Carol A. Hand
“Is it not right, then, that education should help you, as you grow up, to perceive the importance of bringing about a world in which there is no conflict either within or without, a world in which you are not in conflict with your neighbor or with a group of people because the drive of ambition, which is the desire for position and power, has utterly ceased? And is it possible to create a society in which there will be no inward or outward conflict?”
(Krishnamurti, 1964, Think on these things, p. 52)
Living through the polar vortex forced me to question the wisdom of continuing to try to survive on my own. Of course, I am not totally alone. I have supportive friends and family, but this past winter they all had their own challenges to attend to, their own leaking roofs and freezing pipes, icy roads to travel to get places not served by public transportation, and never-ending snow to shovel despite artic temperatures. It has led me to the realization that living the way we do in this neighborhood isn’t wise or sustainable. Each family has its own separate dwelling, heating system, and needs to attend to all of the chores associated with survival on their own.
As much as I would like to head off to an intentional community, I am skeptical. I already tried that, twice. I am still laughing about the second attempt. A group of successful, smart people coalesced to prepare for the end of the world in a small farming community in central Illinois. I wasn’t there because of the nonsense the charismatic leader espoused. I was there because it made sense to share the work of growing food, contributing one’s unique skills to a collective, and reducing one’s carbon footprint on the environment. But the need many people have to follow leaders has never ceased to baffle me. Taken to extremes it is hilariously ridiculous or frighteningly dangerous.
Photo Credit: Carnival Swing – miss-thrifty.co.uk
When I think of collective living, I think of people in my second alternative community experience. The leader organized a community-wide event for members — a chance to raise their IQs, for a moderate-sized fee of course. One of the members offered his large home as the training venue, and many attended the evening event. Attendees were greeted at the door and were given small brown paper bags as they entered. At the appointed time, the lights were dimmed and attendees were told to strip down to their underwear and breathe in and out of the paper bag for 10 minutes. They were promised that this exercise would improve their IQs – it would make them smarter!
(Then, I didn’t have internet tools to research the scientific validity of these claims, but in writing this essay many years later, it seemed wise to give it a try. Breathing into a paper bag for 5 minutes does seem to be a credible treatment for anxiety-triggered panic attacks – it helps rebalance elevated oxygen levels from over-breathing during attacks by increasing CO2 levels in the blood stream. People often feel immediate relief. So in this ingenious money-maker, creating a stressor and then reducing its impact left people with the impression that they felt better and brighter as a result of the exercise! Yet I only discovered wily walnut’s claim that the “Brain Bubbles” created by blowing in and out of a paper bag is one of the techniques one can use to raise IQ.
My partner and I were invited, but we declined. I heard about the event later from a friend who did go and felt even less intelligent as a result. My partner and I decided to leave the periphery of the community soon after.
The reasons for leaving my first attempt at “community” were not as amusing. Like the second community, the first was organized around a charismatic leader. But the followers were much younger, as was I when I first arrived, a single mother with a one and a half year old daughter. We hitchhiked, my little one in her stroller packed with necessary supplies and $20 in my pocket, trusting the kindness of the universe to help us survive. We weren’t escaping abuse, merely a mind and spirit-numbing environment of never-ending criticism and cold indifference — a life lacking warmth and laughter and possibilities for something better than the pursuit of empty material comforts. In the next four and a half years, our lives were transformed.
By the time we arrived, the alternative community had been in existence for more than 3 years and had grown from less than 20 people sharing a treehouse to more than 200 people spread across four towns in northwestern Massachusetts. I willingly agreed to accept the principles espoused by the community, no drugs, alcohol, or promiscuity. Newer arrivals like my daughter and me were initially relegated to live with more than 100 members in a rural setting that included a large house and dormitory with a smaller two-story shed. Despite my battered self-esteem, I looked around the community and noticed more than 25 children under five roaming about who were without care or supervision. With two other mothers, I set out to create a daycare center. We were able to renovate the first floor of the two-story shed, adding a sink that I helped plumb, and a stove and refrigerator we were able to get for free. We scrubbed and painted, and found some furniture and made sure kids had meals and supervision.
During the first few months, there were a number of observations that raised my curiosity about cultural differences. I watched as people pushed each other out of the way so they could be the first on the bus to attend meetings organized by the community leader. They competed for the white sweaters that proved they were more spiritually evolved than others and bullied and demeaned those who were forced to wear brown sweaters showing their lack of spirituality. I pondered the disconnect between the spirituality they gave lip service to and their actions. I also pondered it as I witnessed how mothers who previously ignored their children suddenly were only concerned about their children, stashing private bags of food for their children in the daycare center refrigerator. Unlike other mothers, I felt the need to make sure all children had the best we could provide.
