Chinese, Mandarin

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Hindi

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Portuguese

Bengali

Russian

Japanese

Punjabi

German

Javanese

Malay

Telugu

Vietnamese

Korean

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Marathi

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Urdu

Turkish

Italian

Chinese, Yue / Cantonese

Thai

Gujarati

Chinese, Jin

Chinese, Min Nan

Persian, Dari

Persian, Western

Polish

Pashto

Kannada

Chinese, Xiang

Malayalam

Sundanese

Hausa

Odia

Burmese

Chinese, Hakka

Ukrainian

Bihari, Bhojpuri

Tagalog

Yoruba

Bihari, Maithili

Uzbek

Sindhi

Amharic

Fula

Romanian

Oromo

Igbo

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Chinese, Gan

Dutch

Kurdish, Central

Kurdish, Northern

Kurdish, Southern

Malagasy

Lahnda, Saraiki

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Greek, Modern

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Akan, Fante

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Chinese, Min Bei

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Chinese, Min Dong

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Balochi

Anthropology

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	While the most typical form of religious community today is a group of people who share a common faith and set of beliefs and meet periodically to worship, there are other ways of creating religious community. One example, widespread in the United States during the 19th century, is utopian religious communities. A utopian community is a community intentionally established by a group of people seeking to live out their ideas of an ideal society. Utopian communities may be secular or religious. The utopian communities that are most successful share certain characteristics: they are physically separate from the larger society; establish a degree of economic self-sufficiency, through either agriculture or industry; and have a clear authority structure and ideology, or shared set of beliefs.
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	There have been dozens of utopian religious communities in American history. In the 19th century, many people in Europe viewed the United States as a blank slate, a country unburdened by history or tradition. The forced removal of Indigenous peoples opened up vast areas of land and natural resources to White settlers and new religious groups seeking autonomy. While many of these societies were short-lived, impractical, and troubled by discord, they were home to thousands of Americans during the 19th and 20th centuries. Today, we still find small utopian communities throughout the United States, some based primarily on religion (such as the Bruderhof) and others on sustainable economics (e.g., Serenbe in Fulton County, Georgia).
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	Religious utopian communities make particular religious beliefs the center of the community. Some such communities separate themselves completely from secular society, while others establish an enclave, a so-called heaven on Earth within the larger society, that members hope will spread outward and attract more converts. Although utopian religious communities are relatively rare today, they do exist. The <OpenstaxTerm>Amish</OpenstaxTerm>, found throughout the United States but primarily in Pennsylvania, Ohio, and Indiana, live in small, self-contained farming communities built around very traditional Swiss German and Protestant roots. The Amish have what they call a plain lifestyle based on simple technology, and they tend to separate themselves from the non-Amish communities around them. The <OpenstaxTerm>Hutterites</OpenstaxTerm>, now located primarily in Canada, are also from German Protestant roots and are much like the Amish, except they typically are more interactive with their non-Hutterite neighbors and do not prohibit more modern technology. The <OpenstaxTerm>Bruderhof</OpenstaxTerm> are more recent utopian religious communities, originating in the 1920s, also with German Protestant roots but now found in many different places, including South America, Africa, Europe, Australia, and the United States. The Bruderhof have a communal lifestyle based on biblical ideals, though they interact with communities around them. While they do have Bruderhof industries, such as a furniture industry for special-needs children, they also work and study in secular society.
