Intentional Communities and Why We Need Them

In Between the World and Me, Ta-Nehisi Coates describes Howard University, the historically black college he attended, as “The Mecca.” This sacred place, Coates tells us, was the “crossroads of the black diaspora.”

I first witnessed [its] power out on the Yard, he writes, that communal green space in the center of the campus where the students gathered and I saw everything I knew of my black self multiplied out into seemingly endless variations. There were the scions of Nigerian aristocrats in their business suits giving dap to bald-headed Qs in purple windbreakers and tan Timbs. There were high-yellow progeny of AME preachers debating the clerics of Ausar-Set… It was like listening to a hundred different renditions of “Redemption Song,” each in a different color and key.

What interests me about Coates’ description of the Mecca is not so much what it says about Howard University, in particular, but rather, what it says about the continued need for intentional communities, built around shared identities that are, and have been for centuries, under siege.

I say under siege because I don’t want anyone to confuse my argument with a general apology for narrow-mindedness, at best, and xenophobia, at worst. White Lives Matter and Men’s Rights Activists have nothing to do with what I’m saying, and everything to do with what I’m trying to say. There is nothing simple about the intentional communities of which I speak, but there is something sacred about them, and it is to this sacredness that I wish to speak.

I went to a women’s college. The usual response when I shared this news with my fellow high school students was “I’m soooo sorry!” or “But how will you meet boys?” or “Are you religious?” or just plain “Why?” At the time, my answers to their questions were evasive. Living under the false impression that I was straight, I took their concern about meeting boys as well-intentioned, answered that there were men at the other colleges in the area, told them that I was not, in fact, religious, and explained that I had chosen the school for its academic merits.

I was not lying, not exactly, but what I said to them was untrue.

I went to a women’s college because women had been at the center of my existence for as long as I could remember, because the company of women was the only place I felt like I could truly be myself, because the night I visited Mount Holyoke College for the first time, I sat around a table with women from all walks of life, with long curly hair and shaved heads, a knack for chemistry and a love of Latin, crosses around their necks and hijabs on their heads, talking about their girlfriends, boyfriends, partners, lovers, and everything in between, about their latest lacrosse game, or an interview with a corporate bank, or a new DNA pattern they had just discovered, or the way it felt to look at the stars in wintertime. I went to a women’s college because I needed women plural to understand how I, a woman singular, was actually just myself, and could choose the words to name this self with no regard for other’s projects or prejudices. I went to a women’s college to find out that there was no one way to be a woman, that it was alright not to be a “woman” at all, that this word was both the most important and most contested word I would ever use to describe myself, and that this contestation was perfectly alright—that it was, in fact, encouraged.

I am reticent to draw the connection between Coates’ description of Howard University and my own experiences at Mount Holyoke College, knowing full well that white feminists have too long appropriated the work of black activists and thinkers for their own ends, without giving credit where credit is due. I am also weary of establishing false equivalency—the need for historically black colleges is different in tenor and volume than the need for women’s colleges. The two are not mutually exclusive, nor is one a more important endeavor than the other. Rather, I believe that both spaces offer a lens for understanding the limits of mere inclusion as a catch-all solution for past (and present) oppressions.

We don’t join communities like Howard University and Mount Holyoke College to be with people who are just like us. We join these communities because under the umbrella of a shared identity, we are free to explore our differences. When I entered the gates of Mount Holyoke College, I was free to be more than just “the smart girl.” We were all “the smart girl.” Instead, I could be the eccentric translator. The friend who never forgets your birthday. The figure you see walking around the lake every evening at sunset. The girl who wears her grandmother’s ring and her grandfather’s sport coat. The lover. The joker. The dreamer. Myself.

In the past few weeks, I have been privileged enough to witness the birth of an intentional community here at my place of work. As co-facilitator of an LGBTQ meditation group, I have been deeply moved by the willingness of my peers to explore spirituality in a queer-centered space. For so many of us who identify as queer, religion and spirituality have been sites of oppression and injustice, especially in our childhoods. Though there are numerous spiritual leaders at the front lines of this battle, fighting for the inclusion and full acceptance of queer folks into spiritual communities across the country, there is something particularly sacred about a space where we can explore our spirituality and our sexuality in tandem, without being the only lesbian, or trans woman, or gender non-conforming person in the room. To be able to speak about the pains of missing my ex-girlfriend without secretly worrying that someone is thinking “but she doesn’t look like a lesbian” is more powerful than you might think. To be able to share our stories of tragedy, discovery, and triumph is not only affirming to each of us as individuals, but essential to our continued survival as a community.

We are who we choose to be. I wouldn’t have made it anywhere if I didn’t believe this to be true. And though, too often, choices are made for us in which we have no say, there is ultimately a deeper place where we have the right, and the freedom, to curate our hearts. Whether others recognize or cultivate this freedom is another story. Whether our bodies are safe enough to worry about our hearts is something else entirely. But the hope is that by carving out spaces for fellowship with those who share our identities, we can remember what it feels like to just be ourselves. 

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