मैं 20वीं सदी के कम्यूनवाद (सामूहिकता) और वैकल्पिक समुदायों, यानी 60 और 70 के दशक में कम्यून की बाढ़ में बहुत दिलचस्पी रखती थी। इसी ने मुझे वापस 19वीं सदी की ओर ला खड़ा किया। यह देखकर मुझे हैरानी हुई कि 20वीं सदी के मुकाबले 19वीं सदी में कहीं अधिक यूटोपियाई (आदर्शवादी) विचार मौजूद थे, जिन्हें मैं अपने शब्दों में बयां कर सकती हूँ। न सिर्फ़ ये विचार बेहद चरम पर थे, बल्कि हैरान करने वाली बात यह थी कि लोग इन्हें अपना भी रहे थे।
I was really interested in 20th century communalism and alternative communities, the boom of communes in the 60s and 70s. That led me back to the 19th century. I was shocked to find what I would describe as far more utopian ideas in the 19th century than in the 20th century. Not only were the ideas so extreme, but surprising people were adopting them.
I was really interested in 20th century communalism and alternative communities, the boom of communes in the 60s and 70s. That led me back to the 19th century. I was shocked to find what I would describe as far more utopian ideas in the 19th century than in the 20th century. Not only were the ideas so extreme, but surprising people were adopting them.
वहाँ हार्वर्ड के स्नातक, स्वतंत्र विचारक, नारीवादी, दासप्रथा के विरोधी, और ऐसे संभ्रांत लोग थे जो कविताएँ लिखना, किसी खेत पर रहना, खाना पकाना, हँसना और मौज-मस्ती करना चाहते थे। जैसा कि उन्होंने खुद अपने बारे में बताया, यह एक "भीतर की ओर देखने वाला" समुदाय था। वे अपने लिए एक बेहतर ज़िंदगी बनाने पर ध्यान दे रहे थे, और मुझे लगता है कि अमेरिका में 20वीं सदी के कम्यूनवाद की प्रेरणा भी यही थी; उनकी सोच यह थी कि यह दुनिया भ्रष्ट हो चुकी है, और हम मिलकर मासूमियत का यह छोटा सा बगीचा खुद बसाएंगे।
There are Harvard grads, free thinkers, feminists, abolitionists, well-to-do people who want to go write poetry and live on a farm and cook and laugh and have a good time. As they themselves described it, it was an "inward facing" community. They were focusing on making a better existence for themselves, which I think is also the driving force of 20th century communalism in the US, the thought being that the world is corrupt, and we're going to build this little garden of innocence.
There are Harvard grads, free thinkers, feminists, abolitionists, well-to-do people who want to go write poetry and live on a farm and cook and laugh and have a good time. As they themselves described it, it was an "inward facing" community. They were focusing on making a better existence for themselves, which I think is also the driving force of 20th century communalism in the US, the thought being that the world is corrupt, and we're going to build this little garden of innocence.
ट्रांसेंडेंटलिस्ट (अतींद्रियवादी) साहित्यिक حلقے के सबसे बड़े नाम नियमित रूप से उस समुदाय से मिलने आते थे और उसका समर्थन करते थे, लेकिन वे वहाँ खुशी-खुशी रह नहीं पाए। हॉथोर्न [जो कुछ समय के लिए वहाँ रहे थे] ने ऐसी वजहों से वहाँ छोड़ दिया जो मुझे यकीन है आपको समझ आ जाएंगी; संगीत बजाने और बहस करने वाले लोगों से भरे घर में वह इतना भी नहीं लिख पा रहे थे कि उनका मन भर जाए। वहाँ बहुत ज़्यादा चहल-पहल थी।
The biggest names in the Transcendentalist literary circle visited the community regularly, and supported it, but they couldn't live there happily. Hawthorne [who was briefly a resident] left for reasons I'm sure make sense to you; he couldn't get enough writing done in a house full of people playing music, and arguing. It was too busy.