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	Among the most successful of the 19th-century American religious utopian communities was the United Society of Believers in Christ’s Second Appearing, commonly known as the <OpenstaxTerm>Shakers</OpenstaxTerm>. Although they first formed near the city of Manchester in England in the mid-1700s, the group did not become a self-sustaining utopian community until after members immigrated to the United States in 1774. Their first settlement was established at Watervliet, New York, in 1776 under the leadership of an Englishwoman, Ann Lee. Mother Ann, as Shakers called her, and her original eight English followers traveled throughout New England seeking converts to join the community at Watervliet. Following Mother Ann’s death in 1784, caused by beatings she received during her period of itinerant evangelism, the Shaker society began to develop a more formal structure that codified beliefs, social expectations, and a strict work ethic. By 1790, new members were required to sign covenants in which they pledged to consecrate all of their property to the society, work for the communal good of the group, follow a celibate life (with those who were already married ending their marriages prior to formally becoming a Shaker), and adhere to Shaker principles and beliefs. From a single, small settlement at Watervliet, Shaker societies grew and spread over 10 U.S. states—New York, Connecticut, Maine, Massachusetts, New Hampshire, Ohio, Indiana, Kentucky, Florida, and Georgia—with a membership at its height in excess of 6,000 individuals. Today, the Shakers survive as a single remaining society at Sabbathday Lake, Maine. There are now two remaining covenanted Shakers.
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	The Shakers are a millennialist Christian faith, meaning that they believe that Christ has already returned and is present now on Earth as the Holy Spirit within believers. With Christ within them, Shakers believe that it is their duty to establish a heaven on Earth. The Shaker principles of faith historically encompass a range of social and religious tenets. They believe that God is dual, both male and female, and they practice gender equality, vesting leadership in both men and women since their beginnings in the late 18th century. They also embrace a commitment to racial equality. Even during the 19th century, as the Civil War raged throughout the United States, this included the practice of housing Black people and White people within the same community with equal access to resources. Shakers are dedicated pacifists, refusing to engage in warfare, and they commit to hard physical labor and self-improvement, taking as their motto a phrase attributed to Mother Ann: “Hands to work and hearts to God.”
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	The Shakers contributed a great deal to the material culture of the United States. Examples of products developed and successfully marketed by the group include paper seed packets (now used throughout the seed industry worldwide), their simple and graceful furniture, an improved washing machine, waterproof clothing, the circular saw, and medicinal herbs. Their artifacts, architecture, and music continue to be widely recognized and highly regarded. The Shaker song “Simple Gifts” (1848), borrowed and used by Aaron Copland in his ballet score <OpenstaxEm>Appalachian Spring</OpenstaxEm> (1944), has been performed at three U.S. presidential inaugurations.
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	While there are few Shakers left today, they remind us of the importance of religion as an enduring institution, the power of religion to bind people together into common cause, and the rich diversities embedded in the heart of faith traditions.
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<OpenstaxFigure id="fig-00001" src="https://openstax.org/apps/archive/20240226.174525/resources/97be3c2d2694b42652140d74b45e98f27aae5095" alt="A man sits on a bench holding an oval box in his hands. He wears a knee-length smock. Wood working tools are visible on the table behind him." mediaType="image/jpeg" width="650" height="800" />
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	<strong>Figure 13.14</strong> Shaker Ricardo Beldin, seated in a workshop at the Hancock Shaker Village in Massachusettes, makes oval wooden boxes to sell in 1935. The Shakers, who took as their motto “Hands to work and hearts to God,” earned a reputation for producing elegant and well-made objects for everyday use. (credit: “Brother Ricardo Belden, box maker” by Samuel Kravitt/Library of Congress Prints &amp; Photographs Online Catalog, Public Domain)
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13.5.1 Utopian Religious Communities

