Growing Season at Acorn and Glomus

by Raven Glomus

It’s full into the farm season and this weeks roundup of stuff from our Facebook feed focuses on what’s growing at Acorn Community and Glomus Commune:

First, Acorn gets a lot of early lettuce and donates to their local food bank:

And then, on Instagram, someone at Acorn Community is bragging that their whole breakfast (vegetables and eggs) comes right from their own farm.

Meanwhile, here at Glomus, here’s Cicada of East Brook Community Farm (our communal business) bringing out the greens and veggies for our first weekly CSA of 2021. Farming is our business, and it’s a lot of work, but this is the payoff.

Finally, farm work is not just about vegetables. Here are some pictures of the cute little goslings that we are raising at Glomus:

Growing Season at Acorn and Glomus

Work is the Currency

by Raven Glomus

I have written about the differences between living communally and living in the mainstream (occasionally called ‘Babylon’ by communards).  One big difference is that money is essentially irrelevant within the communes.  (Money is highly relevant to the survival of communes in a capitalist society but, in this case, we are talking about how income sharing communities interface with the mainstream.)  There are jokes within the communes that you can leave a $20 bill lying around and find it in the same place several days later (assuming that no one has been cleaning the room) but don’t leave a candy bar lying around–because candy bars are worth something.

So what is the currency within the communes?  I would love to be idealistic and say something like love or compassion or justice, but the truth is that work functions as a currency within most communes.

East Wind’s nutbutter plant

I’d like to illustrate this by starting off comparing communes with cooperative households, a somewhat different form of community that I’m familiar with.  In a co-op house, you are asked to pay monthly for a room (and food and utilities, etc).  In some co-ops all rooms are priced equally, in some the price varies by the size of the room, and some use a sliding scale to price things but there is a price for everything.  They have to charge the residents in order to pay their rent or mortgage.  In addition, everyone is asked to do chores.

In a commune, there is no price and no chores.  There is no price because all income is shared equally and, thus, money is irrelevant.  There are no chores because it is all work.  Work is the currency.

Working on the Rope Machine at Twin Oaks

In many of the bigger communes, work is actually tallied up.  How careful this tally is depends on the community (Twin Oaks tracks hours carefully, Acorn is much looser about it).  In addition the amount of hours varies (although I’m not up on the latest policies, for years there was a 42 hour a week requirement at Twin Oaks and Acorn and it was a bit less, 35 hours, at East Wind).  In addition, Twin Oaks has a ‘pension plan’ that slowly requires less and less hours from older members.  Even though forty-two hours seems like more than the usual mainstream forty hour work week, they argue that it’s actually less because everything is counted as work.  

This is why I say that ‘chores’ are irrelevant.  At Twin Oaks, if you cook or clean or grow food or even take food to a sick friend, that is considered just as much to be work as work that makes income for the community.  Of course, you are cooking or cleaning for the community, but if you don’t cook, someone else does and you still get to eat it.  So you don’t need to cook unless you get hours for it and they argue that since most work is done on the commune, there’s no commute. If you averaged the amount of time many folks spend cooking and commuting in addition to paid work it would probably add up to sixty or more hours.

At Glomus, which is a much smaller commune, we don’t track hours directly.  Rather we pay attention to each other.  We can see each other working, we report in a meeting that we have each week about what we have been up to, and we do a yearly “Roles and Goals” report about what we’ve done and what we plan to do.  I can tell you that everyone here works hard–not because they are required to but because they love most of what they do and they want to make sure that certain things get done.  If someone did nothing but sit around and play video games or watch shows and didn’t do any observable work (and they weren’t having some kind of health crisis), we would probably asked them to either work or move on because there’s so much that needs to be done and we want to be fair to everyone.

Cicada at Glomus in the midst of our glorious garlic

And this is the reason that I say that “Work is the Currency”.  Everyone works so that we can survive.  We still pay attention to money (at least some of us) to make sure that the community’s bills are being paid, but within the community, we just make sure that everyone is working (and often working together) to make sure that we get what we need to get done, done.

And, maybe, if you are a Kahil Gibran fan, you might say that love really is the currency.