The biggest names in the Transcendentalist literary circle visited the community regularly, and supported it, but they couldn't live there happily. Hawthorne [who was briefly a resident] left for reasons I'm sure make sense to you; he couldn't get enough writing done in a house full of people playing music, and arguing. It was too busy.
मार्गरेट फुलर पहले से ही एक सेलिब्रिटी थीं, जो पूरी दुनिया की यात्रा कर रही थीं। इमर्सन, जिनके इर्द-गिर्द वह पूरा समुदाय घूमता था, उन्हें फूरियर के विचार ज़्यादा पसंद नहीं आए। उन्हें लगता था कि वे बहुत ज़्यादा सख्त और नियमों से बंधे हुए थे। उन्होंने कहा था, "फूरियर ने ज़िंदगी को छोड़कर बाकी हर हक़ीक़त पर ध्यान दिया है।" उन्हें यह एक अमानवीय व्यवस्था लगी—जहाँ दिन का हर पल पहले से तय होता है। उन्हें नहीं लगता था कि यह कभी काम करेगा, और वे सही साबित हुए।
Margaret Fuller was already a celebrity, travelling around the world. Emerson, who was the axis around which that whole community turned, just didn't like Fourier's ideas very much. He thought it was all too rigid and programmatic. He said, "Fourier had skipped no fact but one, namely life." He thought it was an inhumane system - the day is scheduled too precisely. He didn't think it would work, and he was right.
Margaret Fuller was already a celebrity, travelling around the world. Emerson, who was the axis around which that whole community turned, just didn't like Fourier's ideas very much. He thought it was all too rigid and programmatic. He said, "Fourier had skipped no fact but one, namely life." He thought it was an inhumane system - the day is scheduled too precisely. He didn't think it would work, and he was right.
ओनेडा परफेक्शनिस्ट्स और कुछ अन्य लोगों का मानना था कि नारीवाद, दासप्रथा का उन्मूलन, और ऐसे ही अन्य मुद्दे जिन्हें वे अपने तरीके से आगे बढ़ा रहे थे (बिना समुदाय के बाहर के लोगों से मेल-जोल बढ़ाए), वे सब टुकड़ों में किए जाने वाले सुधार भर थे। यही बात एक यूटोपियावादी को यूटोपियावादी बनाती है—यह विचार कि वे बिल्कुल शून्य से एक पूरी नई दुनिया रचने जा रहे थे।
The Oneida Perfectionists, along with some of the others, believed that feminism, and abolitionism, and other causes that they pursued in their own way without participating with other people outside of their communities, were all piecemeal reforms. That's what makes a utopian a utopian, this idea that they were going to create a whole new world from scratch.
The Oneida Perfectionists, along with some of the others, believed that feminism, and abolitionism, and other causes that they pursued in their own way without participating with other people outside of their communities, were all piecemeal reforms. That's what makes a utopian a utopian, this idea that they were going to create a whole new world from scratch.
वे [ओनेडा के लोग] एक समय में एक समस्या को ठीक नहीं करना चाहते थे। अगर कोई उन्हें किसी नारीवादी सम्मेलन में आमंत्रित करता, तो उनका जवाब होता, 'नई दुनिया में महिलाओं को पूरी समानता मिलेगी, तो क्यों न हम अपनी सारी ऊर्जा उस पूरी नई दुनिया को गढ़ने में लगाएँ।' और उनकी इस बात की दाद देनी होगी कि ओनेडा की महिलाओं को व्यावहारिक रूप से जितनी समानता हासिल थी, उतनी शायद Seneca Falls में इकट्ठा हुई किसी भी महिला को अपने पूरे जीवन में नहीं मिली होगी।
They [Oneida people] didn't want to fix problems one at a time. If someone invited them to a feminist convention, their answer would have been, 'In the new world women will have total equality, so lets spend our energy creating that whole new world.' And to their credit, the women at Oneida probably had far greater practical equality than what any of the women gathered at Seneca Falls experienced in their lifetimes.
They [Oneida people] didn't want to fix problems one at a time. If someone invited them to a feminist convention, their answer would have been, 'In the new world women will have total equality, so lets spend our energy creating that whole new world.' And to their credit, the women at Oneida probably had far greater practical equality than what any of the women gathered at Seneca Falls experienced in their lifetimes.
