Ninth Conference
International Communities Study Association
Damanhur, Italy – June 2007

Intentional Community, Modernity, Post Modernity and Globalization:   Challenges and Prospects
ABSTRACT
What are the challenges and prospects for intentional community in the Twenty-First Century in the light of the processes of modernity, post-modernism, and globalization.

The Israeli philosopher, Eliezer  Schweid,  has described the emergence of post-modernity as distinct from modernity after WW II.  In the modern, social and political movements sought to achieve desirable goals as determined by a particular philosophy and ideology.    The post-modern rejects ideology and has recruited the social sciences to ascertain “reality” as the benchmark for proposing public (particularly economic) policy.   Perforce, movements of intentional community, based on ideas and ideals, are modern and can never be post-modern.

Both modernity and post-modernity have been/are phenomena within the context of globalization – the evolution of an international economy propelled by market forces.  Mass communication has enabled these forces to promote a global culture that apotheosizes individual achievement as reflected mainly by material consumption.  Such a value world melds well with post-modernism but is antithetical to outlooks of intentional community.

Thomas Friedman’s latest analysis of the stages of globalization, The World is Flat, (2005) has interesting implications for the future prospects for intentional community. In Friedman’s view, we have now reached a new stage of globalization – the  “Flat World Platform” resulting from the internet  as a tool of low cost global connectivity – including “uploading” which has the potential of “globalizing the local”.

The exponential growth of global connectivity constitutes an even more effective basis for the dissemination of the extant global world culture. However, the “Flat World Platform” also enables intentional communities to effectively juxtapose alternative world value-outlooks to those of post-modern globalization and market them to those who seek a life of meaning.

June 2007
Dr. Michael Livni
Intentional Community, Modernity, Post Modernity and Globalization:   Challenges and Prospects                     

Presented to the International Communal Studies Association, Damanhur, Italy.

      1.   Intentional Community and Modernity
2.	Postmodernism and Intentional Community
3.	Intentional Community and Globalization
4.	The New Phase of Globalization
5.	The Prospects of Intentional Community on the  “Flat World Platform”

The term “intentional community” is relatively new.  According to the website of the Federation of Intentional Communities in North America “Intentional community is an inclusive term for eco-villages, co-housing, residential land trusts, student co-ops, urban housing co-operatives, and other projects where people strive together with a common vision”  This is a very broad definition – perhaps too broad. For the purposes of this discussion the element of “common vision” is the critical one.

 Contrary to much popular belief the above definition should makes it clear that the term  “intentional community” is not congruent with the term collective community.  You can have collective community that is not intentional and you can have intentional community which is not collective although a significant degree of cooperation is probably a sine qua non.. 

In my opinion, the future prospects for intentional community depend on movements of intentional communities rather than isolated efforts.  The word “movement” implies movements of community which seek not only to live by their vision, but also actively attempt to disseminate their vision and impact on the society outside of their community, movements with the aim of influencing society to accept  and move closer to the community value-world even if only in part.  Those who seek to live within their value world in isolation from a dynamic relationship with surrounding society, often take on characteristics of sects rather than of movements.   

I have made two assumptions.  The first assumption is that the coming together for the sake of realizing a “common vision” implies a desire for a society whose norms differ from those of the surrounding social environment.    The second  assumption  is that people have the ability to shape current realities into more desirable ones.  That belief in the ability of free will and reason to shape social reality is one of the hallmarks of modernity.

1. Intentional Community and Modernity
In this latter sense, intentional community is a phenomenon of modernity, of post-traditional society.  I say this without gainsaying the fact that the Essenes  and various monastic orders (particularly the Benedictines) date to pre-modern times – they are not part of our discussion today.

 Sir Thomas More’s “Utopia” published in 1517  was already a product of the Renaissance and the new Age of Discovery.   The Hutterian Brethren founded in 1533 are a by-product of the Protestant Reformation. 

Today the Hutterian Brethren  number 40,000 souls in 474 communities.   After the implosion of a significant part of the kibbutz movement they are arguably the largest movement of intentional collective community currently extant.  
The plethora of intentional communities which sprang up on American soil in reaction to the reigning capitalist ethos during the nineteenth century  are well documented.  The kibbutz movement has dominated intentional community in the twentieth century.  The last 30 years have witnessed the emergence of intentional communities and movements of intentional community – especially in the countries of the West. The Global Ecovillage Network (GEN) is probably the outstanding international development in this regard.

