Podcast appearances and mentions of John Humphrey Noyes

Dorastając John Humphrey Noyes był bardzo zakompleksionym chłopakiem, któremu lęki społeczne utrudniały funkcjonowanie w społeczeństwie. Z czasem jego strach przed kobietami przerodził się w potrzebę kontrolowania sfery życia seksualnego członków założonej przez Johna sekty.

Between 1848 and 1879, the Oneida Community tried to build heaven in Upstate New York through the principles of communism, free love, and contraception. Under the guidance of charismatic preacher John Humphrey Noyes, the community practiced “complex marriage,” meaning everyone was allowed to sleep with everyone else. But there was a dark side to this seemingly progressive paradise—Noyes was a narcissist who exercised extreme control over the lives of his followers, experimenting with eugenics in his quest for immortality. In this special double episode, Jess covers Noyes's early life and theology, the structure and sexual practices of the community, and its experiments in birth control and “stirpiculture.” You'll never look at a spoon the same way again.

In the mid to late 1800s, John Humphrey Noyes became a believer in perfectionism.  He would eventually found two different communities of his own, the most well-known being in Oneida, New York which became known as the Oneida Community.  They would practice free love and male continence.  They would start an eugenics experiment later on in their existence.  They would eventually dissolve the cult community and become a manufacturing company most well known for their silverware.Sources for this episode:sources to be updated soonSupport the show

In 1848, a group of religious perfectionists, led by John Humphrey Noyes, established a commune in Oneida, New York, where they lived and worked together. Women in the community had certain freedoms compared to the outside world, in both dress and occupation. What captured the attention of the outside world, though, were the sexual practices of the Oneidans, who believed in complex marriage where every man and every woman in the community were married to each other and where birth control was achieved via male continence.  Joining me to discuss the Oneida community, and its most infamous resident, presidential assassin Charles Guiteau, is New York Times bestselling writer Susan Wels, author of An Assassin in Utopia: The True Story of a Nineteenth-Century Sex Cult and a President's Murder. Our theme song is Frogs Legs Rag, composed by James Scott and performed by Kevin MacLeod, licensed under Creative Commons. The mid-episode Music is “Walk Together (Acoustic Piano and Guitar Version)” by Olexy from Pixabay. The episode image is “Oneida Community,” photograph taken between 1860 and 1880; image is in the Public Domain and available via the Library of Congress. Additional sources: “The First Great Awakening.” by Christine Leigh Heyrman, Divining America, TeacherServe©, National Humanities Center. “Great Awakening,” History.com, Originally posted March 7, 2018, Updated September 20, 2019. “Religious Transformation and the Second Great Awakening,” USHistory.org. “Religion and the Founding of the American Republic: Religion and the New Republic,” Library of Congress. “The Second Great Awakening,” by Isaiah Dicker, Guided History: History Research Guides by Boston University Students. “‘My Heart Was So Full of Love That It Overflowed': Charles Grandison Finney Experiences Conversion,” History Matters: The U.S. Survey Course on the Web. “People & Ideas: Charles Finney,” God in America, PBS. “The Utopia of Sharing in Oneida, N.Y.”by Beth Quinn Barnard, The New York Times, August 3, 2007. “The Rich, Sexy History Of Oneida — Commune And Silverware Maker,” WBUR, May 20, 2016. “Oneida Community (1848-1880): A Utopian Community,” Social Welfare History Project  (June 2017), Virginia Commonwealth University. “Oneida Community Collection,” Syracuse University. Oneida Mansion House. Learn more about your ad choices. Visit megaphone.fm/adchoices

If you're looking for a podcast about sex and cults, then by golly you've found the right one! In this episode, Janelle and Vicky look at two cults with sex at the center of their practices for very different reasons. You can check out the High Expectations podcast here! Research links below:Bloomberg - "The Dark Side of the Orgasmic Meditation Company""Orgasm, INC." on NetflixThe Spinoff - "My Weekend at OneTaste, the 'sex cult' made famous by Netflix's Orgasm Inc"Variety - "'Sexual Wellness' Company Founder Loses Libel Bid Against BBC Over Podcast"Page Six - "Former OneTaste participants sue Netflix over 'Orgasm Inc' documentary"Harpers Bazar - "Orgasm Inc: Netflix explores alleged 'orgasm cult' company, OneTaste"Insider - "Former members of an 'orgasm cult' say leaders encouraged them to have sex to settle arguments and heal from trauma"OneTaste.USBloomberg - "FBI Is Probing OneTaste, a Sexuality Wellness Company" NY History - "The Oneida Community""The Communistic Societies of the United States; From Personal Visit and Observation: Including Detailed Accounts of the Economists, Zoarites, Shakers, The Amana, Oneida, Bethei, Aurora, Icarian, and Other Existing Societies, Their Religious Creeds, Social Practices, Numbers, Industries, and Present Condition." by Charles NordhoffVCU Libraries Social Welfare History Project - "Oneida Community (1848-1880): A Utopian Community"Syracuse University Library - "The Oneida Community Collection in the Syracuse University Library"Oneida Community Mansion HouseWBUR - "The Rich, Sexy History Of Oneida - Commune and Silverware Maker"Collectors Weekly - "The Polyamorous Christian Socialist Utopia That Made Silverware for Proper Americans"Syracuse University Library - "John Humphrey Noyes, the Putney community; compiled and edited by George Wallingford Noyes""The Ideas of John Humphrey Noyes, Perfectionist" by Leonard Bernstein

