“I did my best. I came up short. Can any of you claim otherwise?”
Strangers With The Same Dream, by Alison Pick, is set in 1921 when the first kibbutzim were being established on land that would one day form a part of Israel. The tale provides some understanding of why the pioneering Jews felt entitled to settle in Palestine. It acknowledges the righteous anger their actions ignited among those they displaced, whose families had lived there for generations.
The story is told from three points of view.
Ida is a young Russian fleeing persecution following her father’s brutal murder, whose mother was assaulted by the perpetrators and thereafter encouraged her daughter to go ahead of her and her younger child to help found a homeland where Jews could live safely and feel they belong.
David is the de facto leader of the new kibbutz who, a decade previously, was among pioneers founding another community. He was required to leave following the death of a young girl.
Hannah is David’s wife and has to live with the anguish of collective decisions made in the name of expediency and equality, which rob women of autonomy over their bodies and offspring.
In coming to this story I bring decades old memories of a summer spent volunteering on a kibbutz during which I worked in the younger children’s accommodation block. As a non Jew I have always struggled to understand why, over the centuries, Jews have been persecuted. If my reading of this book is correct it is, to some extent, because they believe they are God’s chosen people and therefore have rights above other races and religions. They appear to regard Jewishness as their nation more than where they reside, wishing to breed only amongst themselves and preserve the ancient bloodline they believe goes back to biblical characters, Abraham and Sarah. They seek peaceful acceptance, to be allowed to contribute and function within society, but choose not to fully assimilate. They are not, of course, the only cultural entity seeking to hold themselves apart. And yet, exclusion fuels resentment.
The story opens with a narrator, a ghost, informing the reader that they did not commit suicide as those left behind were led to understand. This Being wishes the truth to be known claiming their honour is at stake.
Part One is Ida’s story. We are introduced to her in the straggly line of new settlers, mainly male and from Russia or Germany, as they wind their way through the Palestinian mountains. They reach the swampy lands where their new kibbutz is to be founded. They are challenged by the resident Arabs. The supplies the Jews carry includes barbed wire. Within the collective, workers may be regarded as equal but there will be a need to protect the land they are taking from those who many look down on with disdain, and also fear.
David tells the new settlers that they must surrender their possessions, that all will be shared and used according to need. This first test of the Utopian ideal lays bare the contamination of human desire and possessiveness. Ida has brought with her valuable candlesticks, heirlooms entrusted to her by her now longed for mother. Ida knows that if she surrenders them they will be sold to raise necessary funds. Jewish customs on high days make use of many revered objects yet the kibbutz ethos demands a relinquishing of personal assets and desires, for the common good.
In tableaus through the turning of the seasons the reader is offered glimpses of the challenges faced by the idealistic young people as they drain and clear the land for ploughing and planting whilst going hungry and sleeping in tents. Ida falls in love with Levi who becomes sick. Her early decisions come back to haunt her, and wreak wider damage she could not have foreseen.
From time to time further groups of settlers arrive. They are swarmed not for the skills and effort they offer the collective but for the effects they carry and must submit to be shared. There are resentments as talents do not receive the wider recognition they may achieve elsewhere. There are power plays at work as secrets are used as leverage.
Part Two is David’s story and was the most challenging to read as he is an intensely self-centred character. We learn why he had to leave the kibbutz he helped to found, and then how the events recounted in Ida’s tale are viewed through his eyes. David is the embodiment of the weaknesses of many men: lust, ego, a need for attention and laudation.
“All a boy wanted from his mother was comfort, and to be the centre of her universe. It was this they were trying to get back to their whole lives.”
There is an undercurrent of discontent, disagreements over how best to achieve the ideals for which the settlers strive, and what these may mean for the individual.
David talks of equality and freedom yet seeks out only the beautiful women. He regards them as existing for his gratification, including somewhat disturbingly his daughter, Ruth. Although he becomes irritated by the child’s demands he muses that he is pleased she is a girl rather than a boy. He quashes thoughts of his ineptitude as a leader and fears being eclipsed.
The third and final part tells the same story from Hannah’s point of view. By now we know that she has had to live through heartache due to David’s actions but not yet the extent of his betrayal and its terrible consequences. In such closed communities secrets will not stay buried. They bubble to the surface, expelled in part due to guilt and mistaken belief that others grant them the same attention and importance as the bearer.
The structure of the story is a familiar device jarred slightly by the occasional interjections from the ghost narrator. It is a compelling tale to read but not one that is entirely satisfying. David is almost too stereotypically unlikable (“It was not love, it was appetite.”) and there are many limited snapshots of characters whose roles then peter out.
What is offered though is an understanding of how the kibbutzim were created: the hardships endured by the founders in their quest for a homeland, how the land was taken. Having lived in one, albeit briefly and as an outsider, it would appear the discontents I observed in the 1980s existed from what was reminisced about, particularly by the more elderly kibbutzniks, as the exemplary beginning. As a fictionalised history of the region this makes for interesting reading.
My copy of this book was provided gratis by the publisher, Tinder Press.