Urban Kibbutzim: A Growing Movement

 

 

By Anton Marks

from Communities magazine, Winter issue #177

 

The first kibbutz was established over 100 years ago, and over the following century, a network of almost 300 full income-sharing agricultural communes was established all over Israel. The plan was based on anarchist principles, whereby this federation of communities would coalesce into a whole cooperative society, without centralized government or borders.

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Fast forward to the year 2017. The rural kibbutz communities are in retreat, there’s a strong central government and, albeit for very different reasons, the country has no clear borders.

However, there are those who have taken up the mantle of taking responsibility for shaping the society, young people who are establishing hundreds of urban communes that, both individually and as movements, are affecting change in the inner cities—communes of educators who are working against violence, racism, homophobia, and poverty.

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I am a member of Kibbutz Mishol, one of the many intentional communities that have been established over the past 20 years. We are 130 people, all living under one roof, making decisions together, bringing our children up together, sharing all of our income, 10 cars, our living spaces, and a handful of dogs, cats, and chinchillas.

Our kibbutz is in the city; in fact, we are situated in one of the most deprived neighbourhoods in the country—and it’s a choice. We’ve made this choice to work together with our partners in the local municipality, and together with our partners who live in this city, to shape the wider community for the benefit of all of its citizens—Jews, Arabs, those from the former Soviet Union, from Ethiopia, asylum seekers, religious, secular, left, and right.

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We have established a nonprofit organization through which we run all of our educational projects. For example, we run a local public elementary school, non-formal education in after-school centres, a youth movement, a coexistence project, and educational tours to Poland. In addition, we have teams of people working together taking responsibility over the inner functioning of our community—looking after our cars, our building, our children, our finances, our learning, our relationships, and our culture.

It’s a healthy tension in our lives: to what extent are we focused on the internal—living together and improving our relationships, creating a community making decisions by consensus, challenging societal norms when it comes to gender roles, understanding the different needs and different abilities of our members—and to what extent on the external—our interactions and impact on the surrounding society? Do we exist for ourselves, as a lifestyle choice, or is our aim to use community as a vehicle for changing the world around us?

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The kibbutz-building enterprise started as a way of taking responsibility over the needs of a developing society and a developing economy—agriculture, creating towns and villages, defending the borders, building a public health system, a nationwide union, newspapers, etc., etc. Today the needs of the country can be found in the inner cities, draining the social swamps of society, rather than the physical mosquito=infested swamps of the early 20th century backwaters of the Ottoman Empire.

These urban communes, largely situated in the geographical and economic peripheries of Israel, springing up like mushrooms after the rain, are a model of how an alternative society can be built within the existing capitalist society—not as isolated independent communities, but as a network of communities which together offer an example of how society can be structured in a more just and equitable way.

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Having previously been living communally for 18 years in the North of Israel, I’ve now spent the last 18 months living in the American suburbs of Rockville, Maryland. It’s a surprisingly easy adjustment to make—two adults and two young children living in a faceless apartment block with pool, fitness center, and Amazon deliveries 24/7.

I have been active on the international communal scene for many years—I am a board member of the ICSA (International Communal Studies Association) and have attended three of their international conferences.

In addition, I have been general secretary of the Intentional Communities Desk (formerly known as the International Communes Desk) and was editor of their magazine C.A.L.L. for 15 years.

I’ve visited communities in different places in the world and so upon coming to the US it was important for me to connect to what is going on here. Here is the list of communities I have visited on the East Coast, several within a few miles of where I have been living.

  • Baltimore Free Farm: an urban farm of activists and gardeners who gave me a tour of the farm and showed me their space where they host events.
  • Compersia, DC: a small urban commune whose members I’ve met a couple of times, including a visit to their house in DC.
  • Twin Oaks, Virginia: I attended the Communities Conference last year at the 50 year old full income-sharing ecovillage. I was extremely excited to visit their former children’s house named after the first kibbutz, Degania.
  • Platte Clove Community: I stayed for a few days at the Bruderhof community as a guest of members who had visited me in Israel
  • Maple Ridge Bruderhof: a visit for a couple of hours, including a tour of the community and meeting old friends who had also visited my kibbutz in Israel.
  • Rondout community in Kingston, New York: an urban Bruderhof community that runs their own preschool.
  • Eastern Village Cohousing: a community in the nearby neighbourhood of Silver Spring, Maryland.
  • Takoma Village Cohousing: another local cohousing community.

