In the 1960s, the cooperative networks of food stores, restaurants, bakeries, bookstores, and housing alternatives were part counterculture, part social experiment, part economic utopia, and part revolutionary political statement. The co-ops gave activists a place where they could both express themselves and accomplish at least some small-scale changes. By the mid-1970s, dozens of food co-ops and other consumer- and work-owned enterprises were operating throughout the Twin Cities, and an alternative economic network - with a People's Warehouse at its hub - was beginning to transform the economic landscape of the metropolitan Minneapolis-St. Paul area. However, these co-op activists could not always agree among themselves on their goals. Craig Cox, a journalist who was active in the co-op movement, here provides the first book to look at food co-ops during the 1960s and 1970s. He presents a dramatic story of hope and conflict within the Minneapolis network, one of the largest co-op structures in the country. His "view from the front" of the "Co-op War" that ensued between those who wanted personal liberation through the movement and those who wanted a working-class revolution challenges us to re-thing possiblities for social and political change. Cox provides not a cynical portrait of sixties idealism, but a moving insight into an era when anything seemed possible.

An analysis of the role public spaces&—parks, clubs, book stores&—played in shaping the feminist movement in three Midwestern cities during the 1960s and 1970s.

In recent years, American shoppers have become more conscious of their food choices and have increasingly turned to CSAs, farmers' markets, organic foods in supermarkets, and to joining and forming new food co-ops. In fact, food co-ops have been a viable food source, as well as a means of collective and democratic ownership, for nearly 180 years. In Food Co-ops in America, Anne Meis Knupfer examines the economic and democratic ideals of food cooperatives. She shows readers what the histories of food co-ops can tell us about our rights as consumers, how we can practice democracy and community, and how we might do business differently. In the first history of food co-ops in the United States, Knupfer draws on newsletters, correspondence, newspaper coverage, and board meeting minutes, as well as visits to food co-ops around the country, where she listened to managers, board members, workers, and members. What possibilities for change-be they economic, political, environmental or social-might food co-ops offer to their members, communities, and the globalized world? Food co-ops have long advocated for consumer legislation, accurate product labeling, and environmental protection. Food co-ops have many constituents-members, workers, board members, local and even global producers-making the process of collective decision-making complex and often difficult. Even so, food co-ops offer us a viable alternative to corporate capitalism. In recent years, committed co-ops have expanded their social vision to improve access to healthy food for all by helping to establish food co-ops in poorer communities.

A study of community visions of food and the relationship to other communal ideals, including ethnicity, religious affiliation, and gender roles.

Cooperatives are found everywhere, doing all kinds of things. They are critical elements in the economies of a large number of countries around the world, large and small. Their affairs are carried out by elected leadership that runs the gamut from the illiterate to the scholarly. Their membership is made up of people of all socio-economic backgrounds. It is those members who, through their support and their needs, determine the successes and failures of cooperatives. But cooperatives as a popular movement will also be judged in other ways. A judgment will be made on the totality of their impact: local, national, and international. People will ask about how they helped ameliorate the economic and social problems of the dispossessed. But they will also inquire about their influence on economic systems, whether these were made more humane, egalitarian, and inclusive in their benefits because of cooperative principles and practices. Their impact on the international order will be judged collectively by how they contributed more than resolutions to peace, to justice, and to human inclusiveness. This volume provides snapshot views of the cooperative movement in all its diversity. The only single source one can consult to find so much information on the different kinds of cooperatives, significant figures, including philosophers, pioneers, officials, and leaders, and the situation in a large number of countries. With a list of acronyms, an extensive chronology, appendixes, and a comprehensive bibliography.

In the 1960s and ’70s, a diverse range of storefronts—including head shops, African American bookstores, feminist businesses, and organic grocers—brought the work of the New Left, Black Power, feminism, environmentalism, and other movements into the marketplace. Through shared ownership, limited growth, and democratic workplaces, these activist entrepreneurs offered alternatives to conventional profit-driven corporate business models. By the middle of the 1970s, thousands of these enterprises operated across the United States—but only a handful survive today. Some, such as Whole Foods Market, have abandoned their quest for collective political change in favor of maximizing profits. Vividly portraying the struggles, successes, and sacrifices of these unlikely entrepreneurs, From Head Shops to Whole Foods writes a new history of social movements and capitalism by showing how activists embraced small businesses in a way few historians have considered. The book challenges the widespread but mistaken idea that activism and political dissent are inherently antithetical to participation in the marketplace. Joshua Clark Davis uncovers the historical roots of contemporary interest in ethical consumption, social enterprise, buying local, and mission-driven business, while also showing how today’s companies have adopted the language—but not often the mission—of liberation and social change.

At the dawn of the 1970s, waves of hopeful idealists abandoned the city and headed for the country, convinced that a better life awaited. They were full of dreams, mostly lacking in practical skills, and soon utterly out of money. But they knew paradise when they saw it. When Loraine, Craig, Pancake, Hershe, and a dozen of their friends came into possession of 116 acres in Vermont, they had big plans: to grow their own food, build their own shelter, and create an enlightened community. They had little idea that at the same moment, all over the country, a million other young people were making the same move -- back to the land. We Are As Gods follows the Myrtle Hill commune as its members enjoy a euphoric Free Love summer. Nearby, a fledgling organic farm sets to work with horses, and a couple -- the author's parents -- attempts to build a geodesic dome. Yet Myrtle Hill's summer ends in panic as they rush to build shelter while they struggle to reconcile their ideals with the somber realities of physical hardship and shifting priorities -- especially when one member goes dangerously rogue. Kate Daloz has written a meticulously researched testament to the dreams of a generation disillusioned by their parents' lifestyles, scarred by the Vietnam War, and yearning for rural peace. Shaping everything from our eating habits to the Internet, the 1970s Back-to-the-Land movement is one of the most influential yet least understood periods in recent history. We Are As Gods sheds light on one generation's determination to change their own lives and, in the process, to change the world.