It was heaven on earth—and, some whispered, the devil's garden.Thousands came by trains and carriages to see this new Eden, carved from hundreds of acres of wild woodland. They marveled at orchards bursting with fruit, thick herds of Ayrshire cattle and Cotswold sheep, and whizzing mills. They gaped at the people who lived in this place—especially the women, with their queer cropped hair and shamelessly short skirts. The men and women of this strange outpost worked and slept together—without sin, they claimed.From 1848 to 1881, a small utopian colony in upstate New York—the Oneida Community—was known for its shocking sexual practices, from open marriage and free love to the sexual training of young boys by older women. And in 1881, a one-time member of the Oneida Community—Charles Julius Guiteau—assassinated President James Garfield in a brutal crime that shook America to its core.An Assassin in Utopia is the first book that weaves together these explosive stories in a tale of utopian experiments, political machinations, and murder. This deeply researched narrative—by bestselling author Susan Wels—tells the true, interlocking stories of the Oneida Community and its radical founder, John Humphrey Noyes; his idol, the eccentric newspaper publisher Horace Greeley (founder of the New Yorker and the New York Tribune); and the gloomy, indecisive President James Garfield—who was assassinated after his first six months in office.Juxtaposed to their stories is the odd tale of Garfield's assassin, the demented Charles Julius Guiteau, who was connected to all of them in extraordinary, surprising ways.Against a vivid backdrop of ambition, hucksterism, epidemics, and spectacle, the book's interwoven stories fuse together in the climactic murder of President Garfield in 1881—at the same time as the Oneida Community collapsed.Colorful and compelling, An Assassin in Utopia is a page-turning odyssey through America's nineteenth-century cultural and political landscape. Support this show http://supporter.acast.com/houseofmysteryradio. Become a member at https://plus.acast.com/s/houseofmysteryradio. Hosted on Acast. See acast.com/privacy for more information.

Episode 28:  The Oneida Community // Brewerton, NY   Hey friends!  This week we will be learning about the Oneida Community, a group that practiced Christian Perfectionism in Oneida, NY from 1848 to 1880, and led by John Humphrey Noyes.  This group had some interesting approaches to marriage, sex, and silverware production.  I promise, that will all make sense when you listen to the episode.  Please be aware that this episode contains a trigger warning for bullying, eugenics, and grooming.  Yeah, I know.  I'm sorry.  But I promise, it's an interesting story!     SOURCES:   https://en.wikipedia.org/wiki/Brewerton,_New_York   https://www.syracuse.com/crime/2022/03/brewerton-couple-accused-of-stealing-over-11m-from-baldwinsville-dental-office-troopers-say.html   https://en.wikipedia.org/wiki/John_Humphrey_Noyes   https://en.wikipedia.org/wiki/Oneida_Community   https://socialwelfare.library.vcu.edu/religious/the-oneida-community-1848-1880-a-utopian-community/   https://library.syracuse.edu/digital/collections/h/Hand-bookOfTheOneidaCommunity/   https://en.wikipedia.org/wiki/Oneida_Limited   Cults Podcast Episodes “The Oneida Community Part 1” and “The Oneida Community Part 2”

Concluding our series on the Oneida Community we finally find John Humphrey Noyes and the rest of all those sexy bible "communists" moving to Oneida, New York and setting up their utopian estate. Or is it a corporation? Or is it a sex cult? Whatever it is (definitely a sex cult), things go off the rails. With early eugenics experiments, the ghoulish worship of capitalism and money, trying to erase the concepts of romantic love and families, and glorifying sex while heavily regulating it (all sexual "interviews" had to be approved by committee and recorded in a weird book), the Oneida Community goes full Brave New World. And they also introduce some objectively very good ideas about sexual health. Such is the duality of man.

Have you ever wondered where your forks come from? Ever suspect they might come from a polyamorous, religious utopian commune in the mid 1800's? Or that your silverware might be the remaining legacy of hundred of self-described "Bible Communists" and their weird attempt at a nineteenth century Methodist sexual revolution through something called "complex marriage"? Probably not, right? Well if you've ever used Oneida silverware, that's exactly where tit came from. In Part I we look at the early life of John Humphrey Noyes, and how a bad breakup led him to starting a utopian community of "Perfectionists" which tried to bring about heaven on earth through intentionally-loveless polygamy, early eugenics experiments, lots and lots of really weird Methodist sex. This series is is going to be a weird journey through many unexpected places, but somehow it ends with silverware. And it's really gross, to be perfectly honest. 

Andrew opened a silverware chest and stumbled into America's first free love cult... Like Sylvester Graham of episode one, John Humphrey Noyes loved God and hated masturbation. Sadly, Noyes has no crackers named in his honor, but symbols from his beloved Oneida Community live amongst us today in our silverware drawers. In Episode X we discuss the semi-progressive, hella horny Oneida Community and their commonalities with the matriarchal cult you must be born into, The Kardashians. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

We are so thrilled to be talking with Thea Wirsching today about her work The American Renaissance Tarot. Thea takes us through her journey of conception and creation and shares how she wants this tarot deck to help us "enchant our sense of the American past". Find Thea online at theplutobabe.com americanrenaissancetarot.com and one Instagram at @the_pluto_babe and @americantarot Head over to What The Smut to take a look at all of the cards we discuss today.  Thea sees its deck somewhat like Our Tarot: A Guidebook and Deck Featuring Notable Women in History as the cards can be reviewed and absorbed one at a time to learn about the American Renaissance period, the literature, and the occultism. Thea and the deck are a treasure-trove of knowledge and we started out by talking about the role of women by discussing Victoria Woodhull who was a free lover and presidential candidate. Miss Woodhall was jailed for publishing the truth of Henry Ward Beecher's (represented on The Pope Card) extramarital affair because it was deemed pornographic. We discussed Elizabeth Stoddard (on the Queen of Wands) and her novel The Morgesons (the 6 of wands) in contrast with Harriot Beecher Stowe (the Queen of Cups) and Susan Warner. Check out Theas blog 19th-century goth for even more about Stoddard. We also talked about Margaret Fuller's (the Empress Card) fall from grace, Emily Dickenson's (High Priestess) secret life, and the movie Wild Nights with Emily as discussed on the podcast Dyking Out. Switching gears we talked about Herman Melville and the sperm squeezing in Moby Dick (Four of Wand) and Beyond the Valley of the Dolls. Paschal Beverly Randolph's (Lover card) contributions to occultism in contrast to the Fox sisters (The moon card). Thea turns us on to complex marriage with John Humphrey Noyes and his feminist sex-positive commune at the Oneida house. Continuing in the commune theme we discussed The Blithedale Romance (Three of Cups) by Nathanial Hawthorn and finished up with incomparable Walt Whitman (The World Card) and Leaves of Grass.    