 

 

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Urban Kibbutzim: A Growing Movement

Twin Oaks Over Time

by Valerie

from The Leaves of Twin Oaks, Fall 2017

Fifty years is a long time, and we know life is change. Here are some aspects of life at TO that have not-changed and changed; how we’ve remained “True To Our Roots” and how we’ve “Embraced Change”.

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Group Photo from 20th Anniversary

“True To Our Roots”

What’s Stayed Essentially The Same Over 50 Years

Egalitarianism and Income-Sharing: We have stayed true to these original values. This (combined with our size of 100 people) sets us part from most intentional communities. We continue to have a communal economy and non-hierarchical decision-making and access to community financial and other resources. We still share the profits from our businesses, as well as our houses, cars, bathrooms, a checkbook and the joys and challenges of living so closely together.

The Planner-Manager System: Taken straight out of B.F. Skinner’s book “Walden Two”, this model of self-government has served us well over our 50 years. Each work area (Garden, Kitchen, Office, etc.) has a Manager who organizes and keeps that area functioning smoothly, while issues that affect the community as a whole are facilitated by a rotating group of 3 Planners.

The Labor System: Although we’ve tweaked it a few times over the years, the Labor System is still at the core of our self-organizing.  Every Tuesday, each member hands in a Labor Sheet for the coming week. The Labor Assigner essentially has a list of all the jobs that need to be done that week, and they work their magic to match up the open jobs with the people who sign up to do that type of work. At once flexible enough to allow members to do only the work they want to do, and structured enough to fill several hundred workshifts a week, the Labor System is a thing of administrative beauty. In a significant way, it is the backbone of the community and some people believe what kept us from folding like so many other 60´s communes.

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Group Photo from 50th Anniversary

“Embracing Change”
What’s Changed Over 50 Years

Technology: Like the rest of the planet, this is more present here than ever before. Along with much of humanity, we have cell-phones, social media, websites, and our long-term ban of commercial television is somewhat moot in the age of online streaming video.  However we do have some communal limitations on when, where and how much members can use some technology.

Child-Care: We long ago abandoned the 100% communal child-raising that Skinner favored and we practiced for a time, although we do still do some group childcare shifts.

Community Income Streams: During the “Pier 1 decades” (roughly the 70´s – 90´s), making hammocks comprised up to 80% of our communal income. When Pier 1 dropped us in the early 2000´s, we had already begun to diversify our businesses. Today, Hammocks makes up about 20% of our income, Tofu/Soyfoods about 30%, with the remaining 50% divided among various smaller collective businesses including Book Indexing, growing and packaging seeds for our sister-community Acorn’s Southern Exposure Seed Exchange company, doing administrative work for the Fellowship for Intentional Community, and more.

“No community is an island”: For many years, Twin Oaks was the sole intentional community in Louisa County where we are located.  Beginning in the early 90´s when we helped start Acorn Community 8 miles from us (to accommodate our Waiting List of 25 people), every few years another new community has sprouted up, with appropriate tree-themed names to boot-first Acorn, then Sapling, and now Cambia (as in tree bark cambium) and Living Energy Farm (shortened to LEF, pronounced “leaf”). There is a high degree of interconnectedness among the Louisa communities, from Labor Exchange agreements to cross-community friendships and romances.

Twin Oaks Over Time

What Past and Present Communities Can Teach New Communities

by Raven MoonRaven

from Communities Magazine, Fall 2017


I was inspired to write this by a link I was sent to an article entitled “Utopia Inc.” It was subtitled: “Most utopian communities are, like most start-ups, short-lived. What makes the difference between failure and success?” (Find it at aeon.co/essays/like-start-ups-most-intentional-communities-fail-why.)

As someone who is interested in starting communities (and has started communities), I’m well aware of the precariousness of new communities. What can folks who are trying to start new communities learn from the communities of the past as well as those around now that have lasted?

First of all, as the author of the online article (Alexa Clay) points out, 90 percent or so of new communities fail—but that’s also true of business start-ups. Starting a new venture is always risky. However, as the author also points out, many of these communities weren’t very well put together to start with. She goes on to say that “intentional communities and utopias can serve as short-lived petri dishes for emergent culture.” This is very similar to my personal view of communities as laboratories for social change. In communities, we see what works and doesn’t work. So looking at other communities can help us decide to whether it makes sense to try something or not.