Work is the Currency

Commune Roundup: Corn Tools, Rainbow, Outing, Planting Kale

Here’s what’s been happening on the Facebook feed. A little snippet of life on the communes.

At Acorn, the infatigable Ira shows off a tool to get corn off the cob.

Here’s a link to the original on Instagram, where (if you poke around a little) you can watch and hear her demonstrate it.

Meanwhile, at East Wind, someone photographed this rainbow above the community.

At Twin Oaks, as beautiful as their community is, sometimes they just want to get away and explore something else. Here’s a crew on a spring outing.

And at Glomus, they are out in the fields planting kale.

Commune Roundup: Corn Tools, Rainbow, Outing, Planting Kale

The Work of Community

by Raven Glomus

Here’s some of our recent posts on Facebook. I noticed that a bunch of them are about the day to day work that goes on in the communes.

Here’s Andie at Glomus Commune drilling holes in a log so that we can inoculate the log with shiitake spawn.

Ira Wallace is justly famous for her books and work in behalf of communities, but here she is working in Acorn community’s high tunnel.

Moving money. Each month at Glomus Commune, Theresa, Cicada, and Raven get together to do the Financial Flow, where we track all the income and expenses for the month and compare them to the budget.

And at Twin Oaks, they boast about how little commuting time it takes to get to work. The community is small enough but they have bikes to make it even easier to go from place to place.

The Work of Community

A Community of Communities

from the Spring, 2021, Leaves of Twin Oaks newsletter

by Valerie 

Photo (clockwise from top left): Acorn, Cambia, LEF, Little Flower (Catholic Worker logo).
If variety is the spice of life, then life is good for community living in Louisa. In addition to Twin Oaks, there are several other intentional communities in the county.

How did these all arise? In early 1967, a supporter of the ideas of Twin Oaks donated the land we now live on—that is why we are located here. In the early 90s, we helped found Acorn, as a way of providing a communal living option for the 25 people on our Waiting List. In 2010, two ex-members founded Living Energy Farm, a fossil-fuel-free farm and community. And within the last 5 years, Cambia has sprung up nearby as well. We’re also connected with Little Flower, a Catholic Worker community that offers radical hospitality and does various anti-poverty, anti-military and anti-oppression activism. All of these communities are within 10 miles of us, and it makes for a great “community of communities”.

The advantages of this inter-connected network are many. Most of the other communities chose to settle here due to proximity to Twin Oaks, in order to take advantage of the social and skill-sharing abilities due to that closeness.

We collectively engage in various cooperative activities, including both work and play. If one community needs a skilled person such as a conflict resolution facilitator, or someone with experience repairing a broken well-pump, they need only look as far as the next community over. In this way we provide mutual aid. We share the work of Acorn’s Southern Exposure Seed Exchange business. We have developed a Labour Exchange Program amongst all the communities. It can be fun to spend time working at another community and sometimes very helpful to take a break from one’s home community, for example following a relationship break-up or similar community stress.

This broader network also provides a larger social pool and increased options for inter-community friendships and relationships. One family was “bi-community” for a few years and eventually settled into the one community that they decided fit them both best.  On major community holidays, we provide communal shuttles and send people back-and-forth, so we can celebrate with each other without each person having to take their own vehicle.

And when it comes to membership, each community has its own unique commune “flavor.” If a given visitor interested in communal living isn’t quite the right fit for one community, there are several similar-but-just-different-enough options nearby. It’s also not uncommon for members to move back and forth between communities either as dual-members, or, if they realize they are better suited to another commune, to make a more permanent move over to that one, while still maintaining their existing friendships and connections.

We know that diversity is strength and we are grateful for these diverse communities that share this piece of earth with us.

Twin Oaks: An income-sharing, egalitarian ecovillage of 100 people supporting themselves on 500 acres.

Acorn: A consensus-based community sharing income generated from the sale of heirloom seeds. 

Cambia: Focused on co-creating a culture of social sustainability and harmony that nourishes us as well as the earth.

Living Energy Farm: (LEF) A zero-fossil-fuel education center developing sustainable technologies that are accessible to all, regardless of income.

