By
Paul Weideman / The New Mexican - Pasatiempo
April
16, 2004
It’s easy for those who knew about
communes only from rumors to imagine they
were all about hedonism—a lazy lifestyle
of free love, drugs and music. Read Arthur
Kopecky’s new book about the legendary
New Buffalo commune north of Taos and
you find out that at least the lazy part
doesn’t fit. The reality was more
about hard work and constant struggles
to find or grow food, build shelter and
get along with anyone who might be around
at the moment.
“I didn’t live at New Buffalo,
but I lived in other communes around there,
and I wouldn’t have traded it for
the world,” said Paul Mushen, a
Santa Fe remodeling contractor. “It
was a valuable part of my life. In a way
it was a failed experiment, but we learned
a lot along the way.”
Kopecky lived at New Buffalo, on a beautiful
parcel of land in Arroyo Hondo, for eight
years. A history graduate from City College
of New York, he kept a journal during
those years and chose to preserve that
form when he published New Buffalo: Journals
from a Taos Commune.
I’ve been sitting on those journals,” Kopecky
said when asked why he’s opening
them to the eyes of the world at this
point. “It took quite an effort
to type them up. I had to get a computer.
I just finally got around to it. I also
have the sense that things haven’t,
for a lot of us, come around as well as
we would have liked, and actually reading
the journal myself, I sensed there was
a lot of power there.”
In the book’s foreword Peter Coyote
agrees with the author’s desire
to present the “sketchy, unstructured
energy” of the journal. Coyote writes
that he found the “fearless, energetic,
forward motion toward an imagined future” in
Kopecky's account to be gripping. “Urban
kids came together and learned cabinetry,
animal husbandry, carpentry, irrigation,
weaving and a host of critical survival
skills to make a life based ‘in
place’ and not predicated on exploitation.”
Kopecky began his account in the spring
of 1971 as he and a small band of like-minded
people left Bolinas, Calif., and traveled
throughout the United States in a converted
Wonderbread truck called the Mind Machine.
At a Minnesota stop on July 4, he writes, “Today
is our country’s birthday! Many
have struggled so that today we can be
this free, and we thank them.”
The Mind Machine sputtered into New Buffalo
in September, and Kopecky began his participation
in the experiment. The days were filled
with work—building a corral and
barn, planning plantings—and the
evenings began with what they called “Circle,” consisting
of communal prayers and dinner in the
communes’ underground kiva.
In February 1972 Kopecky notes that there
were 15 adults, six children, 40 chickens,
five goats, a cow, a donkey, two turkeys
and three horses at New Buffalo. Dinners
ranged from humble repasts enjoyed by
the residents to parties attended by 50
or more, including neighbors and residents
of the Hog Farm, Morningstar and other
area communes, and featuring roast goat
or pig, live music, plenty of beer, LSD-spiked
punch, wine and marijuana.
The writer marvels at the cultural mix
of these parties, which drew Anglos, Chicanos
and Indians from Taos Pueblo. He notes
on the morning after one event, “Rick
Klein was at the party. I am told he put
up the original $50,000 that got Buffalo
off the ground.”
Kopecky’s descriptions of commune
residents speak volumes about the nature
of New Buffalo. There was Tahiti, 33, “craftsman,
metalworker, independent, constant worker.
Born in Frisco, he ran away from home
at 15; went sailing around the South Asian
seas. In the Merchant Marines at 21, he
almost died and lost the sight in one
eye from a fall.”
There was Angela: “sweet young thing—stays
with Chuck. Glad I’m not too much
in love with her! She has black hair and
a tiny nose and can melt stone with her
smile.”
And there was Steve. “Has lived
here on and off for three years… I
have to yell to him’ Good morning’ just
to get him to grunt to me.”
Along with the dozens of personalities
to be enjoyed or endured from day to day
came issues to be resolved. Journal entry: “Had
a big discussion on food stamps. Paul
thinks they suck. I, myself, think they
help; a little connection with the government
is OK. In my view, the commune is part
of the society.”
Page by page, the adventure continues.
President Nixon is in China, a noteworthy
visit for Kopecky, the student of history.
The people at New Buffalo work alongside
their Arroyo Hondo neighbors to clean
irrigation ditches, bake pies to sell
for kerosene and make candles to trade
for compost. Poet Allen Ginsberg visits
on a June day in 1972. Taos and New Mexico
state police raid the commune, but no
one is busted. Kopecky and a few others
drive to Colorado to Pick potatoes after
the machine harvester had dug up the crop. “We
got 600 pounds, at least, in two hours
for free.