In looking at past communities, Ms. Clay talks about Fruitlands, which is my favorite example of how not to start a community. The founders (Amos Bronson Alcott and Charles Lane) mandated a very strict and rigid routine. The Wikipedia article on Fruitlands claims, “Diet was usually fruit and water; many vegetables—including carrots, beets, and potatoes—were forbidden because they showed a lower nature by growing downward.” There were no formal admission requirements or procedures to join the community and they attracted quite a few men (apparently Alcott’s and Lane’s wives were the only women) who do not seem to have been the most stable characters. I think that one of the biggest problems was (quoting Wikipedia again): “many of the men of the commune spent their days teaching or philosophizing instead of working in the field.” Fruitlands lasted only seven months. Given how it was structured, I’m surprised it lasted that long. But we now know that you can’t run a farm by discussing philosophy.

The author also talks about New Harmony and she points out that (not that different from Fruitlands), “Of its population of 800, only 140 were adept at working in local industry, and just 36 were skilled farmers. The community was far too open and indiscriminate in its invitation, allowing anyone to join, and attracting a lot of free-riders without the necessary skills or appetite for hard work.” New Harmony lasted two years.

When Alexa Clay looks at success stories, she points to spiritual communities such as the Shakers, Quakers, and Amish. One thing that I notice about all of them is a willingness to work hard.

One community that I’m surprised she doesn’t mention is Oneida, which lasted a

Oneida Community
A building at the Oneida Community between 1865 and 1875

good 30 years, and embraced a very communal structure and complex sexual structure in the 19th century, and, from something I read, was missed by many of its members after it was gone. Unsurprisingly, they had a good work ethic. (From Wikipedia: “All Community members were expected to work, each according to his or her abilities…. Community members rotated through the more unskilled jobs, working in the house, the fields, or the various industries.”)

A spiritual community that has lasted much longer is the Amana Colony, which was founded in 1859, and continued communally until 1932, when the community split into a spiritual “Church Society” and a for-profit company which continues to own much of the land. Again (from Wikipedia): “For eighty years, the Amana Colony maintained an almost completely self-sufficient local economy, importing very little from the industrializing American economy. The Amanians were able to achieve this independence and lifestyle by adhering to the specialized crafting and farming occupations that they had brought with them from Europe. Craftsmen passed their skills and techniques on from one generation to the next. They used hand, horse, wind, and water power, and made their own furniture, clothes, and other goods.” Amana refrigerators were a legacy of this community.

These communities come from what I think of the first wave of communes, that occurred during the 19th century, mostly between the 1840s and 1890s. The next major wave of community building occurred during the 1960s and early 1970s. Most of these communities are gone.

Ms. Clay does mention Findhorn, which began evolving in 1962 but was established as an official foundation in 1972. She quotes social entrepreneur Kate Sutherland who said: “It’s not utopia. It’s microcosm. Everything that’s in the outer world is there—marginalisation, addiction, poverty, sexual issues, power. Communities are just fractals of society.” However for Sutherland the difference between Findhorn and the rest of the planet boiled down to “good will and a clear commitment to waking up” or as she said, “People are willing to look at their stuff.”

However there are some other communities from the ’60s and ’70s that are still around. One of them is Twin Oaks, which is turning 50 this year, has almost 100 members who live very communally, and appears to be going strong. And, yes, they have a strong work ethic.

Twin Oaks hammocks and tofu, Oneida silverware, Amana refrigerators, Shaker furniture, Amish farming. Alexa Clay notes: “Perhaps the irony is that many of the administrative and managerial forces that individuals are running away from within mainstream society are exactly the organisational tools that would make intentional communities more resilient: that regardless of how much intentional communities with utopian aims seek to step to one side of worldly affairs, they succeed or fail for the very same pragmatic reasons that other human enterprises—notably businesses and start-ups—succeed or fail.”

But it’s not just about the willingness to work hard. It’s about building relationships, looking at your stuff (as Kate Sutherland said), and willingness to listen to each other. What amazes me, as someone trying to start community, is how many people still think just having a good idea is enough to build a community.

Unless we are willing to learn from other communities, both past and present, the failure rate of new communities isn’t going to decline.
Raven MoonRaven lives at the Ganas community in New York City and works with the Point A project  to start new egalitarian, income-sharing communities in the city. He also co-manages the Commune Life blog which focuses on the diversity of egalitarian, income-sharing communities.

What Past and Present Communities Can Teach New Communities

Fifty Years of Communes in America

Twin Oaks fiftieth anniversary was last week.  I didn’t go.

