Sex is not a simple concept. Focusing on the issue of celibacy, the author explores the cultures of three post-Civil War utopian communities and their relation to female status in American society. From her examination of the Shakers, Koreshans, and Sanctificationists, the author concludes that the adoption of celibacy promoted theoretical sexual equality and female social power in those religious groups. -- Bookjacket.
In The Chastity Plot, Lisabeth During tells the story of the rise, fall, and transformation of the ideal of chastity. From its role in the practice of asceticism to its associations with sovereignty, violence, and the purity of nature, it has been loved, honored, and despised. Obsession with chastity has played a powerful and disturbing role in our moral imagination. It has enforced patriarchy’s double standards, complicated sexual relations, and imbedded in Western culture a myth of gender that has been long contested by feminists. Still not yet fully understood, the chastity plot remains with us, and the metaphysics of purity continue to haunt literature, religion, and philosophy. Idealized and unattainable, sexual renunciation has shaped social institutions, political power, ethical norms, and clerical abuses. It has led to destruction and passion, to seductive fantasies that inspired saints and provoked libertines. As During shows, it should not be underestimated. Examining literature, religion, psychoanalysis, and cultural history from antiquity through the middle ages and into modernity, During provides a sweeping history of chastity and insight into its subversive potential. Instead of simply asking what chastity is, During considers what chastity can do, why we should care, and how it might provide a productive disruption, generating new ways of thinking about sex, integrity, and freedom.
This book is the long-anticipated first volume of a two-volume work that will chronicle intentional communities in the twentieth century. Timothy Miller's chronological account is likely to be the standard work on the subject. Communities of the early twentieth century were often obscure and short-lived enterprises that left little trace of themselves. Historical accounts of them are few, and the ephemera such ventures produced have rarely been collected. Miller first looks at the older groups that were operating until I 900. He explores their impact of the early twentieth-century art colonies, and then turns to a decade-by-decade discussion of many dozens of new groups formed up to 1960. His comprehensive perspective—a synopsis of the first sixty years of this century—has never before been undertaken in the study of communal groups.
From the Shakers to the Branch Davidians, America's communal utopians have captured the popular imagination. Seventeen original essays here demonstrate the relevance of such groups to the mainstream of American social, religious, and economic life. The contributors examine the beliefs and practices of the most prominent utopian communities founded before 1965, including the long-overlooked Catholic monastic communities and Jewish agricultural colonies. Also featured are the Ephrata Baptists, Moravians, Shakers, Harmonists, Hutterites, Inspirationists of Amana, Mormons, Owenites, Fourierists, Icarians, Janssonists, Theosophists, Cyrus Teed's Koreshans, and Father Divine's Peace Mission. Based on a new conceptual framework known as developmental communalism, the book examines these utopian movements throughout the course of their development--before, during, and after their communal period. Each chapter includes a brief chronology, giving basic information about the group discussed. An appendix presents the most complete list of American utopian communities ever published. The contributors are Jonathan G. Andelson, Karl J. R. Arndt, Pearl W. Bartelt, Priscilla J. Brewer, Donald F. Durnbaugh, Lawrence Foster, Carl J. Guarneri, Robert V. Hine, Gertrude E. Huntington, James E. Landing, Dean L. May, Lawrence J. McCrank, J. Gordon Melton, Donald E. Pitzer, Robert P. Sutton, Jon Wagner, and Robert S. Weisbrot.
Marital status was a fundamental legal and cultural feature of women's identity in the eighteenth century. Free women who were not married could own property and make wills, contracts, and court appearances, rights that the law of coverture prevented their married sisters from enjoying. Karin Wulf explores the significance of marital status in this account of unmarried women in Philadelphia, the largest city in the British colonies. In a major act of historical reconstruction, Wulf draws upon sources ranging from tax lists, censuses, poor relief records, and wills to almanacs, newspapers, correspondence, and poetry to recreate the daily experiences of women who were never-married, widowed, divorced, or separated. With its substantial population of unmarried women, eighteenth-century Philadelphia was much like other early modern cities, but it became a distinctive proving ground for cultural debate and social experimentation involving those women. Arguing that unmarried women shaped the city as much as it shaped them, Wulf examines popular literary representations of marriage, the economic hardships faced by women, and the decisive impact of a newly masculine public culture in the late colonial period.