By late 1975 New Buffalo was growing its
own alfalfa, harvesting honey from bees
and making money from a goat dairy, but
Kopecky writes, “We’re still
so damn poor.” In another notation
at the end of the book he says, “Commune
is a place for a family group to live
together and work together, not a catch-all
for an unrelated bunch of hard-luck cases.”
The end of the story? Kopecky and his
wife, Sandy, were virtually expelled from
New Buffalo, he says. An abusive guy named
Joe had settled in and actually had fired
a gun at Kopecky.
There’s quite a bit of excitement
for volume 2,” the author said in
a recent interview from Sebastopol, Calif.,
where he and Sandy live. There will be
a sequel if the demand is there, including
from schools that value these first-person
accounts of commune life.
Kopecky said he “made a clean break” after
leaving New Buffalo and took a job at
a dairy and hog farm in Nebraska, adding, “I
had no grudges against the American enterprise
system.” He worked there for 13
months before the couple moved to a dairy
job in California.
Kopecky began making furniture, using
skills he had acquired at New Buffalo,
and today earns a living as a carpenter
and contractor. During our interview he
remembered the feature story Merilee Dannemann
wrote about New Buffalo for The Taos News. “It
was quite a long article, done at the
height of the good times, when we were
harvesting hay. This would be volume 2
time.”
“I was probably a lot more square
and conventional than a lot of those people,
but I did spend a little time at New Buffalo,” said
Dannemann, now a policy planner with the
New Mexico Workers’ Compensation
Administration. “I think it went
from more wild and crazy to more stable
over a period of time, but as they attempted
to get more stable, there was a problem
because some people were trying to run
it like an orderly community and others
were resisting that.
There were an awful lot of people who
had a real good time there, so it’s
easy to look back on it with respect and
nostalgia. The place had real good vibes.
It’s a beautiful property, and they
had done a nice job with the buildings.
At a superficial level it was a very warm
and welcoming place, and there were a
lot of people who made it that way. Looked
at a little deeper, there was an attempt
to live the counterculture ideal, and
that was a moving target.”
One thing Mushen noticed in Kopecky’s
book was how often he wrote about food. “I
was cracking up reading that because we
were always hungry.” he said.
Another reason that topic was important
to Kopecky, Dannemann said was that “he
was basically a farmer. He was the main
person I interviewed for that feature
story, and he was really into the farming
aspect. I remember he had a very unromantic
viewpoint of cows.”
The author admits to having ‘an
extreme case of ‘recessive peasant
gene.’ Agriculture was a revelation.
I think farming is the missing element
in many ashram-type situations.”
Kopecky remains interested in alternative
communities. “New Buffalo did go
on for 14 years. At the start I was amazed
to meet all these people who were so friendly
and getting along, all different colors
and religions. Everybody jumps to the
conclusion that such a community is impossible,
but it is very close to possible. I believe
in it, and it’s amazing that that
scene occurred without any leadership.
It was spontaneous and came out of soul
or heart, and that’s one reason
it’s studied: there’s a certain
mystery to that.”
Kopecky, who reads Communities, a quarterly
publication that has covered ‘intentional
communities” in North America since
1972, points to the groups—such
as the Occidental Arts & Ecology Center
10 miles west of Sebastopol—that
exist today. Another example, the Twin
Oaks community in Virginia, has been a
going concern for 37 years.
“That one works because they’ve
been very clear about what was expected
of people there,” said Santa Fe
Community Foundation director Billie Blair,
who covered the closing of New Buffalo
in the early 1980’s for The Taos
News. “New Buffalo ended up with
too many freeloaders and druggies.
That was the downside to the goal of having
an open community. Mushen said. “It’s
based on freedom, so when some guy walks
up the road, you have to let him stay
there. All of a sudden it gets to be a
bunch of hangers-on who aren’t part
of your dream.”
Mushen, who will have Kopecky as a houseguest
when the author is in the area this week
for book signings, said they’re
both convinced there are many people today
who would be interested in an alternative
way of living. “Arty wants to go
back and do it again. Me, I’m not
sure,” he said with a laugh.
“I think there is room for a vanguard
to show the way and help others out,” Kopecky
said. “I was willing then, and I
still would be. We’re all sick of
development, and all we can do is build
more freeways, but we’re running
out of oil and lumber and lots of stuff,
and all you have is a world of people
locked behind their doors. It may take
some kind of economic shock, but then
Alan Greenspan does seem to be talking
worried.
“We didn’t quite get it right
back then,” Kopecky said. “The
fear of becoming cult like is one of the
biggest problems, and the key is to stay
open with the community, with the police
and the mayordomo and everyone else. To
consciously stay open keeps you from getting
crazy—and to stay away from paranoia
and a defeatist attitude.”
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