Little Flower: A Catholic Worker homestead that practices hospitality and does resistance work around issues of militarism and social injustice.
A Community of Communities

Spring Comes to the Communes

by Raven Glomus

It’s been a winter, but spring is finally coming. Here are a bunch of little snippets from the Commune Life Facebook posts showing spring’s arrival at some of the communes.

One of the first and happiest signs of spring are the flowers.

But even here at Glomus in the cold northeast, the flowers are slowly arriving:

At East Wind, Sumner did a nature video about bats, but a spring peeper (a tiny frog) made a guest appearance. The spring peeper’s high-pitched call marks the beginning of spring:

And at Twin Oaks, the somberness of winter seems to have given way to a spring giddiness.

Like trying to figure out how many communards can be stuffed into the hole in the center of their outdoor tables:

Or someone hanging a whole bunch of wigs to air out on a line.

Frogs, flowers, or even wigs on a line, we are more than grateful for the arrival of spring at the communes.

Spring Comes to the Communes

Kat Kinkade, the anti-guru: her complex but enduring legacy

by Keenan Dakota

From each according to their ability, to each according to their need” Karl Marx

Kat Kinkade, the founder of three successful communal ventures, who re-defined contemporary utopian theory, and who spearheaded the rebirth of a communal movement, improbably spent her waning years living alone in a small house with just her cats and pet rabbits for company.

Kat Kinkade

I first met Kat in 1982, and remained her friend until her death. On December sixth, the day that would have been Kat Kinkade’s ninetieth birthday, I looked her up online. I knew Kat to be a towering intellect and a complicated person, but the Kat Kinkade that I knew, and the legacy that she has left, were not represented in the articles I found. So I want to try here to take a shot at setting the record straight about Kat Kinkade.

In 1967, at the age of 36, Kat Kinkade didn’t merely want to start a commune where she and her daughter could live, she wanted to build a communal movement. After starting Twin Oaks, she founded the magazine, Leaves of Twin Oaks. She edited Communities Magazine and made sure that Twin Oaks kept the magazine afloat by putting in a great deal of money and labor until, many years later, it eventually became self-sustaining. Communities Magazine annually produced a Directory of Communities—the sole reference source for seekers looking for intentional communities. Later, Communities Magazine went online, creating the web site, still the go-to informational center of the global intentional communities movement.

Kat wrote and published two books, A Walden Two Experiment, and Is it Utopia Yet, about the founding and evolution of Twin Oaks Community. Twin Oaks held the first communities conference a year after getting started. This enduring yearly event (between 100 and 200 participants each non-covid year) has been the birthplace of dozens of additional communal ventures. Kat helped found the network of income-sharing communities, the Federation of Egalitarian Communities. That organization provided the inspiration, template, and early staff for the much larger, more expansive communal network, the Foundation for Intentional Community.

Kat Kinkade approached her movement building with missionary zeal. Her mission: a society based upon absolute equality. Kat meant to forge a model of society that would manage to defy the central failure of societies world-wide—the gravitational tendency of wealth to concentrate; the rich get richer, the poor get poorer. So, how do you know if a society has attained equality?

Equality in a community is a relationship structured so that no member envies another. Simple. [Equality creates]a general feeling of fairness, a logical first step in the pursuit of happiness.

(Kat in “Journal of a Walden Two Commune,” from “Walden House Newsletter,” Aug, 1966, p. 14)

My attitude to every request for special privilege was always the same: “Why you?” In other words, what is there about you that makes you deserve to have more than other people? …

I was known as a hard-nosed egalitarian, and this is one of the reasons people called me “very idealistic.”

(Kat in Is It Utopia Yet? 1994, p. 46-50)

Kat read the novel, Walden Two, about a fictional utopian society written by the behaviorist B. F. Skinner. She became inspired, and wasted no time gathering a small handful of other idealists who saw this book as a how-to manual for starting an actual utopian community.