I was also aware of how disrespected and patronized I felt by those who were in the upper echelon within the rural setting hierarchy, explaining it away to myself as another indicator of my many deficiencies. Despite my lack of self-confidence, there was still a noticeable difference between me and most of the members I encountered. I still thought about each of my actions and made my own decisions. I was perplexed by my observations that otherwise smart caring people did whatever the leader told them to do without question, even if it contradicted their deeply held values. Almost everyone else did unkind, foolish or illegal things because the leader told them to do it. Yet I stayed because I genuinely cared about my new friends despite all of these differences.
Slowly over the years, I gained skills and had experiences I doubt would even have come my way in another setting. I worked outside jobs as a waitress, nurse’s aide, donut finisher, receptionist, and seamstress, and as an attendant for an institution for people with cognitive and developmental challenges. As my status in the community rose, I moved from setting to setting. I travelled to the south to promote the community radio show, served as the booking agent and lightshow operator for a mobile disco, and ended up as the general office manager for the community, a buffer between the leader and ruling elite and the 200 members of the community. As my status in the community shifted, so did my ability to see more of what was really occurring. At first, I had believed most people followed the publicly proclaimed principles. I even believed that when I was the office manager, collecting members’ weekly donations, allocating funds to members to cover their needs, purchasing household supplies and food for twelve different enclaves, and buffering members from the never-ending demands for more money by the elite.
Again I pondered cultural differences. There were members who worked multiple jobs to donate all they could for the well-being of the community as a whole. There were members who never donated anything, but who were exempt because the leader favored them. There were members who were so wounded by life that they were unable to contribute anything but still needed resources multiple times a day every day. My carefully calculated food purchases to make sure each person in each house could have two eggs a day on Saturday and Sunday were glibly blown away by members from privileged backgrounds who thanked me for buying the eggs, proclaiming “I had six eggs this morning and it was such a treat.” I wondered how many children would be denied protein as a result.
But these were minor annoyances. There were deeper secrets I finally discovered – the way people’s hard-earned dollars were used to subsidize the costs of the leader’s alcohol and cocaine addiction. I thought long and hard about whether to stay and try to help someone whom I thought at the time wanted to recover or leave for my daughter’s sake. I came up with an alternative that I felt was reasonable. My daughter’s father agreed to take care of her for the summer. I would stay for that time to see what I could do to help the community get back on track. Two days after my daughter left, the leader of the community accosted me, yelling. “What the FUCK did you DO! Sending your daughter away was SO FUCKED UP!” (Those of you who have read my previous blog posts probably can guess how I responded.) I looked him at him calmly and replied in a quiet voice, “If you want to understand why I act as I do, it would be better to ask me. I always consider important decisions very carefully knowing that it is my karma not someone else’s if I make mistakes. It is not your right to question or judge my decisions. And it’s certainly not your right to tell me what to do.” He turned red in the face and screamed “GET OUT! GET THE FUCK OUT NOW!!!!” This was the only command I obeyed, but based on my own decision that it was the wisest course of action. It was not until decades later that I learned about the sexual abuse women and children experienced at the hands of the leader and his closest cronies, something many former members still prefer to ignore as they continue to believe they are “more spiritually evolved.”
So as I ponder the wisdom of living in an intentional community, I remember these experiences and ask if it is possible to find people who can really build a community based on comradeship. Can people escape the need to follow a leader? The organizational structure that both communities and every organization I have worked for shared in common was based on hierarchical power distinctions. Those organizations that were the most dysfunctional took oppression a bit further, using the “hub” style of management. The person in charge developed personal connections with each member or employee separately and discouraged the development of inter-collegial relationships by pointing out the deficiencies of all the others, a divide and conquer tactic that isolated people from each other and made them easier to manipulate. A picture is worth a thousand words here.
Photo Credit: Hub-Management Powerpoint slide
The three-dimensional picture of the carnival swing (above) is a more effective illustration. Each person is isolated, reliant on a thin tether that connects them to the power source for their continued survival, a power structure they are incapable of penetrating because of its distance and protective isolation. Each worker or member is easily replaceable, a part of the ride. How can such a structure do anything other than encourage individualism and selfish preoccupation? Can intentional communities undo the unconscious programming of what “leadership” means to those socialized in the dominant culture?
Perhaps I am stuck in my romantic notions of “traditional” Ojibwe culture. In order to become an adult, each individual was encouraged to find his or her own gifts in order to more fully contribute from a grounded foundation to the well-being and survival of the community as a whole while protecting the environment for future generations. I wonder if this ideal is possible. I wonder if the moral of the Sufi story that John McKnight relates is true, “You will only learn what you already know.” Do we as a people already know that our survival really does depend on everyone else who shares the planet? Do we really already know what it takes to live with others in inclusive, respectful, constructive, peaceful ways?
For the sake of my grandchildren and generations to come, I hope we already do know or are still able to learn.