By Robert P. Sutton
American communalism isn't a disjointed, erratic, virtually ephemeral a part of our prior, yet an on-going, crucial a part of American historical past. this significant examine starts with an exam of America's first spiritual utopia at Ephrata, close to Lancaster, Pennsylvania, in 1732 and strains successive utopian experiments within the usa during the following centuries. the writer demonstrates that the utopian communal tale is an critical aspect of the Puritan suggestion of the United States as a urban upon a hill and a beacon gentle for the area the place the best society will be equipped and the place it will possibly flourish.After discussing the Ephrata Cloister (1724-1812), the writer turns to the dozen or so Shaker groups that unfold utopian communalism from New England to the Ohio Valley frontier within the antebellum years. subsequent, he examines a number of the Separatists, in addition to the Oneida neighborhood. He lines the historical past of the Hutterite utopias from Russia to the nice Plains and Canada among the Civil battle and international battle I. In a bankruptcy on California counter tradition groups, he analyzes the Theosophist communes at Pint Loma and Temple domestic. ultimately, he discusses smooth non secular utopias starting from the Koreshian solidarity at Estero, Florida, to Zion urban close to Chicago, Dorothy Day's Catholic employee flow, the Sufi Utopia within the Berkshire Mountains, and the Pandanaram payment in Indiana.
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Additional resources for Communal Utopias and the American Experience: Religious Communities, 1732-2000
428–39. Other specialized accounts of Shaker village economies can be found in Stein, Shaker Experience, pp. 471–72. 35. John A. Boyle, The Harmony Society: A Chapter in German American Culture History (New York: AMS Press, 1973), pp. 121–27; Jane F. Crosthwaite, “The Spirit Drawings of Hannan Cohoon: Window on the Shakers and Their Folk Art,” Communal Societies 7 (1987): 1–15. 36. Stein, Shaker Experience, p. 167; Lawrence Foster, “Shaker Spiritualism and Salem Witchcraft: Perspectives on Trance and Possession Phenomena,” Communal Societies 9 (1991): 1–17.
172. : Harvard University Press, 1972), pp. 74–75. The other villages experiencing the Gathering Order revival were Shawnee Run, Kentucky (1807); Pleasant Hill, Kentucky (1809); Busseron Creek, Indiana (1809); Watervliet, New York (1837 and 1847); South Union, Kentucky (1838). 27. As a result of the western mission, by 1827 eight more villages had been built at Union Village, Ohio (1806); Watervliet, Ohio (1806); Pleasant Hill, Kentucky (1806); South Union, Kentucky (1807); West Union, Indiana (1810); North Union, Ohio (1822); Whitewater, Ohio (1824); and Sodus Bay, New York (1826).
14. Stein, Shaker Experience, pp. 32–49; Stephen Paterwic, “From Individual to Community: Becoming a Shaker at New Lebanon,” Communal Societies 11 (1991): 18–33. 15. These villages for the gathering “into gospel order” were Watervliet (Niskeyuna), New York (1787); Hancock, Massachusetts (1790); Enﬁeld, Connecticut (1790); Harvard, Massachusetts (1791); Tyringham, Massachusetts (1792); Canterbury, New Hampshire (1792); Shirley, Massachusetts (1793); Enﬁeld, New Hampshire (1793); Alfred, Maine (1793); and Sabbathday Lake, Maine (1794).