A fascinating and unusual chapter in American history about a religious community that held radical notions of equality, sex, and religion---only to transform itself, at the beginning of the twentieth century, into a successful silverware company and a model of buttoned-down corporate propriety. In the early nineteenth century, many Americans were looking for an alternative to the Puritanism that had been the foundation of the new country. Amid the fervor of the religious revival known as the Second Great Awakening, John Humphrey Noyes, a spirited but socially awkward young man, attracted a group of devoted followers with his fiery sermons about creating Jesus’ millennial kingdom here on Earth. Noyes established a revolutionary community in rural New York centered around achieving a life free of sin through God’s grace, while also espousing equality of the sexes and “complex marriage,” a system of free love where sexual relations with multiple partners was encouraged. Noyes’s belief in the perfectibility of human nature eventually inspired him to institute a program of eugenics, known as stirpiculture, that resulted in a new generation of Oneidans who, when the Community disbanded in 1880, sought to exorcise the ghost of their fathers’ disreputable sexual theories. Converted into a joint-stock company, Oneida Community, Limited, would go on to become one of the nation’s leading manufacturers of silverware, and their brand a coveted mark of middle-class respectability in pre- and post-WWII America. Told by a descendant of one of the Community’s original families, Ellen Wayland-Smith's Oneida is a captivating story that straddles two centuries to reveal how a radical, free-love sect, turning its back on its own ideals, transformed into a purveyor of the white-picket-fence American dream.

The "free love" Oneida Community, founded in New York state during the turbulent decades before the Civil War, practiced an extraordinary system of "complex marriage" as part of its sustained experiment in creating the kingdom of heaven on earth. For more than thirty years, two hundred adult members considered themselves heterosexually married to the entire community rather than to a single monogamous partner. Free Love in Utopia provides the first in-depth account of how complex marriage was introduced among previously monogamous or single Oneida Community members. Bringing together vivid, firsthand writings by members of the community--including personal correspondence, memoranda on spiritual and material concerns, and official pronouncements--this volume portrays daily life in Oneida and the deep religious commitment that permeated every aspect of it. It also presents a complex portrait of the community's founder, John Humphrey Noyes, who demanded not only complete religious loyalty from his followers but also minute control over their sexual lives. It recounts the formidable legal suits faced by the community--one of which almost forced it to disband in 1852--and the critical behind-the-scenes work of Noyes's second-in-command, John L. Miller. Most important, Free Love in Utopia describes in detail how Oneida's "enlarged family" was created and how its unorthodox practices affected its members. Key selections from a large collection of primary documents detailing Oneida's early years were compiled by George Wallingford Noyes, nephew of the founder. The present volume, astutely edited and introduced by noted communitarian scholar Lawrence Foster, marks the first publication of G. W. Noyes's remarkable manuscript, excerpted from the irreplaceable original documents that were deliberately burned after his death. The volume also reproduces Oneida's First Annual Report, which contains the sexual manifesto that underlay the community.

The study begins with readings of ads, songs, films and other public representations of romance and concludes with individual interviews in order to analyze the ways in which mass messages are internalized.

A sharp and entertaining essay collection about the importance of multiple forms of love and friendship in a world designed for couples, from a laser-precise new voice. Sometimes it seems like there are two American creeds, self-reliance and marriage, and neither of them is mine. I experience myself as someone formed and sustained by others' love and patience, by student loans and stipends, by the kindness of strangers. Briallen Hopper's Hard to Love honors the categories of loves and relationships beyond marriage, the ones that are often treated as invisible or seen as secondary--friendships, kinship with adult siblings, care teams that form in times of illness, or various alternative family formations. She also values difficult and amorphous loves like loving a challenging job or inanimate objects that can't love you back. She draws from personal experience, sharing stories about her loving but combative family, the fiercely independent Emerson scholar who pushed her away, and the friends who have become her invented or found family; pop culture touchstones like the Women's March, John Green's The Fault in Our Stars, and the timeless series Cheers; and the work of writers like Joan Didion, Gwendolyn Brooks, Flannery O'Connor, and Herman Melville (Moby-Dick like you've never seen it!). Hard to Love pays homage and attention to unlikely friends and lovers both real and fictional. It is a series of love letters to the meaningful, if underappreciated, forms of intimacy and community that are tricky, tangled, and tough, but ultimately sustaining.

