them and understand how their actions contributed to her suicide. It shows that children (and all people, really) just want to be listened to. She could have written notes. She could have left nothing behind. The emphasis is on the tapes for a reason and that reason isn’t to convince victims to kill themselves.

Also, the show explains that a HUGE part of Hannah’s suicide was caused by her OWN actions, not her victimization. Not only does it show that she ultimately chose to end her life, but two or three of the tapes (maybe more, I can’t remember) center around the fact that she did something wrong. She watched her friend be raped and did nothing. Her PTSD caused her to reject Clay and in turn made her blame herself for hurting him. The show made her an active participant in her downfall. While ultimately she was a victim, it did not paint her as someone who just had some bad stuff happen to them and decided to get revenge. If she was seeking vengeance, she was seeking it against herself as well as her peers.

Lastly but most importantly for my defense of the show, throughout the show the counselor and his lack of professionalism are emphasized time and time again. His character’s conscience is burdened from the start because he knows he did not act correctly to prevent Hannah’s death. By the end, we know that Hannah asked for professional help before killing herself! She did the right thing! She did what we are all taught to do! She asked for help. She went to a professional. She dropped her pride and fear and went to an adult. After trying 12 other times to avoid situations, to avoid being antagonized, to ignore her tormentors, to make new friends, to find love, to have fun, to express her pain through art (poetry), to anonymously ask for help (that letter in class), to change her attitude, she asked an adult for help. And that adult could not or would not or did not know how to help so then she took her life.

Continue reading 13 Reasons Why: Reality or Glorification?

European and U.S. Populisms: Gender, Economy, and Society.

Let’s talk about European and U.S. populisms, shall we? Maybe you read my previous post about how one could equate Fascism and Communism as they relate to populism. Well, on Friday I went to a conference at NYU titled, “The French National Front and Beyond: A Global Populist Movement?” It was SO interesting. I was able to confirm several things I understand about populism, come up with some new questions, and widen my understanding of Right-wing political movements in both the United States and Europe. Unfortunately, I didn’t stay for the keynote speech because I arrived when the conference started and couldn’t stay until the evening, but the two panels I listened to,“Sexual Politics” and “Populism from Below: Ethnographers at Work”, were both amazing.

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DISCLAIMER: I have complex opinions (some lengthy and mature in their development, others new and ever changing) regarding topics each panelist spoke about. I am not prepared to write each of them out in this post. When I write about my disagreement with a panelist it does not mean that I agree with the alternative viewpoint, it only means that I don’t agree with their specific interpretation in the context of their presentation. If I write something that offends or confuses you, ask me to clarify what I mean and I will gladly do so!

The first panel was about Sexual Politics and three presenters spoke about their work: Kathleen M. Blee, Anika Keinz, and Cornelia Moser. Kathleen spoke about Right-wing movements in the United States as they relate to gender. Kathleen touched on something that I agreed with: the Right isn’t necessarily ignorant, but they use a different strategy of ideological bundling than the Left. Ethno-nationalism, masculinity, hierarchy, and anti-globalism are each ways the Right in the United States is able to appeal to different ideological bundles people hold. This directly confirmed my idea that one’s hierarchy of social identities determines if they will vote Left or Right. I did disagree with one assertion she seemed to make which was that politicians who develop or articulate their stances issue by issue rather than as a complete ideology are opportunistic. I am of the opinion that anyone (politician or not) can hold opposing views on different things without being a hypocrite or an opportunist so I would have liked to have heard more about her ideas on that.