What do we mean by “modernity” for purposes of this discussion?
The Israeli philosopher, Eliezer Schweid has described a central feature of modernity.
“Modernity was the declaration of the belief in quantitative and qualitative moral progress…according to ‘desirable’ norms dependent on the subjective interests of individuals, groups, social classes, political parties, and peoples…”

The phenomenon of intentional community from the 16th century onward includes the Hutterian Brethren, nineteenth century utopias especially in the United States, the kibbutz movement of the twentieth century as well as well as the community movements founded in many Western countries including here in Italy in the last thirty years.  At the international level, the Global Ecovillage Netweork (GEN) is of particular significance.  They are all a product of modernity  --  for  our purpose the rejection of determinism inherent both in traditional society and in the current outlook of many that relates to trend as destiny. Intentional community affirms free will and reason which give humans the capability of shaping their physical and social environment – whether on the basis of a religious or a humanist rationale. 

Intentional community in the context of modernity was/is based not only on adopting a world view of those desirable norms with regard to society, but also a personal commitment to realize that world view together with like-minded others and thus to create units of an alternative society. 

The alternative societies mooted by intentional community have usually been characterized by two tendencies;
1.	Emphasis on public responsibility and engagement, to ensure maximal quality of life for the greatest number – i.e. the classic position of socialism as against capitalism.
2.	Identifying the locus of public responsibility as the primary community – i.e. the classic position of decentralist “utopian” socialism as distinct from centralist socialism, be it democratic or totalitarian.  Writing in 1945 Martin Buber termed the choice of that day between decentralist  “Socialist Pluralism” as represented by the kibbutzim  (“a signal non-failure”) and Socialist Unitarianism, (centralist and totalitarian),  as represented by “Moscow.” 

I would posit that modern intentional community, in particular when committed to outreach, has been based on ideology.

Webster defines ideology thus : “ visionary theorizing; a systematic body of concepts about human life or culture; the integrated assertions, theories, and aims that constitute a sociopolitical program .” 

The Israeli historian, Gideon Shimoni has summarized the concept of ideology thus: “…an action oriented set of ideas that provides those who subscribe to it with a comprehensive cognitive map of their position and purpose.”

Hence, since the time of the Hutterian Brethern’s colonies on, the intentional communities have been based on ideology and it is in this essential sense that they have been the products of modernity.

2. Postmodernism and Intentional Community 
Of necessity our summary of postmodernism will be brief and selective.

The Israeli educator, Zvi Lavi summarizes his understanding of postmodernist philosophy and its discontinuity with modernity as (quote): “…a deep disbelief  in the ability of the human mind to understand and explain the world and humankind.  The meaning of postmodernism is a final writ of divorce from the European Enlightenment tradition of the last 300 years based on science and reason.”

Eliezer Schweid has noted the sociopolitical roots of the transition from the modern to the postmodern and its implications for ideology.  He sees this process in tandem with the acceleration of globalization after WW II.   Schweid describes one of the features of postmodernism as (quote)  “…the fundamental rejection of ideology in and of itself as a way of thinking based on subjective philosophy rather than on objective science…”

Schweid sees in postmodernism (quote) “…the antithesis to ‘modern’ social philosophy which sought an overall synthesis of social sciences and which postmodernism rejects as ‘unscientific’”.   Schweid claims that postmodernism has insisted upon the deconstruction of the social sciences from their attempt to achieve an overall synthesis.  Postmodernism seeks to utilize the social sciences in order to ascertain “reality” as the benchmark for proposing public policy.  

What are the implications for socialist movements?
Another Israeli  educator, Eilon Shamir has commented on the implications of postmodernism for socialist movements.
“Post modern discourse provides a conceptual system within which capitalism can flourish undisturbed, because within this discourse all is legitimate – except for positing a theory which challenges (current) reality with the purpose of changing it”. 

In general (and the framework of this presentation necessitates generalization) postmodernism is inimical to ideology. As noted, ideology seeks to utilize syntheses of all social sciences in order to achieve desired aims.  Where social policy is dominated by postmodernism, it is difficult for ideology as a blueprint for social action, as a comprehensive cognitive map, to exist.

 Perforce, movements of intentional community embody ideology.  However, there is an additional implication.  An ideology of community is not just another ideology competing with other ideologies for attention and commitment.  As a mediator between the individual and worldwide socio-economic and political processes, intentional community is inevitably in tension with the process of globalization.  How so?

3. Intentional Community and Globalization
A few words about globalization.  Both modernity and post-modernity have been and are  phenomena within the context of globalization – the evolution of an international economy propelled by market forces   The process of globalization began with the Age of Print and the Age  of Discovery in the areas of geography as well as the sciences.  At first, competing imperialisms were the venue..  Thomas Friedman has pointed out that Marx and Engels’ Communist Manifesto was a pioneering document in global ideology.   However, there seems to be agreement that globalization in its contemporary form has been a post WW II phenomenon.  From the end of that war  to the end of the Twentieth century, globalization was seen as an expression of a global economy dominated by trans-national US dominated corporate interests.  It has been in the interests of these trans-nationals to mute national and local identities and cohesion in order to create mass markets in an international society shaped by mass media in order to mold a global consumer culture.  A strong community culture with its consciously held distinctive values presents a potential focus of resistance, latent or overt, to the values of competition and achievement embodied in mass culture.

