
During freshman year at the university, I enrolled in a Women’s Studies class. I was excited: in high school I’d read Betty Friedan’s The Feminine Mystique, Kate Millet’s Sexual Politics, Sisterhood Is Powerful, edited by Robin Morgan, and Erica Jong’s Fear of Flying. I also organized a feminist consciousness group, and circulated a petition to add a homecoming king to the homecoming rituals (this was to point out the sexism of the homecoming queen tradition). Almost everyone signed it, but the principal vetoed it.
How is this pertinent to Nathanael Hawthorne, you may ask. It has to do with the way we read him in the Women’s Studies class. Hawthorne’s novel The Blithedale Romance is set in a socialist community, Blithedale Farm. This fictional community is based on Brook Farm, a socialist community in Massachusetts where Hawthorne lived for several months. I’m fascinated by the New England communities of this era. It was the transcendental philosophers’ 1960s.
In The Blithedale Romance, the poet-protagonist, Miles Coverdale, is among the first to arrive at the farm. He asks Zenobia, a feminist and an enchanting raconteur, how the labor will be divided. He and the men will work on the farm, while the women will do housework. Miles adamantly defends the cause of women: “It is odd enough, that the kind of labor which falls to the lot of women is just what chiefly distinguishes artificial life – the life of degenerated mortals – from the life of Paradise.” But Zenobia, “with mirth gleaming out of her eyes,” says, “We shall have some difficulty in adapting the Paradisical system, for at least a month.”
In my superb class, we read The Blithedale Romance with a kind of feminist knowingness, because we were familiar with the many collectives and communes that dotted the American landscape.
Because Blithedale Farm is a collective community, not a commune, it is dedicated to radical politics and living according to these beliefs. Collectives are sometimes organized by principles of feminism, socialism, communism, anarchy, and philosophy. These modern collective inhabitants not only shared the housework and child care, but founded free schools, held political rallies, established underground newspapers, had consciousness-raising groups, and gave lectures.
On the other hand, communes in the late 20th century were more hippie-ish and free-wheeling, known for drugs, STDs, and sharing LSD with their children. (Cf. Joan Didion’s essay ‘”Slouching towards Bethlehem.).
In every family there is one sad case, and in ours – on the wrong side of the family, of course – an aunt left her whole estate, including a trailer for him to live in, to the family waif, clearly to rescue him from a commune where he’d stagnated for more than 20 years. But this aunt left no money at all to her son, which horrified everyone. The heir wanted to institutionalize him, but my dad would not allow it. And, to make sure he didn’t get put away after Dad’s death, Dad left him some money in his will. One hopes that the cunning ex-commune dweller, who has traveled to the Cayman Islands, doesn’t have power-of-attorney.
Here are two other novels about communes.
Drop City, by T. C. Boyle (comic novel about a commune in Alaska)
Kinflicks, by Lisa Alther (in one hilarious chapter the heroine lives in a commune)
Any favorite commune novels?
