Cornelia spoke mainly about gender and the Right in France. I liked all of the presenters, but two points in Cornelia’s presentation struck me. She identified the Right as “familialist”. That is, promoting ideologies that emphasize families in tandem with oppressive sexual and gender norms. Had this been used solely as an adjective to describe the way the Right wishes to organize society, I may have agreed, but it wasn’t. I understand that it refers to the way in which a group hopes society organizes itself-that is in a familial structure-but the definition of a family has expanded considerably over the years. With the progressive changes in domestic partnership and adoption law (especially in France), the traditional husband and wife with two children is no longer the only form families take. What I mean to say is that familial organization of society is not as narrow as it once was and doesn’t not have to denote “oppressive sexual and gender norms”. Even historically, a familial organization of society has not always meant organizing around a nuclear family. I also do not know what one who is against familialist parties or societal organization would propose as an alternative. Cornelia mentioned that the Right is also anti-individualistic in some ways, so I am again curious what the alternative is, if anti-individualism and familial organization of society are both negative. Cornelia also spoke about something that was my biggest objection of the 6 presenters: “dediabolization” or the idea that “making stances discussable” makes them less negative. She specifically mentioned this regarding neo-nazi stances. I wish I could have asked her to explain what she meant more clearly but I vehemently disagree that talking about an idea or stance makes it less evil or negative.

Continue reading European and U.S. Populisms: Gender, Economy, and Society.

Contemporary Lessons from La Serenissima’s Eastern Borders

First, Happy Valentine’s Day everyone! I hope you guy have a lovely day with someone you love and if not, drink some wine and eat some food and it’ll feel the same! 🙂

Second, if you want to work with me, I’ve added a new contact page to my blog with links to my CV and resume. Check it out and let’s collaborate!

Anyway, last night I went to another lecture (read about the first one here) at the Italian Academy for Advanced Studies at Columbia. This one consisted of 4 speakers who talked about various topics including architecture, music, economy, and religion as it related to the Venetocracy or period of Venetian rule in what is today modern Greece and Eastern Europe. East of Venice: La Serenissima as seen from its eastern frontiers showcased scholarship from Patricia Fortini Brown, Larry Wolff, Molly Greene, and Daphne Lappa.img_3170

Patricia Fortini Brown spoke about policies and ideas that influenced Venetian defensive architecture in its colonies. This presentation was fascinating because while I have obviously seen copious amounts of Venetian architecture in my travels, one seldom things about the civic ideals which influenced it (at least I don’t). Brown points to the idea of Munire et Onare or the dual concept of protection and ornamentation. She also related her work to scholarship presented in Empires in World History: Power and the Politics of Difference and The Kings Two Bodies. She mentioned that Venice governed in its eastern (SN: I ALWAYS WANT TO CAPITALIZE DIRECTIONS) colonies by using local elites as middlemen between the Venetian state and the local population. This was a common practice for all successful empires, including Venice. She also explained that the ornamentation of defensive structures was often tripartite: it featured the Doge, St. Mark, and God the Father and could either be directed inward or outward-conveying different ideas of civic identity in each case.

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The crowned lion and archways were mentioned in her presentation as well.

Gates and fortresses were the most commonly built structures in the colonies and they focused on points of egress and ingress. A few interesting things I learned from this presentation: the longest continuous siege in history occurred between Venice and the Ottomans (21 years), Corfu remained a Venetian colony until the Republic itself collapsed in 1797 (knew about this but forgot), and in 1567 Venice finished building an 11-point star fortress with each point being named after a noble family.

 

The second speaker was Larry Wolff. His presentation covered the presence of Ottoman subjects in Venetian and European opera, as subjects of both tragedy and comedy. He presented samples of the music which was a really nice touch, but the presentation seemed rushed. He did introduce a fascinating concept: the triplex confinium or the axis between Venice, Austria, and the Ottoman empire. This was especially interesting to me because a large part of my research focused on the cultural influence of Viennese nobility on Venetian economic patterns. I am ignorant of art and music history in all capacities so I definitely learned the most from this presentation. He explained that the first opera about a Turkish subject emerged in 1689 but references to Turks were completely erased in the 1800s. I think this is an especially interesting topic because it provides a way to connect contemporary issues to the past. The portrayal of Ottoman subjects in Venice could easily be extrapolated to contemporary portrayals of Muslims in Europe today. There is definitely room for some fascinating comparative scholarship (he just wrote a book so maybe he talks about it?)! Something else that was especially intriguing was the fact that Naples seems to have been a more popular cultural center than Venice. Once of the operas he spoke about debuted in Naples in 1820 and then in Venice in 1822 with a revised ending (counter-factual, as he said). When one considers the north-south divide in contemporary Italy and the idea of Italian culture as it relates to this divide, one wonders how this divide affected opera and music history on the peninsula. Something else for me to look into!