Formally the advent of globalization dates from the Bretton Woods Conference of July 1944 where the World Bank, the International Money Fund, GATT (today the World Trade Organization) were founded.  The primacy of the United States wass assured by virtue of its emerging unscathed from the Second World War. 

It is not within the scope of this discussion to pass a value judgement on this process as such – perhaps it would be well to bear in mind the words of Amartya Sen, the Indian Nobel Laureate for economics in 1998.  Sen claimed he was pro-globalization but that it must be accompanied by a program of human development, social opportunity , education and health care.

The social and economic values of globalization are ultimately rooted in the Western world of capitalism (Max Weber: The Protestant Ethic and the Spirit of Capitalism) , Although  life, liberty and the pursuit of happiness are inalienable rights – in fact the responsibility for the pursuit of happiness devolves upon the individual.  The responsibility of governance has been seen as providing equality of opportunity within this framework.  We are all witness to the fact that governance, including democratic governance, has not always adequately discharged this responsibility.

Not surprisingly, intentional community has generally been opposed both to the emergence of mass society from the breakdown of traditional organic community as well as to the deification of individual achievement (especially material achievement) within the context of unbridled competition characterizing most capitalist societies.  Intentional community has seen the equal worth of human beings (not equality, equal worth I said) as a core value that necessitates community for its realization.

4. The New Phase of Globalization 
Thomas Friedman’s latest analysis of the stages of globalization in The World is Flat  has  challenging implications for the future prospects of intentional community. Friedman notes a “triple convergence” taking place at the beginning of this century.   This triple convergence has evolved from the advances in computer science in the last decades of the Twentieth century. Salient examples of global developments constituting the first convergence are the fall of the Berlin wall, the spread of the personal computer, the world wide web and the technical possibility for anyone to upload onto the web. This   has created a new “global platform” characterized by low cost global connectivity.   It takes a number of decades for innovations to impact on work habits (including habits of collaboration) and economic productivity.  Now it is happening.   At present, twenty-five years after the introduction of personal computers and fifteen years after the creation of the world wide web  “… both businesses and individuals (have) moved from largely vertical means of creating value to more horizontal ones.”   This is the second convergence.   Friedman sees this as being of particular significance by virtue of the third convergence, the fact that that these convergences coincide with several billion additional people (the former Soviet Union and its former satellites, as well as  India and China) joining the “playing field” on the new global  platform which has brought about “the flat world”.  

The problem (and the challenge) presented by this new “flat world” made possible by the triple convergence is that it amplifies exponentially the fact that globalization has been bereft of a “moral dimension”.

Larry Elliot writes in the Manchester Guardian:
“…economic globalization has not been matched by political globalization or a system of governance that can control its powerful forces.  There is a vacuum at the heart of globalization.  It lacks a moral dimension.”

Globalization has been accompanied by growing gaps not only between North and South but more particularly between those that have and those that have not within many countries including the United States, India and unfortunately my home – Israel.

5. The Prospects of Intentional Community on the “Flat World Platform”
The intentional communities movements have not yet adequately recognized the potential inherent in the new, very recently emerged  “flat world”.  Friedman  points out that within that “flat world” an additional phase, a cultural revolution  is about to begin – what he calls the “globalization of the local.”  He points out that while the dangers of cultural “homogenization” by downloading are real, the new global “flat world platform” is empowering the local to go global by virtue of uploading and blogging.    We already see that that uploading and blogging can empower the forces of darkness (pornography, al-Qaeda) but it can also be utilized by the forces of light.  

On the new flat world platform, the iniquities of globalization, are in fact, vulnerable to critique as never before.  It is the challenge for movements of intentional community of vision and with the motivation to impact, locally and internationally;  to upload operational visions of alternative societies with a moral dimension.  That moral dimension will have to relate to two fundamental value clusters.
1.	The belief in the equal worth of all human beings and their innate right to quality of life – in tandem with the equal worth and rights of all cultures to maintain their integrity, subject only to their own recognition of that right in relation to other cultures.  
           Clearly, this belief is the antithesis of existing norms that measure human
           value on the basis of their money value, physical attributes, or inherited 
           status. It also stands in opposition to all cultures that seek to impose 
           their will – “my way or the highway”.
2.	Secondly, belief in the integrity of Creation as reflected in our planet Earth, of Gaia, and the understanding that we must reduce consumption of resources and generation of wastes in order to maintain that integrity.  

Friedman, quoting Jared Diamond’s book, Collapse, points out that there is no scenario whereby the expected doubling of the human population can exist on this planet at current First World standards.  The resulting utilization of resources and production of waste will result in an increase of our current impact by a factor of twelve.     If the “flat world platform” creates the value-expectation that all are entitled to realize a material consumer culture reflecting an “American Dream” way of life our future is dark indeed. 