यूटोपियाई कथाएँ (फिक्शन) सचमुच बहुत उबाऊ होती हैं। मुझे उनमें से बहुत सी पढ़नी पड़ी हैं, और वे इतनी मज़ेदार नहीं हैं। लेकिन ऐतिहासिक दस्तावेजों के रूप में वे मुझे बेहद आकर्षक लगती हैं। केबेट [इकारिया के संस्थापक और यूटोपियाई उपन्यास 'ट्रैवल्स इन इकारिया' के लेखक] 1830 के दशक में लिख रहे हैं, और एक आदर्श समाज के बारे में उनके विचार उस दौर के बारे में बहुत कुछ बयां करते हैं। लेकिन उनकी किताब अपने आप में बेहद खराब है।
Utopian fiction is really boring. I had to read a lot of it, and it's not that much fun. But they're fascinating to me as historical documents. Cabet [Icaria's founder and author of the utopian novel, Travels in Icaria], is writing in the 1830s, and his idea of the perfect society reveals a lot about his time. But his book is uniquely bad.
Utopian fiction is really boring. I had to read a lot of it, and it's not that much fun. But they're fascinating to me as historical documents. Cabet [Icaria's founder and author of the utopian novel, Travels in Icaria], is writing in the 1830s, and his idea of the perfect society reveals a lot about his time. But his book is uniquely bad.
अधिकांश यूटोपियाई कल्पनाओं की सबसे बड़ी कमज़ोरी यह होती है कि वे बुनियादी तौर पर स्थिर (स्टैटिक) होती हैं, और इंसानों के रहने के लिए वह कोई बहुत आरामदायक जगह नहीं है। फूरियर एक ऐसे यूटोपिया की कल्पना करने में बहुत माहिर थे जो लगातार बदलता रहता हो और जिसमें बहुत चहल-पहल हो, लेकिन 1840 के एक कुपोषित और अत्यधिक परिश्रमी कारखाने के मज़दूर को स्वर्ग का जो सपना सबसे ज़्यादा लुभावना लगता, वह किसी कहानी में ज़्यादा आकर्षित नहीं कर पाता क्योंकि उसमें कोई कहानी होती ही नहीं।
The fatal flaw of most utopian visions is that they're fundamentally static, and that's not a comfortable place for humans to live. Fourier was very good at imagining a utopia that is constantly changing and very busy, but a vision of paradise that would have been most tantalizing to an underfed overworked factory worker in 1840 doesn't have much appeal in fiction because it's not a story.
The fatal flaw of most utopian visions is that they're fundamentally static, and that's not a comfortable place for humans to live. Fourier was very good at imagining a utopia that is constantly changing and very busy, but a vision of paradise that would have been most tantalizing to an underfed overworked factory worker in 1840 doesn't have much appeal in fiction because it's not a story.
मुझे डर है कि मैंने अमेरिकी गृहयुद्ध के उन यूटोपियावादियों पर पड़े प्रभाव को शायद कुछ ज़्यादा ही बढ़ा-चढ़ाकर कह दिया है। जब तक गृहयुद्ध शुरू हुआ, तब तक ज़्यादातर समुदाय व्यापक अमेरिकी समाज से काफ़ी हद तक कट चुके थे। उनकी भाषणबाज़ी में आज भी दुनिया को बदलने की बातें होती थीं, लेकिन अपने पड़ोसियों से उनका बहुत ज़्यादा मेल-जोल नहीं रह गया था।
I worry that I may have overstated the impact of Civil War on the utopians. By the time the Civil War comes, most of the communities were quite separated from the wider American society. Their rhetoric is still about transforming the world, but they're not having that much traffic with their neighbors.
I worry that I may have overstated the impact of Civil War on the utopians. By the time the Civil War comes, most of the communities were quite separated from the wider American society. Their rhetoric is still about transforming the world, but they're not having that much traffic with their neighbors.
