The American communes are an ancient phenomenon, the earliest ones were for the most part religious in nature, and the most recent wave being the hippie communes of the late twentieth century. The goals and impact of the communes has not always been consistent, however, on studying the communes as a distributed experimental ecosystem, a different perspective begins to emerge. Communes and intentional communities constitute experimental societies, where humans gather to explore new ways of making decisions, collective organizing, and alternative forms of hierarchy. Famous examples of experimental communities include Oroville, Arcosanti, Damanhur all of which have shown us different ways of living and being. Here I describe both digital and analog examples of these collectives of collectives, which beyond their individual physical spaces, comprise entire ecosystems of communal experiments, that go beyond their doors and national borders to demonstrate diverse examples of humans potentiality and sociality, in deeply collaborative networks. These networks of communes explore ways of bringing future possibilities into the present, living and manifesting their ‘prefigurative politics’. The communes are decentralized collectives of self-governing communities, experimenting within and across homes across a range of social phenomena, from the creation of new economies, sharing, collaboration, to language, aesthetics, and writing styles. The vision that emerges is a forged root/rhizomatic like structure with no center or top-down control, that provides mutually assured alternatives to the economy, to the state. There are organically forming collectives and collectives, brought together by some metric, whether it be geography, shared values, shared online platforms, financial collaboration. Many of these networks are shared and overlapping, and the borders between them ever-changing and amorphous These endeavors are set in contrast to the perhaps more visible coliving models that achieve media coverage: many communes are intentional autonomous zones, reserved for behaviors and principles of anarchism, such as mutual aid and challenges to hierarchy and management. Traditionally autonomous zones have also served as places to learn about these traditions and theories, but also to act as cultural and behavioral experiments. These projects are discussed both in terms of both Walter Benjamin’s general strike (“a means of disengagement and the avoidance of violence”), and Eugene Holland‘s slow-motion general-strike (Holland, 2011), as non-violent means to getting beyond our dominant systems of control. Holland proposes a gradual and slow-motion creation of alternative ways of being that would ‘Seek out actually existing alternative modes of self-provisioning… and also develop new ones; walk away from dependence on capital and the State, one step, one stratum, at a time, while… continually develop[ing] alternative practices and institutions to sustain the movement’. I also set the activity in the communes, commoning, in light of the ‘autovalorizzazione’, or self-valorization (H. Cleaver, 1971) set forth by the autonomists movement, to describe the production of goods and services for their actual and mutual use, rather than for the purpose of profiteering. Our hope in presenting this work is to share our learnings with those in working in the African commons and to forge new post border solidarities with those who wish to contribute to the commons together.