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Noyes established a system of “complex marriage” in which “each male was theoretically married to each female, and where each regarded the other as either a brother or a sister” (Muncy 190).
This rejection of monogamous marriage was intended to offer an alternative to “the monogamous relation [which] fostered exclusiveness and selfishness, and worked to counter communism” (Muncy 198).
Finally, Nashoba was a free-love community established in 1862 by Frances Wright, a wealthy Scottish immigrant (Hutchins 20).
Wright formed a large communal farm “bringing together both free blacks and whites to work and make love.” She opposed the racist trend at the time, and declared “sexual passion the best source of human happiness” (Hutchins 20).
Hundreds and hundreds of new homes, some of which come equipped with new-age "smart home" technology from the likes of Apple and Amazon, are transforming a large swath of former Inland Empire dairy land that developers had essentially skipped over for decades.
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This second iteration maintained a focus on creating a chosen family for people who were “…establishment dropouts, disillusioned with the dominant lifestyles in America; they are people who believe they can find a better way of life in a group living experience with like-minded persons” (Stinnett and Birdsong 194).
Children similarly lived together in a communal children’s house.
Parents were not permitted to show special affection to their own children, but were instead mandated to treat all children of the community equally.
Communes often emphasized the value of intimate relationships, personal growth, spiritual rebirth, and cooperation over competition, return to nature, and rebellion against the establishment.
Many communities included some form of atypical sexuality, from celibacy to free-love (Stinnett and Birdsong, 197), though only a minority of contemporary communes endorsed sexually nonexclusive relationships (Buunk and van Driel, 194).