जिस चीज़ ने इन यूटोपियाई समुदायों को बढ़ावा दिया था, वह इस अटूट विश्वास में निहित था—न कि केवल आशावाद की आम भावना में—कि धरती जल्द ही स्वर्ग बनने वाली है। गृहयुद्ध के बाद यह विचार टिक नहीं पाया।
The thing that had fueled these utopian communities was a literal belief, and not just a general sense of optimism, that the earth was about to become a paradise. That idea cannot hold water after the war.
The thing that had fueled these utopian communities was a literal belief, and not just a general sense of optimism, that the earth was about to become a paradise. That idea cannot hold water after the war.
प्रबोधन काल (Enlightenment) का यह विश्वास कि हर दशक के साथ चीजें थोड़ी बेहतर हो रही हैं, अब संभालना मुश्किल हो गया था। लोगों को एहसास हो गया था कि अभी-अभी एक ऐसा युद्ध हुआ है जो 1812 के युद्ध से भी बदतर था, और क्रांति से भी ज़्यादा भयानक था; यह साफ दिख रहा था कि हालात लगातार बेहतर नहीं हो रहे थे।
The Enlightenment faith that things are getting a little bit better each decade becomes difficult to support. People recognized that there had just been a war that was worse than the war of 1812, and worse than the Revolution; things were clearly not getting better and better.
The Enlightenment faith that things are getting a little bit better each decade becomes difficult to support. People recognized that there had just been a war that was worse than the war of 1812, and worse than the Revolution; things were clearly not getting better and better.
लेकिन अगर आप हमेशा जंगल के बीचों-बीच किसी छोटे से लकड़ी के घर में रहे हों, तो वह बहुत बेहतर लगता था। खासकर इसलिए क्योंकि इससे एक गहरा सामुदायिक जुड़ाव मिलता था, जबकि ये लोग बेहद अकेलेपन में जी रहे थे।
But if you'd only ever lived in small wooden house in the middle of wilderness, it sounded much better. Especially because it provided intense community, and these people lived in incredible isolation.
But if you'd only ever lived in small wooden house in the middle of wilderness, it sounded much better. Especially because it provided intense community, and these people lived in incredible isolation.
फ्रेंच यूटोपियावादी चार्ल्स फूरियर और रॉबर्ट ओवन दोनों का यह साझा सपना था कि पूरा का पूरा शहर एक ही इमारत में समा जाए। ओवन ने जिसे "पैरेललोग्राम" (समानांतर चतुर्भुज) कहा, उसका डिज़ाइन मूल रूप से एक ऐसी बड़ी इमारत का था जिसमें एक विशाल प्रांगण के इर्द-गिर्द पूरा शहर बसा हो। फूरियर की योजना वर्सेल्स जैसी एक विशाल संरचना बनाने की थी जिसे उन्होंने "फैलेस्ट्री" कहा। दोनों ही मामलों में उनके पास ऐसे वास्तुशिल्पीय सपने थे जिन्हें आज हम पूरी तरह से अनाकर्षक मानते हैं।
The vision shared by both [French utopian] Charles Fourier and Robert Owen was for an entire town to fit into one structure. Owen's design for what he called a "parallelogram" was essentially to have a whole city in one building, laid out around a huge quadrangle. Fourier's scheme was to build a massive Versailles-like structure that he called a "phalanstery." In both cases they had these architectural dreams that we now recognize as pretty unappealing.
The vision shared by both [French utopian] Charles Fourier and Robert Owen was for an entire town to fit into one structure. Owen's design for what he called a "parallelogram" was essentially to have a whole city in one building, laid out around a huge quadrangle. Fourier's scheme was to build a massive Versailles-like structure that he called a "phalanstery." In both cases they had these architectural dreams that we now recognize as pretty unappealing.