The third presentation was the most interesting to me and connected most directly to my own past research, although I was disappointed because Molly Greene didn’t include any information about the Jewish influence on the Venetian-Ottoman economic relationship. This was especially surprising because she directly addressed the fact that many Venetian subjects in the Ottoman empire were Cretans-and there has been a lasting community of Jews on Crete which I believe played an important economic role as intercessors between Venice and the Ottomans. She did introduce an idea that I hadn’t ever heard about: the economic network between Alexandria, Istanbul and Venice. I have studied Venetian trade with the Levant, but didn’t ever consider the centrality of Alexandria in its economic history. I am also interested to know how Jerusalem factored into this economic network, if at all. She also introduced something I had absolutely no clue about-the fact that the majority of Venetians in the Ottoman empire were Greek and the fact that Greek merchants ran the Fondaco de Turchi in Venice! Her first book, A Shared World: Christians and Muslims in the Early Modern Mediterranean covers the transition from Venetian to Ottoman rule on Crete so I definitely want to check it out and see if there is any mention of Jewish economic networks on the island or in either of the metropoles. She also mentioned the Venetian retreat from maritime trade, which connected directly the last chapter of my thesis. This is also a great place to connect Larry Wolff’s triplex confinium to changes in Venetian economic patterns because Venetian nobles looked to Vienna for ways to move away from the stato da mar.

Finally, Daphne Lappa presented part of her work on borderland religious practices and the blending of Greek Orthodox and Roman Catholicism in Corfu. This presentation was by far the best organized. She presented the time period, location, and subject clearly and she used primary sources (both textual and artistic) as evidence of her thesis. Again, I think this topic also opens up new areas to be explored relating to Judaism. She explicitly stated that Orthodox practices influenced Roman Catholics and vice versa. It would be interesting to see what the relationship was between Roman Catholics, Orthodox believers, and Jews in Venice’s eastern colonies. I think the most fascinating aspect of this presentation was the idea of double churches, or churches built for Orthodox and Roman Catholics to worship simultaneously. Her presentation was also extremely interesting for me because I know scholars who study borderlands in the context of Texas-Mexico and I would bedsc_0245 interested to see how borderlands religion in Texas has been influenced, especially in relation to Protestantism. Another fascinating aspect of this presentation was the role of calendars in Orthodox and Roman Catholic division. Lappa explained that Roman Catholics celebrated Orthodox Easter and didn’t follow the calendar change that occurred in the Roman rite.

SN: One of the presenters also mentioned that on the Hapsburg-Ottoman border, Hungarian was spoken on both sides.

While Molly Greene’s scholarship connected more closely to my own than the others, each presenter taught me something I didn’t know and definitely helped me expand and complicate my knowledge of Venetian history as it relates to the orient and occident. I think Venice proper was an economic and religious borderland in many capacities. As Muslims, Christians, and Jews worked and lived together in the city and its colonies, they created a unique economy and citizenry which helped forge a thousand-year-old empire. In the end, I think this topic is extremely relevant to our current time. Of course, history is cyclical. Not only can we explore the localisms of past European borderlands and adapt those lessons to our own southwestern borders, but Ottoman religious and economic relations with Europe are especially pertinent in contemporary times.

I don’t know when the next lecture is, but I’ll definitely keep you guys posted. I’ll be here learning more Venetian history!