My friend, Aurora, who was there told me that Rudy, one of the Twin Oaks founders, spoke and said that when Twin Oaks was founded (in 1967), they thought a revolution was possible in their lifetime and one of the purposes of Twin Oaks was to show how people could live after the revolution.

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Rudy speaking

Another founder, Kat Kinkade, wrote (in her book, A Walden Two Experiment): “When we first came here we knew nothing of farming or any other way of making a living, other than working for wages in the city.  Some of us had never even done that.  What we did know is what kind of world we wanted to live in.

“…the central idea of the Community has not changed.  We are still after the big dream–a better world, here and now, for as many people as we can manage to support.  More, a new kind of human to live in that world: happy, productive, open-minded people who understand that in the long run, human good is a cooperative and not a competitive sort of thing.”

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Dinner at Twin Oaks

And, slowly, the influence of Twin Oaks began to create that kind of world, at least on a communal level.

In 1974, two more communes started.

In a piece in Communities magazine’s most recent issue (Summer, 2017), Laird Schaub wrote about the founding of Sandhill community:  “In February 1973 I was in a public library and happened across the current issue of Psychology Today.  It included an excerpt from a new book by Kat Kinkade, A Walden Two Experiment.  It described the first five years of Twin Oaks Community, and it changed my life.  …

“Because Twin Oaks was the inspiration and because I’d already done a fair amount of work to reject materialism, we set up Sandhill as an income sharing community, where all earnings would be pooled.”

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Around the same time, at Twin Oaks, they were having problems with getting more people than they thought they could support.  Kat Kinkade tells the rest of the story in her book, Is It Utopia Yet?

“Twin Oaks closed its doors.  It had as many people as it could comfortably hold.  …

“I would gladly have lived in a tent, eaten in shifts, and built sewage treatment on borrowed money, in order to see Twin Oaks answer the challenge of that supply of potential members.  I saw that lineup at our front door, people people eager to join, possibly hundreds of them but certainly dozens, and my response was a whole-hearted welcome–more than that, an excitement, a sense of grabbing history by the tail, a promise of a future community on a scale approaching Walden Two.

“… The rest of that story is the history of East Wind.  I left Twin Oaks, taking two members and some visitors with me, and we set out to form another community which would be like Twin Oaks in every way except one: we would never close our doors!”

East Wind, like Twin Oaks and Sandhill, continues to this day.  But Kat left East Wind after five years, spent four years working in Boston, and then returned to Twin Oaks.

 

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REIM, one of the original structures at East Wind

In 1993, Twin Oaks was faced with another long waiting list.  Kat Kinkade wrote (again from Is It Utopia Yet?):  “In some ways it feels like 1972 all over again.  The big difference is that this time I’m not alone in feeling the urgency of the problem. …

“The only politically practical solution I could see was to start another community, the same conclusion that had, years ago, resulted in the founding of East Wind. …

“It took eight months to accomplish this.  Two other communitarians, Gordon and Ira, joined me in an informal committee to get the new group off the ground.

“… Gordon’s untiring research eventually netted us a rundown but potentially beautiful farm about seven miles from Twin Oaks.  Thanks to Ira’s efforts, Twin Oaks consented to let the potential members have two gatherings…

“Acorn Community was founded April 1, 1993…”

Acorn Land
Acorn land

 

I’ve quoted a lot from Kat Kinkade, and she might have exaggerated her importance in the founding of all these communities, but it seems clear that Twin Oaks directly influenced East Wind and Acorn, and indirectly Sandhill.

When I was at Acorn, I found out things did not go smoothly from the founding.  Apparently, at one point they were down to six members and later went down to two members.  (Acorn currently has almost thirty members and is thriving.) When I asked someone who had been a long time member at both Twin Oaks and Acorn how Acorn had survived, I was told: “Two things: Ira and Twin Oaks.”  Ira Wallace is amazing and determined, but Twin Oaks, having been instrumental in founding Acorn, was not going to let it die.

There are now three newer communes near Twin Oaks and Acorn and, although each of them has been struggling at times, I feel confident that they will make it, because they all have the support of both Twin Oaks and Acorn.

Not all communities make it.  Two of the newer communities that were featured this past year in Commune Life haven’t succeeded.  Quercus is gone and Sycamore Farm is no longer in southern Virginia.  The founders of both of these communities have told me that they’d be interested in writing the story of what happened, when they get time.  (A line that I’ve heard from many busy communards.)

