Total Loss Farm A Year In The Life

In making her selection for Pharos Editions, Dana Spiotta tells us how drawn she was by the work of Raymond Mungo. "[He] writes . . . about his own joy and his own pain, he is particularly good when he describes the land around him and how it feels on his body." Indeed, if Henry David Thoreau had downed a handful of liberty caps before penning Walden it would have read much like Mungo's Total Loss Farm, a rollicking memoir of the late 1960's back–to–the–earth movement. Written in a limber prose style formed by the tempo of the times, Mungo takes us into the cultural tsunami of a failed radical politics as it broke on the shoals of a drug–fueled personal freedom and washed inland across the farmlands of Vermont, leaving a trail of damage and redemption in its wake. Total Loss Farm attracted widespread critical and commercial attention in 1970, when the "back–to–the–land" hippie commune movement first emerged. The book's first section, "Another Week on the Concord and Merrimack Rivers," appeared as the cover article in the May 1970 issue of Atlantic Monthly. The hardcover first edition from Dutton was quickly followed by paperback editions from Bantam, Avon, and Madrona Publishers, keeping the book in print for several decades. Very recently, Dwight Garner in the New York Times Book Review cited Total Loss Farm as "the best and also the loopiest of the commune books."

John Hazlett's engaging study of writers from the 1960s demonstrates the ways in which the idea of the generation has affected autobiographical writing in this century. Autobiographers from the sixties claim to speak on behalf of all members of their generation. However, each writer presents a unique political and personal agenda.

Going Up the Country is part oral history, part nostalgia-tinged narrative, and part clear-eyed analysis of the multifaceted phenomena collectively referred to as the counterculture movement in Vermont. This is the story of how young migrants, largely from the cities and suburbs of New York and Massachusetts, turned their backs on the establishment of the 1950s and moved to the backwoods of rural Vermont, spawning a revolution in lifestyle, politics, sexuality, and business practices that would have a profound impact on both the state and the nation. The movement brought hippies, back-to-the-landers, political radicals, sexual libertines, and utopians to a previously conservative state and led us to today's farm to table way of life, environmental consciousness, and progressive politics as championed by Bernie Sanders.

This book examines the underground Liberation News Service and the commune Montague Farm to trace the evolution of the New Left after 1968. In the process, it extends the chronological breadth of the long Sixties, rethinks the relationship between political and cultural radicalism, and explores the relationships between diverse social movements.

The discovery of America and its further development into a modern state and a nation are the clear instance of how ideology and rhetoric are entwined and how they can encompass widely disparate viewpoints. The essays collected in this book address the topical issues of modern American Studies: cultural difference and otherness; gender, race and ethnicity; class and power. They represent new texts and contexts, approached through the revision, reevaluation, and reconfiguration of cannons, thus accommodating the expectations of the heterodox audience. Femininity reconsidered; an ideology of passing away in contemporary world of technical development; race captured within the framework of identity and gender; the rhetoric of blackness approached through racial exploitation; American conquest ideology revealed in a mission of Manifest Destiny; the 20th century assimilation rhetoric in the relations between Native Americans and the US federal government; the conservative ideology and apologetic rhetoric of the Antebellum South; the critique of the 21st century American legal system; the evolution of the presidential rhetoric which today addresses a large heterogeneous audience – all these topics impose a transnational interpretation of American culture which developed as a result of the cross-cultural transformation of European culture/cultures, moulded on American soil to finally become a unique reformulation of the very idea of America itself.

"Gould's attention to the ironies and ambivalences that abound in the practice of homesteading provides fresh and insightful perspective."--Beth Blissman, Oberlin College "This luminously written ethnography of the worlds that homesteaders make significantly broadens our understanding of modern American religion. In richly textured descriptions of the everyday lives and work of the homesteaders with whom she lived, Gould helps us understand how the tasks of clearing land, making bread, and building a garden wall were ways of taking on the most urgent issues of meaning and ethics."--Robert A. Orsi, Harvard University "This is a fascinating, authoritative, and accessible look at one of America's most important subcultures. If you ever get around to building that cabin in the woods, or especially if you don't, you'll want this volume on the bookshelf."--Bill McKibben, author of Wandering Home: A Long Walk Across America's Most Hopeful Landscape "Rebecca Gould's compelling book on American homesteading brings the study of the religion-nature connection in the U.S. to a new place."--Catherine L. Albanese, author of Nature Religion in America: From the Algonkian Indians to the New Age "Gould provides brand new data and sheds new interpretive light on familiar figures and movements. At Home in Nature is a model of how to seamlessly blend ethnography and history."--Bron Taylor, University of Florida, editor of the Encyclopedia of Religion and Nature

The greatest wave of communal living in American history crested in the tumultuous 1960s era including the early 1970s. To the fascination and amusement of more decorous citizens, hundreds of thousands of mostly young dreamers set out to build a new culture apart from the established society. Widely believed by the larger public to be sinks of drug-ridden sexual immorality, the communes both intrigued and repelled the American people. The intentional communities of the 1960s era were far more diverse than the stereotype of the hippie commune would suggest. A great many of them were religious in basis, stressing spiritual seeking and disciplined lifestyles. Others were founded on secular visions of a better society. Hundreds of them became so stable that they survive today. This book surveys the broad sweep of this great social yearning from the first portents of a new type of communitarianism in the early 1960s through the waning of the movement in the mid-1970s. Based on more than five hundred interviews conducted for the 60s Communes Project, among other sources, it preserves a colorful and vigorous episode in American history. The book includes an extensive directory of active and non-active communes, complete with dates of origin and dissolution.