With a revolution behind them, a continent before them, and the First Amendment protecting them, religio-sexual pioneers in antebellum America were free to strike out on their own, breaking with the orthodoxies of the past. Shakers followed the ascetic path; Oneida Perfectionists accepted sex as a gift from God; and Mormons redefined marriage in light of new religious revelations that also redefined God, humankind, spirit, and matter. Sex became a powerful way for each group to reinforce their sectarian identity as strangers in a strange land. Sex and Sects tells the story of these three religiously inspired sexual innovations in America: the celibate lifestyle of the Shakers, the Oneida Community’s system of controlled polyamory, and plural marriage as practiced by the Mormons. Stewart Davenport analyzes why these bold experiments rose and largely fell over the course of the nineteenth century within the confines of the new American republic. Moving beyond a social-scientific lens, Davenport traces for the first time their fascinating shared trajectory as they emerged, struggled, institutionalized, and declined in tandem—and sheds historical light on the way in which Americans have discussed, contested, and redefined the institutions of marriage and family both in our private lives and in the public realm.

John Humphrey Noyes founded the most revolutionary of all communal experiments in the nineteenth century and in American history the Oneida Community. As the selfordained Father of his utopian followers for thirty years, Noyes collectivized labor in the Communitys industries and abolished private property on the grounds of its Mansion House at Oneida, New York. But the defrocked preacher of Christian Perfectionism went still further: not only property, but spouses, were to be held in common in the Noyesian vision of heaven on earth. In the Communitys newspapers, including THE AMERICAN SOCIALIST and THE CIRCULAR, Noyes proclaimed that the Oneida system of Complex Marriage had eradicated the subjugation of women, the tyranny of monogamous marriage, and the burden of unwanted children. Finally, Noyes came to believe that his system made possible the betterment of human stock through a program of selective mating. Race Culture or, as Noyes eventually termed it, Stirpiculture, would become the utopian Communitys ultimate experiment: the application of scientific breeding to human beings.

In her 1855 fictionalized autobiography, Mary Gove Nichols told the story of her emancipation from her first unhappy marriage, during which her husband controlled her body, her labor, and her daughter. Rather than the more familiar metaphor of prostitution, Nichols used adultery to define loveless marriages as a betrayal of the self, a consequence far more serious than the violation of a legal contract. Nichols was not alone. In Unfaithful, Carol Faulkner places this view of adultery at the center of nineteenth-century efforts to redefine marriage as a voluntary relationship in which love alone determined fidelity. After the Revolution, Americans understood adultery as a sin against God and a crime against the people. A betrayal of marriage vows, adultery was a cause for divorce in most states as well as a basis for civil suits. Faulkner depicts an array of nineteenth-century social reformers who challenged the restrictive legal institution of marriage, redefining adultery as a matter of individual choice and love. She traces the beginning of this redefinition of adultery to the evangelical ferment of the 1830s and 1840s, when perfectionists like John Humphrey Noyes, founder of the Oneida Community, concluded that marriage obstructed the individual's relationship to God. In the 1840s and 1850s, spiritualist, feminist, and free love critics of marriage fueled a growing debate over adultery and marriage by emphasizing true love and consent. After the Civil War, activists turned the act of adultery into a form of civil disobedience, culminating in Victoria Woodhull's publicly charging the Reverend Henry Ward Beecher with marital infidelity. Unfaithful explores how nineteenth-century reformers mobilized both the metaphor and the act of adultery to redefine marriage between 1830 and 1880 and the ways in which their criticisms of the legal institution contributed to a larger transformation of marital and gender relations that continues to this day.