The Oneida Community
Throughout the early years of the United States, Utopian communities seemed to be quite prevalent. Though most did not last long, their ideas of perfection have long outlasted the settlements themselves. Of the many trial settlements one of the most noted was that of the Oneida community that was founded in the late 1840’s by John Humphrey Noyes. Noyes’ society of self-proclaimed perfectionists was started after he lost his preaching license in an attempt to spread his new ideas of communal living. 1 The Oneida society, like many societies of this era, was based on seemingly radical religious as well as societal ideas. In the early years, the community thrived partially because there was no conflict between its scientific and religious ideas. As the society grew and progressed toward it’s downfall, a significant separation of science and religion was becoming evident. Many believe that it was this growing conflict between science and religion that was ultimately the deteriorating element of communal living among the members of the Oneida experiment.
John Humphrey Noyes, son of John Noyes and Polly Hayes Noyes, was born on September 3, 1811 in Brattleboro, Vermont. As the son of a well-educated businessman and an inquisitive mother, the young John was encouraged to love learning. After attending many schools in Vermont and Massachusetts John entered Dartmouth in hopes of completing his education. After his graduation from college in 1830 with a degree in law, Noyes moved to Chesterfield, New Hampshire.2
Around this time there was a large revivalist movement taking place. John Noyes’ parents were to hold a meeting of this group at their home in Putney, Vermont. Upon the request of his mother, John, a...
... middle of paper ...
...
1. Peyton Richter edt., Utopias Social Ideas about Communal Living, (Boston: Holbrok
Press, 1971) 137.
2. Constance Noyes Robertson, Onedia Community, (New York: Syracuse University Press,
1970) 2.
3. Robertson, 3.
4. Robertson, 3.
5. Robertson, 4.
6. Robertson, 5.
7. Robertson, 5.
8. Robertson, 8.
9. Randall Hillebrand, The Shakers/Oneida Community
(http://www.nyhistory.com/central/oneida.htm) 2.
10. Ira Mandelker, Religion, Society, and Utopia in Nineteenth-Century America (
Amherst, MA: The Universtiy of Massachusetts Press, 1984) 117.
11. Mandelker, 118.
12. Mandelker, 113.
13. Hillebrand, 3.
14. Robertson, 14.
15. Robertson, 20.
16. Robertson, 21.
17. Mandelker, 119.
18. Mandelker, 119.
19. Mandelker, 132.
20. Mandelker, 92.
21. Mandelker, 147.
Cott, Nancy F.. 1975. “Young Women in the Second Great Awakening in New England”. Feminist Studies 3 (1/2). Feminist Studies, Inc.: 15–29. doi:10.2307/3518952.
In the essay, “The Second Great Awakening” by Sean Wilentz explains the simultaneous events at the Cane Ridge and Yale which their inequality was one-sided origins, worship, and social surroundings exceeded more through their connections that was called The Second Great Awakening also these revivals were omen that lasted in the 1840s a movement that influences the impulsive and doctrines to hold any management. Wilentz wraps up of the politics and the evangelizing that come from proceeding from the start, but had astounding momentum during 1825.The advantage of the Americans was churched as the evangelizing Methodists or Baptists from the South called the New School revivalist and the Presbyterians or Congregationalists from the North that had a nation of theoretical Christians in a mutual culture created more of the Enlightenment rationalism than the Protestant nation on the world. The northerners focused more on the Second Great Awakening than the South on the main plan of the organization.
Today, we can still find many examples of past utopias. A utopia is an ideally perfect place, especially in its social, political, moral and legal aspects.1 They do not approve of any actions that are superficial and unnecessary. In addition to these beliefs, people from utopian societies are strong believers in God. Sharing many of these same ideals, the Quakers are a group with a strong faith. Despite the fact that Quakers feel art is a luxury and a frivolous thing that they should not take part in, many great artists and writers are members of the Quaker society.
The Second Great Awakening swept through the United States during the end of the 18th Century. Charles Grandson Finney was one of the major reasons the Second Great Awakening was such a success. Finney and his contemporaries rejected the Calvinistic belief that one was predetermined by go God to go to heaven or hell, and rather preached to people that they need to seek salvation from God themselves, which will eventually improve society has a whole. Finney would preach at Revivals, which were emotional religious meetings constructed to awaken the religious faith of people. These meetings were very emotional and lasted upwards of five days. Revivalism had swept through most of the United States by the beginning of the 19th Century. One of the most profound revivals took place in New York. After the great revival in New York Charles Finney was known ...
What would happen if an utopia wasn’t all that perfect on the inside? Judging by just the appearance of something may lead to a situation of regret and confusion.” The Ones Who Walk Away From Omelas” by Ursula K. Le Guin and “The Lottery” by Shirley Jackson address the theme of religious and traditional symbolism.” The Lottery” demonstrates how something that seems so perfect on the outside isn’t all that great on the inside.