Then there was the Dandelion community in Kingston, Ontario, which was influenced by Twin Oaks, and founded in the 1970s and disbanded around 1990.  I would love to have the story of what happened there.  Nevertheless, Commune Life has been able to have pieces on two current Canadian income sharing communities, The Common Unity Project and le Manoir.

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Photo from Dandelion Community

And there are a bunch of new income sharing communities in the US.

There’s Oran Mór, which is near East Wind in southern Missouri, and the Stillwater Sanctuary/Possibility Alliance, near Sandhill Farm in northern Missouri.  And there is Compersia, in Washington, DC, which just celebrated its one year anniversary in March.  It is the first community spun out of Point A, which is a project that was founded by some Acorn and Twin Oaks members.

And all this traces back to the founding of Twin Oaks, fifty years ago.  Yes, there is a longer, wider world communal history, which the folks at las Indias sent us some of.  And, yes, there were income sharing communities in the US long before Twin Oaks.  (Though, sadly, Oneida and Amana have been gone for many years.)

But Twin Oaks is now fifty, has a hundred members, and is going strong.  For the people who question whether another world is truly possible, I say, “Yes. Look at Twin Oaks.”

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Twin Oaks fiftieth anniversary photo

 

 

Fifty Years of Communes in America

A Brief Communal History

by Raven

When I was in eighth grade (it was probably 1965), one of the nuns teaching us declared that the Apostles were the first communists.  I doubt (as I’ll show) they were the first, but it seems that they really did try to live communally.  From Acts of the Apostles (4:32,34-35): “Now the multitude of those who believed were of one heart and one soul; neither did anyone say that any of the things he possessed was his own, but they had all things in common. … Nor was there anyone among them that lacked, for all who were possessors of land or houses sold them, and brought the proceeds of the things that were sold, and laid them at the feet of apostles’ feet; and they were distributed to each as anyone had need.” (Gideons International, New King James Version)  It sounds pretty communal to me.

However, Marx and Engles reference hunter-gatherer tribes as Primitive Communism, citing Lewis Henry Morgan’s discussion of the communal living arrangements of the Haudenosaunee (or ‘Five Nations’ also called the Iroquois).  Wikipedia points out that “Egalitarian and communist-like hunter gatherer societies have been studied and described by many well-known social anthropologists including James Woodburn, Richard Lee, Alan Barnard and, more recently, Jerome Lewis.”  Human beings are tribal animals.  I’ve written about this on my personal blog.  I think that communal living is an attempt to recreate tribal societies, where everyone shared what they had.

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The grounds of the Oneida Community

The nineteenth century was filled with attempts at creating “Utopian Communities” and many of them were rather communal.  The Oneida Community (according to Wikipedia) “…practiced communalism (in the sense of communal property and possessions)…”  It lasted thirty-one years (from 1848 to 1879).  The Amana Colonies were founded in 1856 and (again according to Wikipedia) “They lived a communal life until the mid-1930s.”  Wikipedia also notes, “The Amana Society, Inc., corporate heir to the land and economic assets of communal Amana, continues to own and manage some 26,000 acres (105 km²) of farm, pasture and forest land. … Because the land was not divided up with the end of communalism, the landscape of Amana still reflects its communal heritage.”

Las Indias has given us a bit of communal history in their essay on “Communal Postcards“, starting with Fourierism and going onto the early Kibbutz movement.

The Bruderhof  is a group of Christian communities, founded in 1920, in Germany, and currently comprised of “more than 2,700 people living in twenty-three settlements on four continents.” They take biblical sharing very seriously.  “…at the Bruderhof, we believe that sharing our lives and finances in Christian community is the answer to all that is wrong with society today. Here we are building a life where there are no rich or poor. Where everyone is cared for, everyone belongs, and everyone can contribute.”

In the US, a second wave of communalism occurred with the commune movement of the nineteen sixties and seventies.  (Probably starting just about the time that that nun was pointing out apostolic communism.)  While many of these attempts were communes in name only and most of them are long gone, at least four of them are around in one form or another.

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The Oneida residence at Twin Oaks

Twin Oaks was founded in 1967 and turns fifty this year. They have been sharing income since their beginning. Unlike many of the communes of the sixties, it is around and going strong.  The Farm, in Tennesee, was founded in 1971.  While at its beginning “…Farm members took vows of poverty and owned no personal possessions other than clothing and tools…”, this changed.  “In 1983, due to financial difficulties … the Farm changed its residential community agreement and began requiring members to support themselves with their own income rather than to donate all income to The Foundation central corporation. This decollectivization was called the Changeover, or the Exodus.” (Quotes from Wikipedia.)  While The Farm is still around, it is no longer communal.  East Wind community was founded in 1973 by some folks from Twin Oaks.  As they say on their website: “We hold our land, labor, and resources in common.” It continues strong and communal.  And, finally, there’s Sandhill Farm, a small community founded in 1974, where they are still farming and living communally. (Here’s a brief history of Sandhill.)

