WORLDLY COMMUNITIES

To outside observers, utopian communities like Oneida seemed a case of “voluntary slavery.” But because of their members’ selfless devotion to the teachings and rules laid down by their leader, spiritually oriented communities often achieved remarkable longevity. The Shakers survived well into the twentieth century. Communities with a more worldly orientation tended to be beset by internal divisions and therefore lasted for much shorter periods.

In 1841, New England transcendentalists established Brook Farm not far from Boston, where they hoped to demonstrate that manual and intellectual labor could coexist harmoniously. They modeled the community in part on the ideas of the French social reformer Charles Former, who envisioned communal living and working arrangements, while retaining private property. Fourier’s blueprint for “phalanxes,” as he called his settlements, planned everything to the last detail, from the number of residents (2,000) to how much income would be generated by charging admission to sightseers. With leisure time devoted to music, dancing, dramatic readings, and intellectual discussion, Brook Farm was like an exciting miniature university. But it attracted mostly writers, teachers, and ministers, some of whom disliked farm labor. The novelist Nathaniel Hawthorne, a resident for a time, complained about having to shovel manure. Brook Farm disbanded after a few years, and Hawthorne offered a skeptical view of life there in his 1852 novel The Blithedale Romance.