Even as those first eight pioneers unloaded their bags from a van in June of 1967, adherents arrived, eager to join, but, over the coming years, the community chose, to Kat’s enduring disappointment, to put new applicants on a wait list, allowing the community to grow only at a modest pace. In a few years, frustrated that her cohorts lacked appropriate enthusiasm for growth, Kat left Twin Oaks and founded East Wind community. Kat Kinkade’s goal was to gather up all of those eager young people seeking community being turned away by Twin Oaks and to quickly grow East Wind to several hundred members. Kat drafted East Wind’s initial policies in order to welcome open membership as a means to spur growth. Kat’s stated ambition was for the community to grow to 1,000 members. Yet, as East Wind stabilized at around fifty or so members, contentiousness escalated. Rather then fostering tolerance, strife from open membership caused the community to change direction, slow growth, and become more selective.

Disappointed yet again, Kat Kinkade left East Wind. Eventually, Kat rejoined Twin Oaks where, twenty years later, as Twin Oaks had a growing wait list, Kat set about starting her third communal experiment, Acorn community, essentially an anti-Twin Oaks, and an anti-East Wind. No longer focused on rapid growth, Acorn would remain small. There would be more commitment to interpersonal connection, less focus on written policy. At Acorn, financial rules would be looser than at Twin Oaks, so people could meet individual needs more easily.

All three communities, Twin Oaks, East Wind, and Acorn continue to thrive today.

Although all founded at different times and having differing premises, among these different communities there are structural commonalities:

–A commitment to financial and political equality among all members—no class divide.

–The structure of the community is a corporation. The corporation owns everything. No individual’s name is on anything—not a house, a plot of land, or even a car—therefore, no one person will control decisions.

–Equity accrues to the community—no draining of communal coffers for personal pay-outs if (when) members leave.

–In case of dissolution of the community, communal assets are not divided up among the members—no temptation to dismember the community once it becomes financially successful.

–Labor is valued equally—no tendency to develop a professional elite. This type of labor ideology also recognizes as valuable work that in other societies is devalued and done by the disempowered—often a racial minority, or women, or immigrants, or children—or all of the above.

–Members accepted on the basis of their ability to work and get along with others—no purchasing membership privileges.

Keenan and Kat

Kat Kinkade and I were, bizarrely, both in the same visitor group at Twin Oaks, applying for membership in 1982. Kat was returning from her stint living “in the wilderness” after leaving East Wind. (The wilderness, in this case, was Boston.) While living at Twin Oaks, Kat did not hold back on expressing her disappointment at the many failures of the community. I was surprised to hear the founder disagreeing with the entire premise of the community that she founded, and where she was living.

Part of my disillusionment came from watching the worst aspects of communism in action. I saw a larger and larger part of the community sitting around on the front steps of the dining hall smoking cigarettes and drinking their wake-up coffee at 11 in the morning, and heard them ridicule as “workaholics” the people who made the money and kept the organization together. There was gross exploitation, but in reverse. The proletariat was exploiting the manager.

Particular personalities are watchdogs to make sure that nobody else gets more than them. I just loathe this trait. So little by little I thought, “This is not merely an ugly trait in a particular individual.” Our rigid equality sanctifies envy. You know what I said when we first started this community back in 1967? I wrote, “Equality in our community is that state in which no one member envies another.

(Kat in Is It Utopia Yet? 1994, p. 87-89)

It took me about seven years and a fair amount of self-examination, as well as observation of the people I lived with, to discover some unsettling things about my equality theory. People will and do work for the common good…when the Community desperately needs to have a great deal of work done in a hurry, it relies about ninety percent on good will, personal conscience, the labor system, and community feeling…if we’re going to get the other ten percent, we need to add an incentive program of some kind, some method by which added effort gets added reward. I have learned that personal gain is, not a stronger motivation than the good of the Community, but a more reliable one. I no longer preach absolute equality. I live…a rough equality that doesn’t create gross differences or engender severe envy. Give people a little chance to serve themselves on the side, and they will give heartily out of their core efforts for the group.

(Kat in Is It Utopia Yet? 1994, p. 46-50)

Kat, in her later years, tried to gently moderate the extreme egalitiarianism embodied in Twin Oaks’ policies—the very policies that, years earlier, she had drafted. Kat, as a community planner, created communal labor budgets that allowed people to write music, articles, books and plays—as well as to perform music and plays. Kat was part of a group that re-worked the labor system to allow more individual flexibility (Members who worked more hours each week would gain more freedom from labor constraints.) Kat established a committee that offered labor and money grants to individual members for their personal hobbies or needs. To allow people to travel, Kat created a seniority-based vacation fund. Kat supported the community in creating an income incentive program that allowed a member or groups of members to work “off the system” for money to fund personal and group projects.