If you asked 100 people where the expression Free Love came from, I doubt you would find more than one person who knows. I surely didn't. I thought it originated back in the 1960s with the flower children. But I was wrong. The term originated in the 1850s in a religious commune in Oneida, New York. Called the Oneida Community by some and the Oneida Experiment by others, it was an experiment with sexual freedom under religious auspices, and quoting scripture for its justification.I'm not sure what sent me looking for this, but I found an article in Touchstone magazine by Frederica Mathewes-Green called The Oneida Experiment: What We Have Discovered About Not-So-Free Love Oneida was founded on the principle of Bible Communism. Founder John Humphrey Noyes insisted that, under his personally-devised philosophy, there were to be no selfish attachments, no hoarding of love. Initially, it sounds very strange. How can you hoard love? And how can love be a selfish attachment when it is the outgoing giving of oneself to another person?According to Ms. Green, Noyes had put sexual freedom at the head of his agenda; he was the inventor of the term, free love. The Yale Divinity School student and sometime Congregationalist minister believed that complex marriage was God’s will, as indicated by the scripture, in the resurrection they neither marry nor are given in marriage, but are like the angels in heaven [Mt 22:30]. Now, you may be way ahead of me on this, but it isn't clear to me how a complex marriage can be like angels who don't marry at all.According to Noyes, The abolition of sexual exclusiveness is involved in the love-relation required between all believers by the express injunction of Christ and the apostles […] The restoration of true relations between the sexes is a matter second in importance only to the reconciliation of man to God. As I read more on John Humphrey Noyes, I knew I had to talk to you about it; but I was torn. what is the story really about? Is it about sex? About love? About utopianism? And then I came to a paragraph by Lawrence Foster in an article titled The Oneida Community Experience and Its Implications for the Present…The Oneida Experiment - Frederica Mathewes-GreenWomen, Family, and Utopia: The Oneida Community Experience and Its Implications for the Present - Lawrence Foster

Did you know that if lots of people  have lots of unprotected sex and the men never ejaculate you can help Jesus create his kingdom on Earth?  No? Well then you would NOT have been accepted into the Oneida Community Cult and you would've never gotten to live in a 93,000  square foot compound in Oneida, NY with around three hundred other followers.  This is just one of the super crazy messages John Humphrey Noyes  taught the followers living in his community. He also taught them that he was perfect. Literally perfect. And then, when he finally had to flee the country or be arrested for having sex with underage girls, his followers went on to built the largest silverware company North America had ever seen. I love how weird this episode is - hope you do too! The Bad Magic Charity of the month is Love Thy Neighbor! We'll  be giving $15,500 to this Denver-area based 501(3c) nonprofit dedicated to working with local businesses to hand out free food to the homeless. They also give clothing, shoes, blankets, etc. Go to ltnsocks.comWatch the Suck on YouTube:  https://youtu.be/PiEao0_SXlgMerch - https://badmagicmerch.com/  Discord! https://discord.gg/tqzH89vWant to join the Cult of the Curious private Facebook Group? Go directly to Facebook and search for "Cult of the Curious" in order to locate whatever happens to be our most current page :)For all merch related questions/problems: store@badmagicproductions.com (copy and paste)Please rate and subscribe on iTunes and elsewhere and follow the suck on social media!! @timesuckpodcast on IG and http://www.facebook.com/timesuckpodcastWanna become a Space Lizard? We're over 10,000 strong! Click here: https://www.patreon.com/timesuckpodcastSign up through Patreon and for $5 a month you get to listen to the Secret Suck, which will drop Thursdays at Noon, PST. You'll also get 20% off of all regular Timesuck merch PLUS access to exclusive Space Lizard merch. You get to vote on two Monday topics each month via the app. And you get the download link for my new comedy album, Feel the Heat. Check the Patreon posts to find out how to download the new album and take advantage of other benefits

This volume showcases the diversity of Warfield's interests: as a systematic theologian, New Testament scholar, historian and churchman. Included are all the articles Warfield wrote for the journal Bibliotheca Sacra in the year of his death on John Humphrey Noyes and the Oneida Community. --- Support this podcast: https://anchor.fm/3daudiobooks0/support

Part 3 covers the flowering of eccentric spiritualist movements in upstate New York: the Mormons, a non-trinitarian polygamist church that was chased out of the United States, Robert Matthews, Sojourner Truth, and the masculist patriarchy of New Zion, and John Humphrey Noyes' Oneida commune that practiced complex marriage and eugenics.Americans in the burned-over district of New York took God into their own hands and radically reimagined what Christianity and spirituality were all about. Learn how the spontaneous uprisings and communities of upstate New York affect the religious landscape of America today.Sources and images at Unlikely Explanation.com https://www.unlikelyexplanation.com/Follow UE on social media for more stories: https://linktr.ee/unlikelyexplanations

