The Oneida Community

The Oneida Community can be considered one of the most successful utopian societies that there has ever been. “The Oneida Community, in many ways the most radical social and sexual experiment in American history, was founded in central New York by John Humphrey Noyes and a small band of Christian perfectionists in March 1848” (Olin, 285). The community eventually came to an end around 1879 and although somewhat short-lived, this utopian community presented many ideas that had never been considered much in times previous to its coming. It stood for togetherness, perfectionism as well as communalism. They structured their community around ideas known as mutual criticism, complex marriage, and contraception. It was these characteristics as well
“The second form of social control that helped to prepare the way for complex marriage and the close community life associated with it was the practice of ‘mutual criticism’” (Foster, 85). Mutual criticism was a fundamental aspect of the community that was highly regarded by John Humphrey Noyes as well as the rest of the members that were required to partake in it. Mutual criticism was the central form of government (Olin, 290). Everything that the community did was based around this concept of mutual criticism, which was meant to bring everyone closer and allow them to become more comfortable with being themselves and to become stronger individuals. “Usually criticism sessions at Oneida were conducted by groups of ten to fifteen members, with an approximately equal balance between the sexes” (Foster, 85). Since it was in a group setting, it allowed for that togetherness aspect that has been brought up so many times before. Not having a one on one criticism by Noyes let the group become comfortable with one another and possibly open up more. Children did not take part in this act however since they were still young and they may not have understood what it was really trying to do. “The person to receive criticism would remain silent while other members of the group, in turn, discussed his or her strengths and weaknesses” (Foster, 85). Although it was called mutual criticism, it was not
Because of this, they engaged in certain unorthodox actions that not many others really understood. “He came to believe that if one had the right attitude, sexual relations, like other activities in life, would be expressed in an outward manner that would be pleasing to God” (Foster & Noyes, xx). All the actions of the Oneida Community were not to please themselves, but to please God and show that they truly respected and loved him. Although Noyes’ main motive behind the community was God, he also had other plans. He was preoccupied with authority and wanted to be in control (Foster & Noyes, xvii). The community that he created allowed him to have the power he had always desired and it is possible that as the community grew, he became less interested in the word of God and more so obsessed with controlling the individuals for his on personal pleasure. Even if this was the case, people still stuck around. There was an extremely high retention rate of members in the society, as most did not leave until the entire community broke up (Foster, 87). The members of the community felt very strongly about what they stood for and although many of the methods seemed unorthodox, they agreed with them and stayed loyal members. The Oneida Community overall, was a strong community for the time it lasted. The members had strong views, especially the leader,