1 What Is Anthropology?

1.1 The Study of Humanity, or "Anthropology Is Vast"

1.1.1 The Heart of Anthropology: Central Narrative and Commitments

1.1.2 Central Commitment #1: Exploring Sociocultural Diversity

1.1.3 Central Commitment #2: Understanding How Societies Hold Together

1.1.4 Central Commitment #3: Examining the Interdependence of Humans and Nature

1.2 The Four-Field Approach: Four Approaches within the Guiding Narrative

1.2.1 Biological Anthropology

1.2.2 Archaeology

1.2.3 Cultural Anthropology

1.2.4 Linguistic Anthropology

1.2.5 How the Four Fields Work Together: The Example of Race

1.3 Overcoming Ethnocentrism

1.3.1 Enculturation and Ethnocentrism

1.3.2 Primitivism and Orientalism

1.4 Western Bias in Our Assumptions about Humanity

1.4.1 Primitivism and Orientalism in Popular Culture

1.4.2 The Bias of Backwardness

1.5 Holism, Anthropology’s Distinctive Approach

1.5.1 Society as an Integrated Whole

1.5.2 Sources of Contradiction, Conflict, and Change

1.6 Cross-Cultural Comparison and Cultural Relativism

1.6.1 Relativism Is Not “Anything Goes”

1.6.2 Morality, Activism, and Cultural Relativism

1.7 Reaching for an Insider’s Point of View

1.7.1 The Challenge of Representing Others

1.7.2 Collaborative Methods of Representation

1.7.3 Working across Cultures toward Common Goals

1.7.4 Suggested Readings

2 Methods: Cultural and Archaeological

2.1 Archaeological Research Methods

2.1.1 Archaeological Techniques

2.1.2 Archaeological Dating Methods

2.2 Conservation and Naturalism

2.2.1 Early Efforts

2.2.2 Salvage Anthropology

2.2.3 Museum Collections

2.2.4 Interpretation and Voice

2.3 Ethnography and Ethnology

2.3.1 The Development of Ethnography and Ethnology

2.3.2 Perspective and Interpretation in Ethnography

2.4 Participant Observation and Interviewing

2.4.1 Participant Observation

2.4.2 Interviewing Informants

2.4.3 Ethical Considerations

2.5 Quantitative and Qualitative Analysis

2.5.1 Differences between Quantitative and Qualitative Information

2.5.2 Modeling

2.5.3 The Science of Anthropology

2.6 Collections

2.6.1 Archives

2.6.2 Three-Dimensional Collections

2.6.3 Ownership

2.6.4 Suggested Readings

3 Culture Concept Theory: Theories of Cultural Change

3.1 The Homeyness of Culture

3.2 The Winkiness of Culture

3.3 The Elements of Culture

3.3.1 Culture Is What We Make

3.3.2 Culture Is What We Do

3.3.3 Culture Is What We Think

3.4 The Aggregates of Culture

3.4.1 Symbols

3.4.2 Ritual

3.4.3 Social Structure

3.5 Modes of Cultural Analysis

3.5.1 Evolution, Adaptation, and Historical Particularism

3.5.2 Functionalism

3.5.3 Structuralism

3.5.4 Ontology

3.6 The Paradoxes of Culture

3.6.1 Paradox 1: Culture Is Continuous, but It Changes

3.6.2 Paradox 2: Culture Is Bounded but Mobile

3.6.3 Paradox 3: Culture Is Consensual but Contested

3.6.4 Paradox 4: Culture Is Shared, but It Varies

3.6.5 Suggested Readings

4 Biological Evolution and Early Human Evidence

4.1 What Is Biological Anthropology?

4.1.1 Looking to the Deep Past

4.1.2 Exploring What It Means to Be Human

4.2 What’s in a Name? The Science of Taxonomy

4.2.1 Defining the Science of Taxonomy

4.2.2 Defining a Species

4.3 It’s All in the Genes! The Foundation of Evolution

4.3.1 The Units of Life

4.3.2 Gregor Mendel and the Laws of Heredity

4.3.3 Mendelian Inheritance in Humans

4.4 Evolution in Action: Past and Present

4.4.1 Early Evolutionists and the Fixity of Species

4.4.2 Charles Darwin’s Role in Changing Views of the Natural World

4.4.3 Understanding Darwin’s Theory of Natural Selection

4.5 What Is a Primate?

4.5.1 What Is a Primate?

4.5.2 Primate Behavioral Variation

4.5.3 Explaining Primate Success

4.5.4 Primate Classification and Taxonomy

4.6 Origin of and Classification of Primates

4.6.1 Understanding Concepts of Time

4.6.2 Fossils and Dating Methods