ये एसिड लेने वाले कॉलेज के लड़के नहीं थे। वे उपदेशक, बैंकर, किसान और अमेरिकी समाज के वे लोग थे जो ऐसे विचारों को अपना रहे थे जो आज हमें बेहद पागलपन भरे लगते हैं। इन लोगों के पास भविष्य को लेकर सबसे क्रांतिकारी नज़रिया था। और यह सब एक ऐसे दौर में हो रहा था जिसे आमतौर पर हम यौन प्रयोगों, साम्यवाद या इस तरह की चीज़ों से जोड़कर नहीं देखते।
These weren't college kids on acid. They were preachers, and bankers, and farmers, and the salt of American society subscribing to ideas that now seem so wild to us. These people had the most radical visions of what the future could be. And this was happening in an era we don't typically associate with sexual experimentation, or communism, or things like that.
These weren't college kids on acid. They were preachers, and bankers, and farmers, and the salt of American society subscribing to ideas that now seem so wild to us. These people had the most radical visions of what the future could be. And this was happening in an era we don't typically associate with sexual experimentation, or communism, or things like that.
जैक्सन के दौर को आम तौर पर व्यक्तिवाद, मुक्त बाज़ार पूंजीवाद के विकास और विक्टोरियन दंभ के रूप में याद किया जाता है। इसके समानांतर एक ऐसा इतिहास ढूँढना चौंकाने वाला था—जहाँ कुछ अमेरिकियों की प्राथमिकताएँ बिल्कुल अलग थीं। मैं अचानक इन लोगों से टकरा गई, और फिर पूरी तरह से उन्हीं में रम गई। जिस सवाल ने मुझे झकझोरा, वह यह था: इतने समझदार लोगों ने इन बेहद अतार्किक विचारों को कैसे अपना लिया?
The Jacksonian era is generally talked about in terms of individualism, and the development of free market capitalism, and Victorian prudery. It was shocking to find a parallel history to that - a bunch of Americans with very different priorities. I stumbled on to these people, and then became completely fixated on them. The question that drove me was: how did these reasonable people adopt these extremely unreasonable ideas?
The Jacksonian era is generally talked about in terms of individualism, and the development of free market capitalism, and Victorian prudery. It was shocking to find a parallel history to that - a bunch of Americans with very different priorities. I stumbled on to these people, and then became completely fixated on them. The question that drove me was: how did these reasonable people adopt these extremely unreasonable ideas?
मेरे लिए यह इस किताब के सबसे रोमांचक और अजीब रहस्यों में से एक था: अपने समय के सबसे ज़्यादा धार्मिक और सबसे कम धार्मिक लोग, दोनों ही यूटोपिया के एक जैसे सपनों की तरफ कैसे खिंचे चले आ रहे थे?
That to me was one of the most exciting, and weird puzzles of this book: how are the most religious people and the least religious people of their time all drawn to very similar visions of utopia?
That to me was one of the most exciting, and weird puzzles of this book: how are the most religious people and the least religious people of their time all drawn to very similar visions of utopia?
'नास्तिक' इसके लिए शायद सही शब्द नहीं है क्योंकि वे किसी न किसी रूप में प्रबोधन काल के, बड़े अक्षर वाले 'प्रकृति' रूपी भगवान में विश्वास रखते थे। लेकिन ये ऐसे लोग थे जिनकी उस दौर में विधर्मियों (infidels) के रूप में आलोचना की जाती थी।
Atheist isn't really the right word because they tended to believe in some sort of Enlightenment, capital 'N' Nature kind of god. But these were people who in their times were criticized as infidels.
Atheist isn't really the right word because they tended to believe in some sort of Enlightenment, capital 'N' Nature kind of god. But these were people who in their times were criticized as infidels.
धार्मिक और अधार्मिक लोग लगभग हर समय एक-दूसरे से सहमत दिखते हैं। उनकी भाषा एक जैसी है, और उनकी योजनाएँ भी एक जैसी हैं। थोड़ी बहुत अलग व्याख्याओं के साथ, वे सभी एक ही बात सोचते हैं—कि धरती को परिपूर्ण बनाया जाएगा और इंसान ही इस परिपूर्णता को हासिल करने का काम करेंगे।
The religious and irreligious are agreeing with each other almost all the time. Their rhetoric is the same, and their plans are the same. Through slightly different interpretations, they all think the same thing is going to happen, that the Earth is going to be perfected and that humans are going to do the work of perfecting it.