Hi everyone and welcome to the first episode of cults month! Today we’re strolling all the way back to the 1840s to examine the Oneida Community, an early American cult! These guys had it all: a metal-working business, "perfection" , some...interesting sexual choices, and oh yeah, some eugenics. And even after all that the name Oneida still appears on nearly half of all cutlery in the United States. So strap in and listen to this truly wild episode. FURTHER READING: https://en.wikipedia.org/wiki/Oneida_Community#Stirpiculture (Oneida Community - Wikipedia) https://en.wikipedia.org/wiki/John_Humphrey_Noyes (John Humphrey Noyes) https://pdxscholar.library.pdx.edu/cgi/viewcontent.cgi?article=4577&context=open_access_etds (John Humphrey Noyes, 1811-1840 : a social biography) https://digitalcommons.unl.edu/cgi/viewcontent.cgi?article=1004&context=etas (The Perfectionists of Oneida and Wallingford) https://library.syr.edu/digital/collections/j/JohnHumphreyNoyes,ThePutneyCommunity/ (JOHN HUMPHREY NOYES: The Putney Community) https://daily.jstor.org/oneida-community-moves-oc/ (The Oneida Community Moves to the OC) https://www.amazon.co.uk/Oneida-ELLEN-WAYLAND-SMITH/dp/1250131863/ref=tmm_pap_swatch_0?_encoding=UTF8&qid=&sr= (Oneida: From Free Love Utopia to the Well-Set Table) ----------------------------------------------- https://www.britishpodcastawards.com/vote (Vote for us in the British Podcast Awards Listener's Choice category!) https://pod.link/1499149474 (Like the show? Give us a rating and review!) Join our Patreon: https://patreon.com/squaremileofmurder (Patreon) Get our newsletter: http://eepurl.com/gQT5pj (Newsletter) Follow us on social media: https://www.facebook.com/pg/squaremilepod/ (Facebook) https://www.instagram.com/squaremileofmurder/ (Instagram) https://squaremileofmurder.com/ (Squaremileofmurder.com) https://teespring.com/en-GB/stores/square-mile-of-murder (Square Mile of Murder Merch) Support this podcast

Should we understand radical protest as central to American culture? Dr. Holly Jackson, associate professor of English at the University of Massachusetts-Boston, argues that we should.  American Radicals: How Nineteenth-Century Protest Shaped the Nation (Crown, 2019) opens on the Fourth of July, 1826. As the United States celebrates the semicentennial or Jubilee – 50 years after the Declaration of Independence – Jackson paint a picture of what we might expect (booming cannons and church bells peeling for the heroes of 1776) but also what we might not. Robert Owen – a Scot speaking in Indiana implores 1,000 listeners to launch a second revolution. He presents a Declaration of Mental Independence, recommending that the crowd slay a “hydra of evils”: private property, religion, and marriage. American Radicals highlights Owen to underscore that hundreds of thousands of 19th-century Americans who would ultimately pledge “themselves to what Jackson calls “a vision of the nation based on collectivity, equality, and freedom.” These “American Radicals” would build a tradition of resistance and reform that would “reshape American life” influencing “westward expansion, southern succession, northern victory, and Reconstruction.” American Radicals – a trade book written by an academic with a flair for nuanced research and evocative writing – focuses on individuals (familiar and famous, once famous but forgotten, and also little known) to demonstrate the extent to which 19th-century American Radicals transformed law, the text of the Constitution, and innumerable aspects of American culture including “the breakfast table, marital bed, and the church pew.” The book covers 60 years of activism but the reforming of marriage, pushing against capitalism, questioning Christianity, and opposing slavery are central themes that Jackson highlights. The book is organized into four slightly overlapping eras: Foul Oppression in the Wind of Freedom (1817-1840); Infidel Utopian Free Lovers, (1836-1858); Abolition War (1848-1865); and The Radicals’ Reconstruction (1865-1877). By focusing on both private life and traditional politics, Jackson demonstrates how American Radicals affected a second revolution in slavery and race, sex and gender, and property and labor – impacting “prisons, housing, birth control, religious beliefs, free speech, imperialism, child rearing, and diet.” Jackson contends that American radicals looked to change the “invisible, toxic framework of the entire society” rather than reform any particular institution. Because we have adopted many of their ideas (women in pants, the telephone, regular bathing) we may lose sight of how implausible these proposals seemed at the time. As Jackson writes, “success carries with it a feeling of inevitability.” American Radicals concludes by weighing the extent to which the American Radicals succeeded and failed – seeing important contributions even in those so-called failures. Jackson asks us to understand radicalism as both continuity and something outside the nation’s DNA but she concludes that the American Radicals (in the 1855 words of John Humphrey Noyes, the man who likely coined the term Free love and led a commune in Oneida) inspired ideas and institutions that “changed the heart of the nation. Susan Liebell is an associate professor of political science at Saint Joseph’s University in Philadelphia. Why Diehard Originalists Aren’t Really Originalists recently appeared in the Washington Post’s Monkey Cage and “Retreat from the Rule of Law: Locke and the Perils of Stand Your Ground” was published in the Journal of Politics (July 2020). Email her comments at sliebell@sju.edu or tweet to @SusanLiebell. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm

Should we understand radical protest as central to American culture? Dr. Holly Jackson, associate professor of English at the University of Massachusetts-Boston, argues that we should.  American Radicals: How Nineteenth-Century Protest Shaped the Nation (Crown, 2019) opens on the Fourth of July, 1826. As the United States celebrates the semicentennial or Jubilee – 50 years after the Declaration of Independence – Jackson paints a picture of what we might expect (booming cannons and church bells peeling for the heroes of 1776) but also what we might not. Robert Owen – a Scot speaking in Indiana implores 1,000 listeners to launch a second revolution. He presents a Declaration of Mental Independence, recommending that the crowd slay a “hydra of evils”: private property, religion, and marriage. American Radicals highlights Owen to underscore that hundreds of thousands of 19th-cedntury Americans who would ultimately pledge “themselves to what Jackson calls “a vision of the nation based on collectivity, equality, and freedom.” These “American Radicals” would build a tradition of resistance and reform that would “reshape American life” influencing “westward expansion, southern succession, northern victory, and Reconstruction.” American Radicals – a trade book written by an academic with a flair for nuanced research and evocative writing – focuses on individuals (familiar and famous, once famous but forgotten, and also little known) to demonstrate the extent to which 19th-century American Radicals transformed law, the text of the Constitution, and innumerable aspects of American culture including “the breakfast table, marital bed, and the church pew.” The book covers 60 years of activism but the reforming of marriage, pushing against capitalism, questioning Christianity, and opposing slavery are central themes that Jackson highlights. The book is organized into four slightly overlapping eras: Foul Oppression in the Wind of Freedom (1817-1840); Infidel Utopian Free Lovers, (1836-1858); Abolition War (1848-1865); and The Radicals’ Reconstruction (1865-1877). By focusing on both private life and traditional politics, Jackson demonstrates how American Radicals affected a second revolution in slavery and race, sex and gender, and property and labor – impacting “prisons, housing, birth control, religious beliefs, free speech, imperialism, child rearing, and diet.” Jackson contends that American radicals looked to change the “invisible, toxic framework of the entire society” rather than reform any particular institution. Because we have adopted many of their ideas (women in pants, the telephone, regular bathing) we may lose sight of how implausible these proposals seemed at the time. As Jackson writes, “success carries with it a feeling of inevitability.” American Radicals concludes by weighing the extent to which the American Radicals succeeded and failed – seeing important contributions even in those so-called failures. Jackson asks us to understand radicalism as both continuity and something outside the nation’s DNA but she concludes that the American Radicals (in the 1855 words of John Humphrey Noyes, the man who likely coined the term Free love and led a commune in Oneida) inspired ideas and institutions that “changed the heart of the nation; and that a yearning toward social reconstruction has become a part of the continuous permanent, inner experience of the American people.” Susan Liebell is an associate professor of political science at Saint Joseph’s University in Philadelphia. Why Diehard Originalists Aren’t Really Originalists recently appeared in the Washington Post’s Monkey Cage and “Retreat from the Rule of Law: Locke and the Perils of Stand Your Ground” was published in the Journal of Politics (July 2020). Email her comments at sliebell@sju.edu or tweet to @SusanLiebell. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm

Should we understand radical protest as central to American culture? Dr. Holly Jackson, associate professor of English at the University of Massachusetts-Boston, argues that we should.  American Radicals: How Nineteenth-Century Protest Shaped the Nation (Crown, 2019) opens on the Fourth of July, 1826. As the United States celebrates the semicentennial or Jubilee – 50 years after the Declaration of Independence – Jackson paint a picture of what we might expect (booming cannons and church bells peeling for the heroes of 1776) but also what we might not. Robert Owen – a Scot speaking in Indiana implores 1,000 listeners to launch a second revolution. He presents a Declaration of Mental Independence, recommending that the crowd slay a “hydra of evils”: private property, religion, and marriage. American Radicals highlights Owen to underscore that hundreds of thousands of 19th-century Americans who would ultimately pledge “themselves to what Jackson calls “a vision of the nation based on collectivity, equality, and freedom.” These “American Radicals” would build a tradition of resistance and reform that would “reshape American life” influencing “westward expansion, southern succession, northern victory, and Reconstruction.” American Radicals – a trade book written by an academic with a flair for nuanced research and evocative writing – focuses on individuals (familiar and famous, once famous but forgotten, and also little known) to demonstrate the extent to which 19th-century American Radicals transformed law, the text of the Constitution, and innumerable aspects of American culture including “the breakfast table, marital bed, and the church pew.” The book covers 60 years of activism but the reforming of marriage, pushing against capitalism, questioning Christianity, and opposing slavery are central themes that Jackson highlights. The book is organized into four slightly overlapping eras: Foul Oppression in the Wind of Freedom (1817-1840); Infidel Utopian Free Lovers, (1836-1858); Abolition War (1848-1865); and The Radicals’ Reconstruction (1865-1877). By focusing on both private life and traditional politics, Jackson demonstrates how American Radicals affected a second revolution in slavery and race, sex and gender, and property and labor – impacting “prisons, housing, birth control, religious beliefs, free speech, imperialism, child rearing, and diet.” Jackson contends that American radicals looked to change the “invisible, toxic framework of the entire society” rather than reform any particular institution. Because we have adopted many of their ideas (women in pants, the telephone, regular bathing) we may lose sight of how implausible these proposals seemed at the time. As Jackson writes, “success carries with it a feeling of inevitability.” American Radicals concludes by weighing the extent to which the American Radicals succeeded and failed – seeing important contributions even in those so-called failures. Jackson asks us to understand radicalism as both continuity and something outside the nation’s DNA but she concludes that the American Radicals (in the 1855 words of John Humphrey Noyes, the man who likely coined the term Free love and led a commune in Oneida) inspired ideas and institutions that “changed the heart of the nation. Susan Liebell is an associate professor of political science at Saint Joseph’s University in Philadelphia. Why Diehard Originalists Aren’t Really Originalists recently appeared in the Washington Post’s Monkey Cage and “Retreat from the Rule of Law: Locke and the Perils of Stand Your Ground” was published in the Journal of Politics (July 2020). Email her comments at sliebell@sju.edu or tweet to @SusanLiebell. Learn more about your ad choices. Visit megaphone.fm/adchoices

