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In the late 1960s, Malcolm Terence left his job as a reporter for the Los Angeles Times to look for adventure and may have found more than he bargained for. The era had triggered unprecedented social and political changes in America, tectonic shifts that challenged war and the social order that oppressed people along lines of class, gender, and race. One branch was a back-to-the-land movement, and Terence, who had just traveled for a year managing a rock band, strayed into Black Bear Ranch, a commune just starting in a remote corner of the Klamath Mountains near the California-Oregon border.

Black Bear Ranch still exists, but many of its early residents eventually returned to urban civilization. A few, Terence among them, stayed on in neighboring river towns. Some tried logging, others gold mining, and some tried growing marijuana, all with mixed success. The local mining and timber communities had a checkered opinion of their new hippie neighbors, as did the Native tribes, but it was the kind of place where people helped each other out, even if they didn’t always agree.

When wildfires grew large, Terence and other veterans of the commune joined the fire crews run by the US Forest Service. In between, the Black Bear expats built homesteads, planted gardens, delivered babies, and raised their children. They gradually overcame the skepticism of the locals and joined them in political battles against the use of herbicides in the forest and the Forest Service’s campaign to close all the mining claims. As in the best of organizing efforts, the organizers learned as much as they led.

Beginner’s Luck will appeal to anyone who experienced life on a commune in the 1960s–1970s or who wants to learn about this chapter in modern American history. Terence offers insight into environmental activism and the long history of conflict between resource exploitation and Native American rights without lecturing or pontificating. With wit, humor, and humility, his anecdotal essays chronicle a time and place where disparate people came together to form an unlikely community.

This book tells the story of Montague Farm, an early back-to-the land communal experiment in western Massachusetts, from its beginning in 1968 through the following thirty-five years of its surprisingly long life. Drawing on his own experience as a resident of the farm from 1969 to 1973 and decades of contact with the farm's extended family, Tom Fels provides an insightful account of the history of this iconic alternative community. He follows its trajectory from its heady early days as a pioneering outpost of the counterculture through many years of change, including a period of renewed political activism and, later, increasing episodes of conflict between opposing factions to determine what the farm represented and who would control its destiny.

With deft individual portraits, Fels reveals the social dynamics of the group and explores the ongoing difficulties faced by a commune that was founded in idealism and sought to operate on the model of a leaderless democracy. He draws on a large body of farm-family and 1960s-related writing and the notes of community members to present a variety of points of view. The result is an absorbing narrative that chronicles the positive aspects of Montague Farm while documenting the many challenges and disruptions that marked its history.

In Walden Two, behavioral psychologist B. F. Skinner describes one of the most controversial fictional utopias of the twentieth century. During the 1960s and 70s, this novel went on to inspire approximately three dozen actual communities, which are entertainingly examined in Hilke Kuhlmann's Living Walden Two.
 
In the novel, behavioral engineers use positive reinforcement in organizing and "gently guiding" all aspects of society, leaving the rest of the citizens "free" to lead happy and carefree lives. Among the real-world communities, a recurrent problem in moving past the planning stages was the nearly ubiquitous desire among members to be gentle guides, coupled with strong resistance to being guided.
 
In an insightful and often hilarious narrative, Hilke Kuhlmann explores the dynamics of the communities, with an in-depth examination of the two surviving Skinnerian communities: Comunidad Los Horcones in Mexico, and Twin Oaks in Virginia. Drawing on extensive interviews with the founders and key players in the Walden Two communities, Kuhlmann redefines the criteria for their success by focusing on the tension between utopian blueprints for a new society and communal experiments' actual effects on individual lives.
 

In 1970, Margaret Grundstein abandoned her graduate degree at Yale and followed her husband, an Indonesian prince and community activist, to a commune in the backwoods of Oregon. Together with ten friends and an ever-changing mix of strangers, they began to build their vision of utopia.

Naked in the Woods chronicles Grundstein’s shift from reluctant hippie to committed utopian—sacrificing phones, electricity, and running water to live on 160 acres of remote forest with nothing but a drafty cabin and each other.  Grundstein, (whose husband left, seduced by “freer love”) faced tough choices. Could she make it as a single woman in man’s country? Did she still want to? How committed was she to her new life? Although she reveled in the shared transcendence of communal life deep in the natural world, disillusionment slowly eroded the dream. Brotherhood frayed when food became scarce. Rifts formed over land ownership. Dogma and reality clashed.

Many people, baby boomers and millennials alike, have romantic notions about the 1960s and 70s. Grundstein’s vivid account offers an unflinching, authentic portrait of this iconic and often misreported time in American history. Accompanied by a collection of distinctive photographs she took at the time, Naked in the Woods draws readers into a period of convulsive social change and raises timeless questions: how far must we venture to find the meaning we seek, and is it ever far out enough to escape our ingrained human nature?

Examines an alternative to the old patterns of living and working in the prevailing social system—the communal work place where work, recreation, and living space are brought together in a unified setting. The authors deal with a number of questions the communal work group faces, including the selection of projects, the choice of technologies and legal structure, and the means for determining economic viability. Past American and European communitarian movements are traced, as well as the nature and limitations of the new community experiments of the 1960s and 1970s.