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The United States is the only modern nation in which communes have continuously existed for the past two hundred years. This definitive history of communes in America examines the major factors that have supported the existence and growth of communes throughout American history. The most impressive survey of the communal experience since the works of Noyes and Nordhoff, it is informed by a deep respect for the human subjects and organizational forms of American communes. The findings in the analytical chapters are of considerably theoretical import beyond the historical narrative. Oved details the founding, growth, development, and sometimes failure of alternative societies from 1735 to 1939: Icaria, Ephrata, Oneida, Shaker, religious, secular, and socialist communes. Extensive reference material cited will assure this work a special place in the archives of the literature on communes.
The United States is the only modern nation in which communes have continuously existed for the past two hundred years. This definitive history of communes in America examines the major factors that have supported the existence and growth of communes throughout American history. The most impressive survey of the communal experience since the works of Noyes and Nordhoff, it is informed by a deep respect for the human subjects and organizational forms of American communes. The findings in the analytical chapters are of considerably theoretical import beyond the historical narrative.Oved details the founding, growth, development, and sometimes failure of alternative societies from 1735 to 1939: Icaria, Ephrata, Oneida, Shaker, religious, secular, and socialist communes. Extensive reference material cited will assure this work a special place in the archives of the literature on communes.
The United States is the only modern nation in which communes have continuously existed for the past two hundred years. This definitive history of communes in America examines the major factors that have supported the existence and growth of communes throughout American history. The most impressive survey of the communal experience since the works of Noyes and Nordhoff, it is informed by a deep respect for the human subjects and organizational forms of American communes. The findings in the analytical chapters are of considerably theoretical import beyond the historical narrative. Oved details the founding, growth, development, and sometimes failure of alternative societies from 1735 to 1939: Icaria, Ephrata, Oneida, Shaker, religious, secular, and socialist communes. Extensive reference material cited will assure this work a special place in the archives of the literature on communes.
The world's longest-lasting and most successful communal society, the Hutterites have a model of governance that has served them well for almost five hundred years. In the past the colony was an "ark," isolated from both the secular world and the host society. But today colonies face new challenges because of globalization and digital technologies and are losing much of their ability to exclude these influences from their lives. Based on extensive fieldwork with the Schmiedeleut branch of the Hutterites, the book includes the Conference Letters and Regulations, published for the first time in English translation, that provide invaluable insights into strategies for managing change.
In two canonical decisions of the 1920s—Meyer v. Nebraska and Pierce v. Society of Sisters—the Supreme Court announced that family (including certain relations within it) was an institution falling under the Constitution’s protective umbrella. Since then, proponents of “family values” have claimed that a timeless form of family—nuclear and biological—is crucial to the constitutional order. Mark Brandon’s new book, however, challenges these claims. Brandon addresses debates currently roiling America—the regulation of procreation, the roles of women, the education of children, divorce, sexuality, and the meanings of marriage. He also takes on claims of scholars who attribute modern change in family law to mid-twentieth-century Supreme Court decisions upholding privacy. He shows that the “constitutional” law of family has much deeper roots. Offering glimpses into American households across time, Brandon looks at the legal and constitutional norms that have aimed to govern those households and the lives within them. He argues that, well prior to the 1960s, the nature of families in America had been continually changing—especially during western expansion, but also in the founding era. He further contends that the monogamous nuclear family was codified only at the end of the nineteenth century as a response to Mormon polygamy, communal experiments, and Native American households. Brandon discusses the evolution of familial jurisprudence as applied to disputes over property, inheritance, work, reproduction, the status of women and children, the regulation of sex, and the legal limits to and constitutional significance of marriage. He shows how the Supreme Court’s famous decisions in the latter part of the twentieth century were largely responses to societal change, and he cites a wide range of cases that offer fresh insight into the ways the legal system responded to various forms of family life. More than a historical overview, the book also considers the development of same-sex marriage as a political and legal issue in our time. States of Union is a groundbreaking volume that explains how family came to be “in” the Constitution, what it has meant for family to be constitutionally significant, and what the implications of that significance are for the constitutional order and for families.
The literature on the Kibbutz is large and sprawling. This stands in marked contrast to the intimacy and proximity of the individuals who have actually participated in the life of the Kibbutz. In this quite remarkable work, David Mittelberg succeeds in capturing the specific life styles and aspirations of the Kibbutzniks. And he does so by integrating this within the broad and rich traditions of the sociology of culture and religion. Strangers in Paradise provides a massive amount of current data on Jewish and non-Jewish volunteers, division of labor by sex and language of origins, demographic characteristics of Kibbutz hosts and recruits, and a variety of attitude measures far beyond any other work in the literature. But what gives special value to this effort is its unusual utilization of the phenomenological tradition - from Simmel to Schutz, to Berger and Luckmann - along with recent efforts in organization and negotiation theory - from Blau to Goffman - in order to explicate this massive data. A special element in this volume is the central place accorded to voluntarism in an open culture. For Mittelberg, membership in the Kibbutz is at its core a voluntary act of individuals who commit their lives, or a portion thereof, to a collective movement in a strange land. This is a study then in "intentional communities" rather than Utopian organizations. The synthesis of the concrete and the abstract, the empirical and the theoretical, will establish Mittelberg's volume as a new standard in Kibbutz studies.
A History of Morning Star and Wheeler Ranch open door rural communes in Sonoma County, California, told through the words and photos of the residents.
In the shadow of the Vietnam War, a significant part of an entire generation refused their assigned roles in the American century. Some took their revolutionary politics to the streets, others decided simply to turn away, seeking to build another world together, outside the state and the market. West of Eden charts the remarkable flowering of communalism in the 1960s and ’70s, fueled by a radical rejection of the Cold War corporate deal, utopian visions of a peaceful green planet, the new technologies of sound and light, and the ancient arts of ecstatic release. The book focuses on the San Francisco Bay Area and its hinterlands, which have long been creative spaces for social experiment. Haight-Ashbury’s gift economy—its free clinic, concerts, and street theatre—and Berkeley’s liberated zones—Sproul Plaza, Telegraph Avenue, and People’s Park—were embedded in a wider network of producer and consumer co-ops, food conspiracies, and collective schemes. Using memoir and flashbacks, oral history and archival sources, West of Eden explores the deep historical roots and the enduring, though often disavowed, legacies of the extraordinary pulse of radical energies that generated forms of collective life beyond the nuclear family and the world of private consumption, including the contradictions evident in such figures as the guru/predator or the hippie/entrepreneur. There are vivid portraits of life on the rural communes of Mendocino and Sonoma, and essays on the Black Panther communal households in Oakland, the latter-day Diggers of San Francisco, the Native American occupation of Alcatraz, the pioneers of live/work space for artists, and the Bucky dome as the iconic architectural form of the sixties. Due to the prevailing amnesia—partly imposed by official narratives, partly self-imposed in the aftermath of defeat—West of Eden is not only a necessary act of reclamation, helping to record the unwritten stories of the motley generation of communards and antinomians now passing, but is also intended as an offering to the coming generation who will find here, in the rubble of the twentieth century, a past they can use—indeed one they will need—in the passage from the privations of commodity capitalism to an ample life in common.