Again, such a belief in the integrity of Creation is in direct conflict with a consumer culture where material achievement of the individual continually aces personal and collective socio-political responsibility for a globally sustainable way of life.

Intentional community can be a supportive framework for a way of life that realizes alternative values.   Ideally, intentional community serves as a supportive framework for those who seek a life of meaning, a life of faith focused on what the theologian Paul Tillich has called matters of ultimate, infinite concern.    It should be the mission of intentional community movements to facilitate what Paul Harrison has described as  “major shifts in values” which would constitute a “Third Revolution” (after the Agricultural and Industrial).   The Third Revolution must define and realize “ a sustainable balance with our natural environment”.    That Third Revolution may necessitate “…a radical change in values and culture” in order to “…slow down (consumption) voluntarily”  

 Harrison goes on to posit that in order to achieve those changes in values concern for Gaia will have  have to achieve “religious status on a wide scale.”   Harrison does not enlarge on this point – yet it is of great importance in defining the val;ue shifts of which intentional communities could be exemplars.  Values which have “religious status” implies that these values are special, holy, sacred.  They are absolute. And matters of belief based on faith. Such absolute values are distinct from utilitarian values – that is things we believe in doing because, at this point in time,  we perceive  them to be in our interest and/or the interest of our children and grandchildren.   Utilitarian values are relative – not absolute.  They are postmodern.  Within a given contextual situation they can complement or contradict or be neutral in relation to a given absolute value.  Currently, utilitarian concern for Gaia complements concern for the integrity of Divine Creation as an absolute value. 

Individuals can espouse alternative values and, if they are determined, live by those values.  However, it is intentional community that has the potential for exemplifying alternative society, providing a supportive social and organizational framework for non-normative endeavor, as well as allocating community resources to propagate the alternative vision.   It is intentional communities of committed, like-minded individuals which  have the ability to pioneer and set a living example in practice of  “major shifts in values”.  Harrison has summarized the dynamics of environmental impact.                               
 
Our impact on the environment is a function of a cyclical feedback system consisting of three factors:  Population, consumption, and material (including technological) culture. 

Material and technological culture is shaped by the beliefs and values of the non-material culture.  The beliefs and values of the non-material culture  constitute the infrastructure of that material, technological culture.  It should  be the function of intentional community to impact on the values of non-material culture.  That impact should be rooted in the belief in the equal value of humans and cultures as well as a belief in the integrity of Gaia – planet Earth.

============================================================= 
 THE CYCLE OF OUR IMPACT ON THE ENVIRONMENT

			

                                               

An Ecologically Sensitive Lifestyle Means:
REDUCE (CONSUMPTION)    REUSE    RECYCLE
*********************************************************************
The strategic point to break through in this cycle is to impact upon it by alternative beliefs and values (non-material culture) which constitute the infrastructure of material culture and technology.

Intentional communities potentially can and in practice already do constitute an educational and supportive framework for inculcating norms in interpersonal relationships which embody value shifts in the key alternative value clusters – already mentioned, equal worth of all humans and cultures as well as respect for the integrity of planet Earth.  

Intentional community movements, in particular international ones such as the Global Ecovillage Network, GEN, can upload and outreach into the globalized world and enable further mediation of these value shifts (which are already being realized in many intentional communities) through the prisms of various local and regional cultures.  Indeed, GEN in particular is already conscious of this challenge.  Certainly its Ecovillage Design Curriculum recognizes and details the social, economic and ecological parameters where action is necessary locally with the global context in mind. 

 However, in my opinion, GEN can do better.  The ideological value basis of a GEN world view has not yet been set out clearly.  Both GEN and other networks of community extant today are children (and sometimes unknowing victims) of postmodernism.  Their reactions and programs are pragmatic and ad hoc.   They lack that overall cognitive map inherent in ideology.   That cognitive map must present intentional community as a desirable venue for realizing a way of life which strives to achieve the equal worth of humans and cultures in a way which is compatible with the sustainability of life on planet Earth. 

The challenge facing intentional community is to step onto the new flat world global platform with a cognitive map, with an ideology and an action program – a  world view, a Weltanschauung with regard to both non-material and material, technological culture.    That ideology, presented through the prisms of various cultures would present a clear antithesis to the varieties of carnivorous social Darwinism on the one hand, and to fundamentalist religious beliefs and their movements on the other hand.   Intentional community movements can juxtapose alternative value outlooks with a moral dimension to those of postmodern globalization and market them to those who seek a life of meaning transcending the material and the everyday.

Thank you for your attention.

Dr. Michael Livni.
					Kibbutz Lotan, 
D.N. Chevel  Eilot
ISRAEL:   88855
ml@lotan.ardom.co.il
ml-lotan@zahav.net.il