“Fukada refused to talk about it, and he never revealed the secret to anybody, but somewhere he got hold of a considerable amount of cash that was needed to establish the commune. They used the money to buy farm machinery and building materials, and to set up a reserve fund. They repaired the old houses by themselves and built facilities that would enable their thirty members to live. This was in 1974. They called their new commune “Sakigake,” or “Forerunner.”

Sakigake? The name sounded familiar to Tengo, but he couldn’t remember where he might have heard it before. When his attempt to trace the memory back ended in failure, he felt unusually frustrated.

The Professor continued, “Fukada was resigned to the likelihood that the operation of the commune would be tough for the first several years until they became accustomed to the area, but things went more smoothly than he had expected. They were blessed with good weather and helpful neighbors. People readily took to Fukada as leader, given his sincere personality, and they admired the hardworking young members they saw sweating in the fields. The locals offered useful advice. In this way, the members were able to absorb practical knowledge about farming techniques and learn how to live off the land.

“While they continued to practice what they had learned in Takashima, Sakigake also came up with several of their own innovations. For example, they switched to organic farming, eschewing chemical pesticides and growing their vegetables entirely with organic fertilizers. They also started a mail-order food service pitched directly to affluent urbanites. That way they could charge more per unit. They were the first of the so-called ecological farmers, and they knew how to make the most of it. Having been raised in the city, the commune’s members knew that city people would be glad to pay high prices for fresh, tasty vegetables free of pollutants. They created their own distribution system by contracting with delivery companies and simplifying their routes. They were also the first to make a virtue of the fact that they were selling ‘un-uniform vegetables with the soil still clinging to them.’ ”

The professor went on. “I visited Fukada on his farm any number of times. He seemed invigorated by his new surroundings and the chance to try new possibilities there. It was probably the most peaceful, hope-filled time of his life, and his family also appeared to have adapted well to this new way of living.

“More and more people would hear about Sakigake farm and show up there wanting to become members. The name had gradually become more widely known through the mail order business, and the mass media had reported on it as an example of a successful commune. More than a few people were eager to escape from the real world’s mad pursuit of money and its flood of information, instead earning their living by the sweat of their brow. Sakigake appealed to them. When these people showed up, Sakigake would interview and investigate them, and give the promising ones membership. They couldn’t admit everyone who came. They had to preserve the members’ high quality and ethics. They were looking for people with strong farming skills and healthy physiques who could tolerate hard physical labor. They also welcomed women in hopes of keeping something close to a fifty-fifty male-female ratio. Increasing the numbers would mean enlarging the scale of the farm, but there were plenty of extra fields and houses nearby, so that was no problem. Young bachelors made up the core of the farm’s membership at first, but the number of people joining with families gradually increased. Among the newcomers were well-educated professionals—doctors, engineers, teachers, accountants, and the like. Such people were heartily welcomed by the community since their professional skills could be put to good use.”

Tengo asked, “Did the commune adopt Takashima’s type of primitive communist system?”

The Professor shook his head. “No, Fukada avoided the communal ownership of property. Politically, he was a radical, but he was also a coolheaded realist. What he was aiming for was a more flexible community, not a society like an ant colony. His approach was to divide the whole into a number of units, each leading its own flexible communal life. They recognized private property and apportioned out compensation to some extent. If you weren’t satisfied with your unit, you could switch to another one, and you were free to leave Sakigake itself anytime you liked. There was full access to the outside world, too, and there was virtually no ideological inculcation or brainwashing. He had learned when they were in Takashima that a natural, open system would increase productivity.”

Under Fukada’s leadership, the operation of Sakigake farm remained on track, but eventually the commune split into two distinct factions. Such a split was inevitable as long as they kept Fukada’s flexible unit system. On one side was a militant faction, a revolutionary group based on the Red Guard unit that Fukada had originally organized. For them, the farming commune was strictly preparatory for the revolution. Farming was just a cover for them until the time came for them to take up arms. That was their unshakable stance.

On the other side was the moderate faction. As the majority, they shared the militant faction’s opposition to capitalism, but they kept some distance from politics, instead preferring the creation of a self-sufficient communal life in nature. Insofar as farming was concerned, each faction shared the same goals, but whenever it became necessary to make decisions regarding operational policy of the commune as a whole, their opinions split. Often they could find no room for rapprochement, and this would give rise to violent arguments. The breakup of the commune was just a matter of time.

Maintaining a neutral stance became increasingly difficult with each passing day. Eventually, Fukada found himself trapped between the two factions. He was generally aware that 1970s Japan was not the place or time for mounting a revolution. What he had always had in mind was the potential of a revolution—revolution as a metaphor or hypothesis. He believed that exercising that kind of antiestablishment, subversive will was indispensable for a healthy society. But his students wanted a real revolution with real bloodshed. Of course Fukada bore some responsibility for this. He was the one who had planted such baseless myths in their heads. But he never told them that his “revolution” had quotation marks around it.

And so the two factions of the Sakigake commune parted ways. The moderate faction continued to call itself “Sakigake” and remained in the original village, while the militant faction moved to a different, abandoned village a few miles away and made it the base of their revolutionary movement. The Fukada family remained in Sakigake with all the other families. The split was a friendly one. It appears that Fukada obtained the funds for the new commune from his usual unspecified source. Even after their separation, the two farms maintained a cooperative relationship. They traded necessary materials and, for economic reasons, used the same distribution routes for their products. The two small communities had to help each other if they were to survive.

One thing did change, however, shortly after the split: the effective cessation of visits between the old Sakigake members and the new commune. Only Fukada himself continued to correspond with his former radical students. Fukada felt a strong sense of responsibility for them, as the one who had originally organized and led them into the mountains of Yamanashi. In addition, the new commune needed the secret funds that Fukada controlled.

“Fukada was probably in a kind of schizoid state by then,” the Professor said. “He no longer believed with his whole heart in the possibility or the romance of the revolution. Neither, however, could he completely disavow it. To do so would mean disavowing his life and confessing his mistakes for all to see. This was something he could not do. He had too much pride, and he worried about the confusion that would surely arise among his students as a result. At that stage, he still wielded a certain degree of control over them.