He was a man whose very words struck fear into the hearts of his listeners. Acknowledged as one of the most powerful religious speakers of the era, he spearheaded the Great Awakening. “This was a time when the intense fervor of the first Puritans had subsided somewhat” (Heyrmen 1) due to a resurgence of religious zeal (Stein 1) in colonists through faith rather than predestination. Jonathan Edwards however sought to arouse the religious intensity of the colonists (Edwards 1) through his preaching. But how and why was Edwards so successful? What influenced him? How did he use diction and symbolism to persuade his listener, and what was the reaction to his teachings? In order to understand these questions one must look at his life and works to understand how he was successful. In his most influential sermon, “Sinners in the Hands of an Angry God”, Jonathan Edwards’ persuasive language awakened the religious fervor that lay dormant in colonial Americans and made him the most famous puritan minister of the Great Awakening in North America.
In the minds of most Americans, the name of Paul Revere forever conjures up the image of the lone patriotic rider shrouded in the darkness of the New England night. His mission: to inform the countryside that the Regulars are coming. On this night, the fate of the natural rights of all men in the new world seemed to rest on his shoulders. As terrifically romantic as this thought may be, it is far from the truth. Revere's midnight ride was anything but the heroics of just one man; rather, it can be much better summarized as the collective effort and doings of all New England Whigs. (ANB)
Religion was the foundation of the early Colonial American Puritan writings. Many of the early settlements were comprised of men and women who fled Europe in the face of persecution to come to a new land and worship according to their own will. Their beliefs were stalwartly rooted in the fact that God should be involved with all facets of their lives and constantly worshiped. These Puritans writings focused on their religious foundations related to their exodus from Europe and religions role in their life on the new continent. Their literature helped to proselytize the message of God and focused on hard work and strict adherence to religious principles, thus avoiding eternal damnation. These main themes are evident in the writings of Jonathan Edwards, Cotton Mathers, and John Winthrop. This paper will explore the writings of these three men and how their religious views shaped their literary works, styles, and their historical and political views.
“Religion is the backbone of evolution.” Without the cultural differences and belief systems we would not have a regulated religious base. It is evident some religions can be both alike but yet still very different. The historical William Bradford and Jonathan Edwards demonstrate this theory. William Bradford portrays more leniencies while allowing for more religious tolerance within the puritan community. With some contrasting beliefs but familiar goals, Jonathan Edwards, pursued a stricter religious background. Both of these author’s play an important role in sculpting the puritan way of life.
In the North we saw a different religious awakening. Reform was popping up all over the Northeast. This reform came in different faces, depending on which state it wa...
Finney, Charles Grandison. Lectures on Revivals of Religion. New York: Christian Classics Ethereal Library, 2009. Accessed April 21, 2014. http://www.ccel.org/ccel/finney/revivals.toc.html.
A renaissance among the Native Americans has been brewing since the 1960’s, building economic, cultural and social revival. Financial support from casinos has helped, together with a civil rights focus on preserving language, spiritual traditions and political independence (IndiaCountryTodayMediaNetwork.com). The number of Native American Indians has been steadily increasing through recent decades, at least according to US Census statistics. Gambling is not an economic venture for OIN alone, approximately forty percent of the 562 tribes have established gambling businesses that contribute to a total of about 15 billion dollars each year. Similar to the Turning Stone Casino, the other casino and bingo operations also spurs the purchase of motels, resorts and manufacturing (113). The OIN has moved into the 21st Century with technology, information, embracing cultural roots and connecting with their community. The OIN has opened a cultural center on the reservation near Syracuse which houses historical and live exhibits of music, art, baskets, pottery, language and traditional dress (Gage). There is a weekly newspaper, distributed throughout the Reservation and Turning Stone properties. A college scholarship fund has been established for OIN students (Gage). A work to learn program is available at the reservation for students to have hands-on vocational training. Efforts are ongoing to reduce pollution, protect wetlands and responsibly handle recycling. Indian Country Media Network Today is an online newspaper devoted to issues and interests of OIN (13). One can find classified ads, genealogy articles, links to health programs, local businesses, news articles, politics, sports, environment, shopping and obituaries. T...
Kupperman, Karen Ordahl. “Thomas Morton, Historian”. The New England Quarterly, Vol. 50, No.4 (Dec., 1977), pp. 660-664. The New England Quarterly, Inc. .
To begin with, John Tyler was born in Charles City, Virginia on March 29, 1790. His particular birthplace was on a big plantation called Greenway where he spent his first years. As a child, John was gentle and polite, but could be strong and stubborn when he desired to. His parents, John Tyler Sr. and Mary Marot Armistead Tyler both took care of John and his siblings until they were old enough to care for themselves. As a child, John enjoyed writing poetry and playing the violin in his spare time in order to keep himself occupied.
Manuel, Frank E. and Fritzie P. Manuel. Utopian Thought in the Western World. Cambridge, MA: Belknap-Harvard Press, 1979.