Should we understand radical protest as central to American culture? Dr. Holly Jackson, associate professor of English at the University of Massachusetts-Boston, argues that we should.  American Radicals: How Nineteenth-Century Protest Shaped the Nation (Crown, 2019) opens on the Fourth of July, 1826. As the United States celebrates the semicentennial or Jubilee – 50 years after the Declaration of Independence – Jackson paint a picture of what we might expect (booming cannons and church bells peeling for the heroes of 1776) but also what we might not. Robert Owen – a Scot speaking in Indiana implores 1,000 listeners to launch a second revolution. He presents a Declaration of Mental Independence, recommending that the crowd slay a “hydra of evils”: private property, religion, and marriage. American Radicals highlights Owen to underscore that hundreds of thousands of 19th-century Americans who would ultimately pledge “themselves to what Jackson calls “a vision of the nation based on collectivity, equality, and freedom.” These “American Radicals” would build a tradition of resistance and reform that would “reshape American life” influencing “westward expansion, southern succession, northern victory, and Reconstruction.” American Radicals – a trade book written by an academic with a flair for nuanced research and evocative writing – focuses on individuals (familiar and famous, once famous but forgotten, and also little known) to demonstrate the extent to which 19th-century American Radicals transformed law, the text of the Constitution, and innumerable aspects of American culture including “the breakfast table, marital bed, and the church pew.” The book covers 60 years of activism but the reforming of marriage, pushing against capitalism, questioning Christianity, and opposing slavery are central themes that Jackson highlights. The book is organized into four slightly overlapping eras: Foul Oppression in the Wind of Freedom (1817-1840); Infidel Utopian Free Lovers, (1836-1858); Abolition War (1848-1865); and The Radicals’ Reconstruction (1865-1877). By focusing on both private life and traditional politics, Jackson demonstrates how American Radicals affected a second revolution in slavery and race, sex and gender, and property and labor – impacting “prisons, housing, birth control, religious beliefs, free speech, imperialism, child rearing, and diet.” Jackson contends that American radicals looked to change the “invisible, toxic framework of the entire society” rather than reform any particular institution. Because we have adopted many of their ideas (women in pants, the telephone, regular bathing) we may lose sight of how implausible these proposals seemed at the time. As Jackson writes, “success carries with it a feeling of inevitability.” American Radicals concludes by weighing the extent to which the American Radicals succeeded and failed – seeing important contributions even in those so-called failures. Jackson asks us to understand radicalism as both continuity and something outside the nation’s DNA but she concludes that the American Radicals (in the 1855 words of John Humphrey Noyes, the man who likely coined the term Free love and led a commune in Oneida) inspired ideas and institutions that “changed the heart of the nation. Susan Liebell is an associate professor of political science at Saint Joseph’s University in Philadelphia. Why Diehard Originalists Aren’t Really Originalists recently appeared in the Washington Post’s Monkey Cage and “Retreat from the Rule of Law: Locke and the Perils of Stand Your Ground” was published in the Journal of Politics (July 2020). Email her comments at sliebell@sju.edu or tweet to @SusanLiebell. Learn more about your ad choices. Visit megaphone.fm/adchoices

What do dinnerware and silverware have to do with cults? Well, we will find out during this episode as we talk about John Humphrey Noyes, the leader of a late 19th-century cult community known as The Oneida Community. With a mix of free love, perfectionism, eugenics, and utopian society, this community turned into a dinnerware company that is still thriving today.Disclaimer: Anything in this podcast is based on our research and our own opinions. Content is not acceptable for children. Listener discretion is advised.To view all sources and notes, visit www.twosisterscult.com/episodesFor a full list of show sponsors, visit www.twosisterscult.com/savingsBuzzsprout - Let's get your podcast launched! Start for FREEAllswell - Your Dream Bed Starts Here Free delivery on your first order over $35.Disclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.Support the show (http://www.patreon.com/twosisterscult)

In Western New York's "burned over district" a series of religious movements rose up with apocalyptic visions. In this episode, we discuss two post-apocalyptic groups: the Shakers or Shaking Quakers, led by Mother Ann Lee, and the Perfectionists at the Oneida Community led by John Humphrey Noyes. Both believed that Christ's Second Coming had already happened and both argued for a complete overhaul of the way human beings had or didn't have sex.

Which 19th Century sex cult evolved into a dinnerware company? The Oneida Community! Set up by John Humphrey Noyes in the mid 1800s, hear about the Oneida Community (aka Perfectionists aka Bible Communists) and Noyes' bizarre theories about sex and the afterlife. Tickets are selling fast for our upcoming live shows in IRELAND AND THE UK, grab tickets here: https://dogoonpod.com/events/Second LONDON show is on sale on Monday September 30 at 11am London time. Check out Matt's YouTube panel show Footy Footy Foot! http://youtu.be/fnRZobFTWpA Support the show and get rewards like bonus episodes: patreon.com/DoGoOnPodSubmit a topic idea directly to the hat: dogoonpod.com/Submit-a-TopicTwitter: @DoGoOnPodInstagram: @DoGoOnPodFacebook: https://www.facebook.com/DoGoOnPod/Email us: dogoonpod@gmail.comCheck out our other podcasts:Book Cheat: https://play.acast.com/s/book-cheatPrime Mates: https://play.acast.com/s/prime-mates/Buy tickets to see Matt and Jess live:https://mattstewartcomedy.com/gigshttps://www.jessperkins.com.au/showsOur awesome theme song by Evan Munro-Smith and logo by Peader ThomasREFERENCES AND FURTHER READING:https://timeline.com/it-was-sex-all-the-time-at-this-1800s-commune-with-anyone-you-wanted-and-none-of-the-guilt-c7ea4734e9cahttps://en.m.wikipedia.org/wiki/Oneida_Communityhttps://www.nytimes.com/1999/06/20/business/why-the-keepers-of-oneida-don-t-care-to-share-the-table.html?pagewanted=allhttps://www.britannica.com/topic/Oneida-Communityhttp://www.nyhistory.com/central/oneida.htmhttps://gawker.com/inside-the-19th-century-free-love-commune-powered-by-el-1774756002https://en.wikipedia.org/wiki/John_Humphrey_Noyeshttps://www.britannica.com/biography/John-Humphrey-Noyeshttps://biography.yourdictionary.com/john-humphrey-noyeshttps://www.youtube.com/watch?v=18MrYQrpAeI See acast.com/privacy for privacy and opt-out information.