 

Contemporary European Identity, Music, and La Serenissima

Tonight, I went to a roundtable discussion entitled “La Serenissima: The Millenarian Venice” at The Italian Academy for Advanced Studies in America at Columbia University. The speaker was Jordi Savall, a Catalan musician who has been recording, performing, writing, speaking and otherwise informing the world about ancient, medieval, renaissance, and baroque music (from both the orient and occident) for over 50 years. img_3167
I originally thought to attend the lecture because I have studied Venetian political history but know very little about music from Venice. I (very nervously and poorly) presented a paper at a conference in West, Texas in 2012 and was exposed to some Medieval Spanish music there, but I otherwise have no experience with music history (you can peep that paper on my LinkedIn profile). To my pleasant surprise, Savall went beyond the discussion of music history and touched on the two things I am most passionate about: Jewish history in Venice and European cultural identity.
Savall is in New York to perform as part of a Carnegie Hall series about Venice. He has constructed a 1 hour and 50 minute (whittled down from 4+ hours) performance which covers Venetian music history. The auditory history begins in 828 when Venice was only a cub in the Adriatic and ends in 1797 when Napoleon slaughtered the sick lion.

Savall specifically mentioned the importance of Sephardic Jews to the commercial history of Venice and the first of two pieces he played was a Sephardic melodyPor Que Llorax Blanca Nina. He explained that the piece had been played from the Expulsion in the 15th century to World War II. He brought up a great point about radio which plays into Benedict Anderson‘s ideas about shared language and print culture. Up until the 1920s and 1930s music was very much a community affair. Not only was it passed down from generation to generation orally, it also had to be played by members of the community. It could never be replicated exactly and it was not a shared experience outside of the memory of those who witnessed the live performance (still true to an extent hence the unique experience of concerts). With the invention and permeation of radio and recording, people were then able to share a common experience and simultaneously ingest audio content while also interpreting it differently. People were able to do this with vernacular language and print much earlier, but it wasn’t until the 1920s or 30s that people were able to have this shared auditory experience (then shared and simultaneous visual experiences with cinema+TV). Similar to the evolution of print culture and its relation to modes of power, Savall also touched on the idea of folk music and its relationship to the two main sources of power in European history: the king’s court and the Church. I’m interested to look into this more and it definitely reinvigorated my curiosity about ways in which European identity were and are created. While his discussion of Sephardic Jewish music in the Venetian diaspora was especially fascinating, he also discussed something much more contemporary that has always intrigued me: cultural preservation and European identity.


I have always thought that regionalism, separatism, and local governance are the best ways to preserve cultures, heritages, and languages. Savall, as a proud Catalan, voiced a different belief. He thinks that unique cultures and heritages should be preserved, but he does not see that as a separating factor between Europeans. He specifically stated that he is not only Catalan but also a citizen of Europe. He says he speaks Spanish, but talks to his friends and reads in Catalan, yet feels at home in London, Venice, and all of the other cities in Europe. This brings up something at the heart of my second Masters essay: the hierarchy of one’s cultural and political identities. He didn’t talk about referendums or separatism at all, but he made it clear that he does support European unity while maintaining a strong Catalan identity-with music being the meeting place of those identities. This expands and adds nuance to a model I used for my essay. Here is an excerpt:
“Sébastien Dubé and Raùl Magni-Berton provide a theory which directly correlates  one’s income and national GDP to Euroscepticism. Their model outlines four specific differences in European political identity. The first model is poor people living in poor EU member states, the second is poor people living in rich EU member states, the third is rich people living in rich EU member states, and the last is rich people living in poor EU member states. In general, each of these socio-economic situations produces a different hierarchy of transnational, national, and regional identities. Poor individuals living in poor states often elevate their religious identity above that of the nation, assuming the pre-nationalist identity that Anderson outlined above. Poor individuals living in rich countries are more likely to identity with their particular culture or nation. Rich people living in poor countries often elevate their transnational identity above their national or cultural identity, valuing diversity above most other qualities. While rich people living in rich countries are often concerned with improving their aesthetic environment, maintaining their material well-being, as well as pride in their nation and personal economic status. Dubé and Magni-Berton conclude that wealth, and in turn European identity, denotes support of deeper EU integration while those poorer citizens that possess a strong national and cultural identity are often against EU expansion.”