Margaret Meuse Clay, who barely escaped a public whipping in the 1760s for preaching without a license; "Old Elizabeth," an ex-slave who courageously traveled to the South to preach against slavery in the early nineteenth century; Harriet Livermore, who spoke in front of Congress four times between 1827 and 1844--these are just a few of the extraordinary women profiled in this, the first comprehensive history of female preaching in early America. Drawing on a wide range of sources, Catherine Brekus examines the lives of more than a hundred female preachers--both white and African American--who crisscrossed the country between 1740 and 1845. Outspoken, visionary, and sometimes contentious, these women stepped into the pulpit long before twentieth-century battles over female ordination began. They were charismatic, popular preachers, who spoke to hundreds and even thousands of people at camp and revival meetings, and yet with but a few notable exceptions--such as Sojourner Truth--these women have essentially vanished from our history. Recovering their stories, Brekus shows, forces us to rethink many of our common assumptions about eighteenth- and nineteenth-century American culture.
One day in 1698, Robert Pyle of Pennsylvania decided to buy a black slave. The next night he dreamed of a steep ladder to heaven that he felt he could not climb because he carried a black pot. In the dream, a man told him the ladder was the light of Jesus Christ and would bear any whose faith held strong; otherwise, the climber would fall. Pyle woke that morning positive that he should eschew slaves and slavery, having equated the pot with the slave he wished to buy. In fact, so acutely did this dream awaken him to his sins that he became a dynamic advocate of liberation. This dream literally changed his outlook and his life. Teach Me Dreams delves into the dream world of ordinary Americans and finds that as their self-perception increased, transforming them on a personal level, so did a revolutionary spirit that wrought momentous political changes. Mechal Sobel considers dreams recorded in the life narratives of 100 people, revealing the America of the Revolutionary Era to have been a truly dream-infused culture in which analysis of dreams was encouraged, and subsequent personal reevaluation was striking. Sobel uses a wealth of information--letters, diaries, and over 200 published autobiographies from a wide range of "ordinary" people; black, white, male, female. In these accounts, many previously neglected by historians, dreamers explain how their nighttime adventures opened their eyes to aspects of themselves, or unveiled new paths they should take both personally and politically. Such paths often led them to challenge those in power. Charting the widely dreamed of opposition between blacks and whites, men and women, Sobel offers astounding new insights into how early Americans understood their lives. Her analysis of the dreams and lives of ordinary Revolutionary-Era people demonstrates links between dreaming, self reevaluation, and participation in the radically changing politics of the time. This book will appeal to specialists in the fields of American and African-American history, and anyone interested in dreams and self-development.
Employees with valuable skills and a sense of their own worth can make their jobs, pay, perks, and career opportunities different from those of their coworkers in subtle and not-so-subtle ways. This book shows how such individual arrangements can be made fair and acceptable to coworkers, and beneficial to both the employee and the employer.
In An Unreal Estate, Lucinda Carspecken takes an in-depth look at Lothlorien, a Southern Indiana nature sanctuary, sustainable camping ground, festival site, collective residence, and experiment in ecological building, stewardship, and organization. Carspecken notes the way fiction and reality intertwine on this piece of land and argues that examples such as Lothlorien have the power to be a force for social change. Lothlorien's organization and social norms are in sharp contrast with its surrounding communities. As a unique enclave within a larger society, it offers to the latter both an implicit critique and a cluster of alternative values and lifestyles. In addition, it has created a niche where some participants change, grow, and find empowerment in an environment that is accepting of difference—particularly in areas of religion and sexual orientation.