The Oneida Community was founded in upstate New York in 1848 by John Humphrey Noyes, a former theological student who believed that paradise could be found on Earth through nontraditional sexual and familial structures, including complex marriages and communal childraising. Hundreds of people followed him, and for many years their community succeeded. But the center could not hold, and the community pivoted — into a thriving business that became one of the world’s most prominent makers of flatware.   Learn more about your ad choices. Visit megaphone.fm/adchoices

This week Paige takes Mando and Andrea back in time to cover the Oneida Community and their leader John Humphrey Noyes, who is quite possibly the world's first fuckboy. This episode is full of sex, jokes, and tupperware. So, we only have one question for you (which is ironically the fuckboy anthem): "U up?"   Also, have a second? Fill out this survey! https://goo.gl/forms/JRio5lfigk4uKNFO2

Today's episode revisits preacher John Humphrey Noyes founding the Oneida community in 1848. In this episode, Deblina and Sarah recount the rise and fall of the Oneida community -- including its focus on shared labor, gender equality and free love. Learn more about your ad-choices at https://news.iheart.com/podcast-advertisers

John Humphrey Noyes’ Oneida Community practiced polyamory long before the free love movement of the 1960s. But his pioneering community had a darker side to it. We’ll uncover the alarming practices intended to serve the perverse sexual needs of Noyes and the community leaders, including a sexual initiation policy for young children, a eugenics program, and incest. 

John Humphrey Noyes grew up crippled by social anxiety. He overcame his anxiety when he began preaching and came to embrace Perfectionism. He would later declare that he would be the leader in establishing the Kingdom of God on earth. By converting his siblings, their spouses, and his own mother, he was on his way to starting the Oneida Community.

Ashley tells the story of the Oneida community from Upstate New York. John Humphrey Noyes founded the community during the Great Awakening and see why the Protestant establishment rejected his utopian ideas. This episode contains mature subject matter and strong language, so as always, listen at your own discretion. Podcast Corner: Blood on the Rocks Sound Effects & Intro Music:  https://www.zapsplat.com Follow us on Facebook: https://www.facebook.com/DomesticPodcast Twitter: https://twitter.com/DomesticPodcast Instagram: @thecultofdomesticity Youtube: https://goo.gl/qhrG9h Email us at domesticpodcast@gmail.com   EPISODE SOURCES

How should we remember Oneida? Was John Humphrey Noyes a cult leader, akin to David Koresh? Did the communards of Oneida achieve their goals? Were the people who lived there happy? What can we, today, learn from the experience of Oneida? In this, the final episode of American Utopia, we answer these questions. ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- Thanks to Ellen Wayland Smith for sharing her experience as a descendant of Oneida. You can buy her excellent book here. https://tinyurl.com/y7kapfmw

On a summer night In 1879, wearing socks but no shoes, John Humphrey Noyes crept out of the Oneida Community Mansion House, and fled to Canada. He never returned to community he'd created. And soon after his escape the remaining residents of Oneida voted to end Communal living. This is the story of why.

At the Oneida Community, everything was meant to be shared, including sex and love. And becoming too attached (or sticky) to another person, especially a lover, was regarded as sinful. But it turns out that sharing love is really, really hard. Even if, like John Humphrey Noyes, you're perfect.

In 1881, an Oneida Community alumnus named Charles J. Guiteau, shot and killed president James A. Garfield. And in many ways, Guiteau’s trial centered on the six year period that Guiteau had spent at Oneida. Guiteau’s lawyers, who mounted one of the first uses of the insanity defense, argued that the tyrannical policies and leadership style of John Humphrey Noyes had sent their client over the edge. And while Guiteau’s portrait of Noyes was hyperbolic and self serving, there was some truth to his critique of Noyes. And despite their many differences, these two men, one an assassin, the other a prophet, were surprisingly similar.

In 1848, when word of his free-love practices spread in his hometown of Putney, Vermont, John Humphrey Noyes and a few followers fled to Oneida Creek, in central New York state. There, bucking terrible odds, a harsh climate, and the nostalgic pull of the agrarian past, Noyes, and his followers managed to build a flourishing, vibrant community of 300 people who lived and loved together under one giant roof. This is the story of how they did it.

In this episode we meet Oneida's founder, John Humphrey Noyes, a painfully shy boy whose life and character are transformed after he attends a wild, four day religious revival. We watch as Noyes becomes a religious and sexual revolutionary so extreme that Yale College expels him. Still, Noyes manages to convince himself, and others, that he's actually perfect. And with the help of historians Christian Goodwillie and Ellen Wayland Smith, we compare Noyes’ ideas to those of other fringe religious visionaries of the 1830s and 1840s.

Welcome to Strange Country, a podcast devoted to bizarre, surreal and extraordinary stories that make America the weird place it is. In episode 5, co-hosts Beth and Kelly discuss the Oneida Community, one of the most successful utopian societies in US, and the man behind it John Humphrey Noyes. Ready for a little complex marriage everybody?

Ellen Wayland-Smith, a descendent of the Oneida community, teaches writing at the University of Southern California. Her book Oneida: From Free Love Utopia to the Well-set Table (Picador Press, 2016) is an insightful and beautifully written history of the nineteenth-century Oneida community. Begun in 1848 by the religious visionary John Humphrey Noyes and his followers, Oneida became an experiment in biblical communism, complex marriage, gender equality, non-procreative sex and socialized child rearing as a symbol of universal fellowship. Noyes’ practice of eugenics attempted to produce a generation of spiritual giants and created painful situations for those accused of “sticky love,” having preference for lovers and children. Internal conflicts, outside legal and social pressure brought its demise as an religious community in 1879. A remnant of entrepreneurial descendants built the secular Oneida Community Limited on new industrial and marketing methods. Rejecting the radical sexual ethics of their elders, the younger generation sought to provide a business model of brotherly love through innovative labor relations. The Oneida brand thrived in the America market place until its bankruptcy in 2006. The legacy of the Oneida community continues to fire the imagination for its alternative social arrangements and business innovation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is tentatively entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation is forthcoming from Oxford University Press. Learn more about your ad choices. Visit megaphone.fm/adchoices