I don’t necessarily think Savall’s opinions contradict the above model (I don’t know how his ideas of European integration have changed over time), but he did introduce some intricacies which I haven’t considered. In my work, I presented art and entertainment (as it was presented to me) as tools used to build national and transnational identity. There is a wonderful book called Civic Ritual in Renaissance Venice which touches on the importance of entertainment and placation of the public as a tool to create shared experiences among citizens of all classes, build a singular identity, and mold people in to allowing the state to govern them. Modes of entertainment owned and operated by elite forces (the king, the Church, wealthy European politicians, etc.) have been used as tools to sculpt the political identity of the masses since Ancient times, but I have never thought about how folk music (and music created and performed on the local or regional level) helps to shape and bolster one’s political identity. I am very intrigued to know how other folk musicians from different regions and socio-economic backgrounds think of their music in relation to European integration. I will do further research, but I am also very happy to see ideas of cultural preservation come to the forefront, without some of the xenophobic ideas that often accompany that conversation. We can and should work together to help preserve the unique music, language, art, culture, and history that we each represent in the modern world. As Stavall said, cultural conservation does not have to denote separation!


SN: The theme for the 2016-2017 year at The Italian Academy for Advanced Studies in America is “Conservation and preservation of heritage and the contemporary destruction of art and architecture”. The brochure presents one particular scholar and her work, which seem to tie in directly to my ideas about cultural identity and transnationalism: “Public indifference to the loss of cultural heritage and identity” by Roberta De Monticelli. I have yet to read her work (as I just learned of it this evening), but I would argue that the public (generational intricacies are super important here) is actually not indifferent to the loss of cultural heritage and identity at all. In fact, I think a majority of people who support Eurosceptic and populist political movements (beyond economics) are doing so in a desperate attempt to reclaim both national and regional cultural heritage and identity. Now, finding a singular definition of said cultural heritage and identity to “reclaim” and from whom to “reclaim” it is where the difficultly arises (which often manifests as fear, exclusion, xenophobia, racism etc.). Rather than addressing the root cause of these fears, many just scream “Fascist” or “Nazi” and go on about stripping away or militantly reshaping those very identities people are so scared of losing. I think the preservation of cultural heritage may be a great way to change some of the sentiments which lead to the support of populist and Eurosceptic political movements (againnn, just to be clear that I don’t have my head in the sand: I do think economics trumps cultural heritage and without economic changes people are going to continue to reject transnationalism). When national and transnational governments fund the protection and preservation of these local identities, they are showing citizens that in the face of globalization and economic/social/religious/linguistic integration, their personal identity matters to the success and heritage of the European Union. And we all know people just want to matter!
Anyway, tonight was FREAKING AMAZING and I can’t wait for the next discussion on the 13th: “East of Venice: La Serenissima as seen from its Eastern frontiers“! One of the criticisms of my second Masters essay was that I did not adequately situate Italy between the orient and the occident. I wasn’t thinking about this when I wrote the paper as I’ve never read any scholarship touching on Venetian history from the perspective of the East (beyond my short foray into Jewish merchants as middlemen between the Ottomans and Venetian Republic), so I am stoked to finally learn some stuff about that! Come back and join me then.

Anna the Kibbutznik

What’s up? I want to round out this Israel series (1, 2, 3, 4, 5) by telling you guys about the kibbutz at Mash’abei Sade. This one won’t be too long, but I wanted to talk a bit about the history of the kibbutz movement and some of the amazing people I met there.

SN: Kibbutzim are communal settlements throughout Israel. Think along the lines of a factory town. Kibbutznik are the members of the settlement.

My friend’s sister has lived at this kibbutz for more than 30 years. This is the 4th or 5th Kibbutz she has lived in since she was a teenager. She’s a passionate vegetarian and likes The Voice and Big Brother! img_1616

She left home as a teen and joined a Kibbutz. She went to the army and went home for a short time before deciding to go back to another Kibbutz. She liked that Kibbutz but they sent her on a trip to a psychology convention and after several days at this convention she returned to the Kibbutz and decided she needed to leave. She had another friend at this current Kibbutz who told her to come and she was able to join. She’s worked with children, worked in the kitchen, worked as a librarian, and currently works distributing newspapers and mail! She is also an artist and has been painting since the late 90s! I really look up to her and she was very inspiring to me. Here are some of her gorgeous paintings:


We were her guests so we got to stay in the KibbutZimer units for Ulpan (Hebrew language school) students. The housing was really nice. It would be easy to live there. No gas, but you have a mini fridge+freezer, kitchen sink, electric kettle, microwave, television w/cable, wifi, table and chairs, a shower, toilet, and bathroom sink. You also get a closet, laundry drying wrack, and a table and chairs outside. I’d definitely recommend this Ulpan if you’re interested in learning Hebrew. If you are just traveling in the region you can also stay in their hotel. You can go to the cafeteria for lunch 6 days a week and dinner 1 day a week and it’s REALLY reasonably priced. Meat, sides, salad bar all for less than 20 NIS (~$6)!