And communes (income sharing communities) are still being formed.  Compersia, a new commune in Washington, DC, just had its first birthday.  Communal history is old, at least if you believe that tribal societies were communal, but it is still being written.  You can read the latest dispatches from those living communally on this blog.

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A scene from Compersia
A Brief Communal History

Communal Postcards

by las Indias

Postcards were created in Austria for first time in 1869 but its «golden age» started with the Paris Universal exhibition of 1900. When tens of thousands of visitors from the whole world arrived to Paris, postcards illustrated with all kind of modern wonders and monuments were waiting for them. Among them, a few images of the phalansteries and the famous Guise’s Familistere, the most successful social experiment of the time and the most remarkable edification of communitarism since the Antiquity. Even if Fourierism was a cooperative movement, not a communal one, we could say it was the first image of an intentional community recorded in a postcard.

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Familistere de Guise. Postcard sent in 1900 part of our collection. The Familistère was created in 1858 by famous Fourierist activist and innovator Jean Baptiste Andre Godin. It endured as a worker’s cooperative until 1968.

Ten years later, postcards already were an usual media for promoting «advanced ideas», specially of those groups and movements with a transnational aim, as Esperanto… and communitarism. Only few months after the birth of Degania, the first kibbutz, they produced their first postcard. In the one we have in our dining room wall, you still can recognize the young faces -all of them were around 20 years old- of the founders of the first egalitarian community of the twentieth century. It probably was the first photographic image of a living egalitarian community ever seen in Europe. Since then, Degania and dozens of other egalitarian Israeli kibbutzim made hundreds of them. You could explain the rise, trouble, differences and decay of the kibbutz movement just with them, covering decades of history.

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Postcard of the 1909 Universal Congress of Esperanto in Barcelona.

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Postcard sent from Degania, the first kibbutz, in 1910 after the first crop, also in our collection.

When we moved back to Madrid in 2015 we decided to get back to this tradition, making postcards a media for recording and sharing our own history as a community. We made then our first one and we sent it during the New Year celebration. The picture chosen was very symbolic: it was shot during the presentation of «The book of Community» in Gijón, an industrial town in the North of Spain and in the back you can see a gigantic reproduction of «Il quarto stato », the painting that has been «the» symbol of the worker’s movement in the twentieth century. We got the idea of adding to it a present. So, we prepared a web page optimized for smartphones with an electronic edition some of our books and we added a QR code in order to allow the receivers to easily download them in their cell phones.

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Postcard send by us at the end of 2015 during the new year’s celebrations of 2016

This year we made a second postcard. But, what was the image of the year? We made a lot of things during 2016: we published «The Communard’s Manifesto» and a book of readings, Caro became the first communard accepting a political responsibility in a national government since the seventies, our workers cooperative grew until 40 people and with them we made beer and for first time we successfully crowdfunded a project, we made a lot of activism, we also made new products and customers in the midst of the Spanish economic crisis… But the picture we choose was not related to any of this good news, nor it was as beautiful as the one in 2015. It was shot in Madrid’s airport very early in the morning, our eyes were almost closed but we were specially happy because it was the day Caro came back to Madrid from Buenos Aires to celebrate with the rest of us our 14th anniversary as a community. We added a QR code too, it has became a tradition.

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Postcard send by us at the end of 2016 during the new year’s celebrations of this year

As the postcards of Fourierist, kibbutznik or Esperanto propagandist, our postcards crossed the world and got into the houses of hundreds of friends an image of other possible way of living during a very troubled year. Many of them sent us back pictures of our postcards framed and exhibited in a wall of their homes. It meant a lot to them and to us. In a world of instantaneous massive free media, postcards are slow, small scale and low cost, nobody will expect anything great from them, won’t they? But they also are personal and full of meaning and ours is a movement focused in persons and full of meaningfulness.

Wouldn’t it be beautiful if we start a regular correspondence between communities and between every community and their friends with postcards of our own creation? Will it not be empowering to spread the world with meaningful letters and images telling of our way of live, values and aesthetics?

Communal Postcards