Ellen Wayland-Smith, a descendent of the Oneida community, teaches writing at the University of Southern California. Her book Oneida: From Free Love Utopia to the Well-set Table (Picador Press, 2016) is an insightful and beautifully written history of the nineteenth-century Oneida community. Begun in 1848 by the religious visionary John Humphrey Noyes and his followers, Oneida became an experiment in biblical communism, complex marriage, gender equality, non-procreative sex and socialized child rearing as a symbol of universal fellowship. Noyes’ practice of eugenics attempted to produce a generation of spiritual giants and created painful situations for those accused of “sticky love,” having preference for lovers and children. Internal conflicts, outside legal and social pressure brought its demise as an religious community in 1879. A remnant of entrepreneurial descendants built the secular Oneida Community Limited on new industrial and marketing methods. Rejecting the radical sexual ethics of their elders, the younger generation sought to provide a business model of brotherly love through innovative labor relations. The Oneida brand thrived in the America market place until its bankruptcy in 2006. The legacy of the Oneida community continues to fire the imagination for its alternative social arrangements and business innovation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is tentatively entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation is forthcoming from Oxford University Press. Learn more about your ad choices. Visit megaphone.fm/adchoices

Ellen Wayland-Smith, a descendent of the Oneida community, teaches writing at the University of Southern California. Her book Oneida: From Free Love Utopia to the Well-set Table (Picador Press, 2016) is an insightful and beautifully written history of the nineteenth-century Oneida community. Begun in 1848 by the religious visionary John Humphrey Noyes and his followers, Oneida became an experiment in biblical communism, complex marriage, gender equality, non-procreative sex and socialized child rearing as a symbol of universal fellowship. Noyes’ practice of eugenics attempted to produce a generation of spiritual giants and created painful situations for those accused of “sticky love,” having preference for lovers and children. Internal conflicts, outside legal and social pressure brought its demise as an religious community in 1879. A remnant of entrepreneurial descendants built the secular Oneida Community Limited on new industrial and marketing methods. Rejecting the radical sexual ethics of their elders, the younger generation sought to provide a business model of brotherly love through innovative labor relations. The Oneida brand thrived in the America market place until its bankruptcy in 2006. The legacy of the Oneida community continues to fire the imagination for its alternative social arrangements and business innovation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is tentatively entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation is forthcoming from Oxford University Press. Learn more about your ad choices. Visit megaphone.fm/adchoices

Ellen Wayland-Smith, a descendent of the Oneida community, teaches writing at the University of Southern California. Her book Oneida: From Free Love Utopia to the Well-set Table (Picador Press, 2016) is an insightful and beautifully written history of the nineteenth-century Oneida community. Begun in 1848 by the religious visionary John Humphrey Noyes and his followers, Oneida became an experiment in biblical communism, complex marriage, gender equality, non-procreative sex and socialized child rearing as a symbol of universal fellowship. Noyes’ practice of eugenics attempted to produce a generation of spiritual giants and created painful situations for those accused of “sticky love,” having preference for lovers and children. Internal conflicts, outside legal and social pressure brought its demise as an religious community in 1879. A remnant of entrepreneurial descendants built the secular Oneida Community Limited on new industrial and marketing methods. Rejecting the radical sexual ethics of their elders, the younger generation sought to provide a business model of brotherly love through innovative labor relations. The Oneida brand thrived in the America market place until its bankruptcy in 2006. The legacy of the Oneida community continues to fire the imagination for its alternative social arrangements and business innovation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is tentatively entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation is forthcoming from Oxford University Press. Learn more about your ad choices. Visit megaphone.fm/adchoices

Ellen Wayland-Smith, a descendent of the Oneida community, teaches writing at the University of Southern California. Her book Oneida: From Free Love Utopia to the Well-set Table (Picador Press, 2016) is an insightful and beautifully written history of the nineteenth-century Oneida community. Begun in 1848 by the religious visionary John Humphrey Noyes and his followers, Oneida became an experiment in biblical communism, complex marriage, gender equality, non-procreative sex and socialized child rearing as a symbol of universal fellowship. Noyes’ practice of eugenics attempted to produce a generation of spiritual giants and created painful situations for those accused of “sticky love,” having preference for lovers and children. Internal conflicts, outside legal and social pressure brought its demise as an religious community in 1879. A remnant of entrepreneurial descendants built the secular Oneida Community Limited on new industrial and marketing methods. Rejecting the radical sexual ethics of their elders, the younger generation sought to provide a business model of brotherly love through innovative labor relations. The Oneida brand thrived in the America market place until its bankruptcy in 2006. The legacy of the Oneida community continues to fire the imagination for its alternative social arrangements and business innovation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is tentatively entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation is forthcoming from Oxford University Press. Learn more about your ad choices. Visit megaphone.fm/adchoices

Ellen Wayland-Smith, a descendent of the Oneida community, teaches writing at the University of Southern California. Her book Oneida: From Free Love Utopia to the Well-set Table (Picador Press, 2016) is an insightful and beautifully written history of the nineteenth-century Oneida community. Begun in 1848 by the religious visionary John Humphrey Noyes and his followers, Oneida became an experiment in biblical communism, complex marriage, gender equality, non-procreative sex and socialized child rearing as a symbol of universal fellowship. Noyes’ practice of eugenics attempted to produce a generation of spiritual giants and created painful situations for those accused of “sticky love,” having preference for lovers and children. Internal conflicts, outside legal and social pressure brought its demise as an religious community in 1879. A remnant of entrepreneurial descendants built the secular Oneida Community Limited on new industrial and marketing methods. Rejecting the radical sexual ethics of their elders, the younger generation sought to provide a business model of brotherly love through innovative labor relations. The Oneida brand thrived in the America market place until its bankruptcy in 2006. The legacy of the Oneida community continues to fire the imagination for its alternative social arrangements and business innovation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is tentatively entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation is forthcoming from Oxford University Press. Learn more about your ad choices. Visit megaphone.fm/adchoices

Discussion of John Humphrey Noyes, his religious conversion and his creation of a Christian paradise on earth, that included free love, mutual criticism and communal living.

Discussion of John Humphrey Noyes, his religious conversion and his creation of a Christian paradise on earth, that included free love, mutual criticism and communal living.