However, Twin Oaks was populated by idealists why had been drawn to Kat’s earlier writings about absolute equality—many had not kept up with Kat’s own evolving ideology. Each of Kat’s proposed “liberalizing” policies was approved only over resistance, or allowed only on a temporary, experimental basis. As Kat lost political influence these policies were re-examined, cut back, or canceled completely. Currently at Twin Oaks, every one of these policies that Kat favored has been undone.

Kat Kinkade eventually just wanted to live on her own. In 2005, at the age of 74, she moved into a small house near Twin Oaks, paid for by her daughter. Soon after that Kat was diagnosed with cancer. In 2007, once she began to seriously decline, Kat moved back to Twin Oaks, and died in July of 2008. Her daughter, Josie, a doctor, said that her Mom received Rolls Royce care those final months at Twin Oaks.

Online these days, uninformed critics of communal living refer to Kat Kinkade as a guru—they paint a fearsome picture of her as a domineering presence. Kat provided leadership, but she did not have the traits typically associated with a guru. She started a new community and, once it was on its feet, she left. By this means, Kat ensured that other leaders emerged, overcoming the problem of “founder’s syndrome.” Kat did not feel threatened when members aspired to leadership, rather, she sought out and encouraged leadership in others. Far from being the keeper of the ideological light, Kat was often critical of whatever community she lived in, this granted space for other members to step forward as the public face of the community. Kat actively disliked acolytes. She gave short shrift to anyone who could not engage in a lively intellectual debate—she was pleased by members who could cogently disagree with her.

Being willing to actually change her mind was the key attribute of Kat’s that allowed her to be so effective. Kat believed in honestly looking at her own beliefs—even deeply held beliefs—to see if they held up in the light of new information. Kat believed in trying things out—experimenting—then examining and accepting the results of those experiments. Because Kat Kinkade grounded her actions and policies in reality-based information, what she created endures—three thriving communities and a thriving communal movement. Thank you, Kat.

Kat Kinkade, the anti-guru: her complex but enduring legacy

A Long Winter at the Communes

by Raven Glomus

We have had snow for months here at Glomus Commune and we are still waiting for it to clear, but there is snow and ice at all the communes. Here’s some pictures of it from our Facebook page and various Instagram accounts.

First, here at Glomus:

And at East Wind, they are very excited about the Ice Pillars that have formed:

Twin Oaks contributed a video of one of their creeks in the snow:

And at Acorn, they are having fun on a snow day:

One more month until spring!

A Long Winter at the Communes

Dancing in the Aisles

We published on Wednesday about how Twin Oaks has been helping the Acorn Community with the Seed Racks portion of their business, Southern Exposure Seed Exchange. Apparently, folks from Twin Oaks have also been going over to Acorn and helping them directly with shipping out seeds. Here’s a little video from the seed room at Acorn.

Keenan Dakota from Twin Oaks added this comment when the video went up on our Facebook page:

Dancing in the Aisles

Seed Racks at Twin Oaks

Acorn Community’s business, Southern Exposure Seed Exchange (aka SESE), is probably the most successful of any of the communal businesses, and with the pandemic, it seems to have become even more successful. In fact, Acorn has more business than they can handle and has been really good about sharing the business with other communities, starting with their neighbor (and the commune that helped start Acorn), Twin Oaks.

One of the parts of SESE is their wholesale business–selling seeds to garden stores and other businesses that then sell seeds to individual customers. Because these businesses display the packets of seeds in display racks, the wholesale wing is called Seed Racks and Twin Oaks runs that part of the business. Recently, with the increased sales, Twin Oaks had to create a larger space for the business. They put up a piece on Facebook and we copied it to the Commune Life Facebook page.

As you can see, over three hundred folks looked at this, and we got five responses.

I think that it’s great that the communes can support each other.

Seed Racks at Twin Oaks