I met three interesting people there. The first was the director of IT named Dan. He and his wife (who have been together since they were 16) came to the kibbutz in the 80s. He is a biologist by trade and worked in a laboratory and studied for a Ph.D. too. He was injured in the Lebanon War in 1982 and when he recovered he decided to come to the kibbutz with his wife and a group of friends. He travels all over the world, is Vegan (much more common in Israel than one would imagine) and is an amateur philosopher.

I met another lady named Hannah who was a Holocaust survivor. I don’t know much about her but she’s been at the kibbutz for decades, is in her late 80s or early 90s, and still wakes up at 5AM everyday to open the kibbutz factory!

I met one of the neighbors of my friend’s sister who grew up at this kibbutz. She was part of a common kibbutz practice: separating children from their parents at birth. Her daughter currently lives in the U.S. She left the kibbutz and married but recently returned after her father passed away. Her mom was French-Moroccan and her dad was French-Polish and they came to Israel and were part of the initial group of founders of this kibbutz! She baked this amazing lemon cake and gave me the recipe. She currently works in the kibbutz laundry facility and is also a painter!

I met many other interesting people and it was fascinating to see how each person contributes to the unique character of the community and how each person works for the benefit of their neighbors. I even went to my first Jewish funeral which was surreal. The lady moved from Poland to Mexico in the 1930s and after marrying and having children she immigrated to Israel in the 1960. What a full and amazing life!

The natural environment in this area is absolutely AMAZING. And if you are interested in history look no further. The nearest town is Beersheba and ABRAHAM, ISAAC, AND JACOB WERE THERE IN THE BOOK OF GENESIS!

I mentioned in my live video that the kibbutz movement was a manifestation of the Russian Aliyah (Aliyahs=waves of immigration to Israel). These Russian immigrants and other immigrants from Europe built agricultural communes. The first kibbutzim came to be in the 1910s and 20s but the kibbutzim in the Negev didn’t emerge until the 1940s. SN: I made some boo boos in the live video so don’t take it too seriously. These collectivist communes have largely switched from agricultural output to industrial production. See, members of the kibbutz are paid every month, provided with a house, hot water, electricity, phone, internet, and every other modern convenience. But they all have to contribute to the kibbutz for years in order to get these privileges. The peak of the kibbutz movement came in the late 80s but has declined steadily since.

As I said, the kibbutz reminds me a lot of U.S. Army bases. There was a library, several schools, a clubhouse, an art gallery, a laundry facility, a cafeteria, a clothing store, a grocery, and a pub!


One thing that intrigued me was that this Kibbutz was largely secular. They did offer Friday dinner and celebrate Hannukah at an optional children’s party, but the only religious activity came from guests staying at the hotel who prayed before Shabbat began. After staying in a 4-Star hotel in the capitol that wouldn’t allow people to play piano in the lobby on Shabbat, had a candle station (the Hilton even had a synagogue), it was confusing that a historical community in the heart of the country had no religious life.img_2150

Kibbutz life is really interesting and I think it is a great way to create new communities. I have my economic reservations, but I think it provides a great quality of life for people from so many different backgrounds! The kibbutzim served a very vital purpose in the founding of Israel and have contributed so much to the economic, political, historical, and social fabric of the society.
Everyone was extremely nice to me and I am forever thankful that I got to have this experience. I’ll definitely go back one day! Hopefully in the summertime! 🙂

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I hope you’ll stick around for my next travel series…I’ll let you know where I’m going when I find out! 🙂