The religious and irreligious are agreeing with each other almost all the time. Their rhetoric is the same, and their plans are the same. Through slightly different interpretations, they all think the same thing is going to happen, that the Earth is going to be perfected and that humans are going to do the work of perfecting it.
कुछ लोगों का मानना है कि भगवान उन इंसानों का मार्गदर्शन करेगा। ओनेडा समुदाय और शेकर्स दोनों का यह मानना था कि उन्हें 'न्यू यरूशलेम' (जिसके आने की बात बाइबल में कही गई है) को बसाने के तरीके के बारे में दिव्य संदेश (खुलासा) मिल चुके हैं।
Some people think God is going to guide those humans. The Oneida community and the Shakers both believed that they had received revelations about how to build the New Jerusalem that the Bible says is coming
Some people think God is going to guide those humans. The Oneida community and the Shakers both believed that they had received revelations about how to build the New Jerusalem that the Bible says is coming
कुछ लोग बस यही सोचते हैं कि यूटोपियावादी बेवकूफ हैं जो कैंडी की नदियों की कल्पना करते हैं और दुनिया की बुराइयों से कोई वास्ता नहीं रखते, और यकीनन कुछ मामलों में ऐसा होता भी होगा, लेकिन मुझे लगता है कि एक आदर्श समाज की कल्पना करना अपनी मौजूदा व्यवस्था से घृणा को व्यक्त करने का एक तरीका है।
Some people just think utopians are idiots who are imagining rivers of candy and not really engaging with the world's ills, and sometimes that's surely the case, but I think that imagining the perfected society is a way of expressing your disgust with the current state of affairs.
Some people just think utopians are idiots who are imagining rivers of candy and not really engaging with the world's ills, and sometimes that's surely the case, but I think that imagining the perfected society is a way of expressing your disgust with the current state of affairs.
इन लोगों के निजी लेखन को पढ़ना इस मायने में अद्भुत है कि वे उन चीज़ों का बड़े उत्साह के साथ वर्णन करते हैं जिन्हें आज हम देख चुके हैं, और जिन्हें व्यापक रूप से अनाकर्षक माना जाता है। वे लिखते हैं, "यह बहुत सुंदर होगा, हमारे पास 1,000 ऐसे पत्थर के मकानों का एक शहर होगा जो बिल्कुल एक जैसे होंगे।" और एक आधुनिक पाठक के रूप में हम सोचते हैं—हम यह सब देख चुके हैं; यह सोवियत वास्तुकला की कोई खराब इमारत है या फिर कोई सरकारी हाउसिंग प्रोजेक्ट। वहाँ रहने का सपना कोई नहीं देखता।
One of the things that's amazing about reading the private writing of these folks is that they enthusiastically describe things which we have now seen, and which are widely regarded as unappealing. They'll write, "It's going to be beautiful, we're going to have a town of 1,000 stone buildings that are all identical." And we as modern readers think, we've seen that; that's bad Soviet architecture or a public housing project. Nobody fantasizes about living there.
One of the things that's amazing about reading the private writing of these folks is that they enthusiastically describe things which we have now seen, and which are widely regarded as unappealing. They'll write, "It's going to be beautiful, we're going to have a town of 1,000 stone buildings that are all identical." And we as modern readers think, we've seen that; that's bad Soviet architecture or a public housing project. Nobody fantasizes about living there.
वे [रैपाइट्स] दक्षिणी इंडियाना से पेनसिल्वेनिया जा रहे थे, जहाँ जर्मनी से आने के बाद वे मूल रूप से बसे थे। वे किसी ऐसे व्यक्ति की तलाश में थे जो एक पहले से बना-बनाया शहर खरीदना चाहता हो, जो किसी भी सामान्य बसाहट के लिए उपयुक्त नहीं होता। तभी रॉबर्ट ओवन [वेल्श उद्योगपति और यूटोपियाई समाजवादी] उस गाँव को खरीदते हैं और न्यू हार्मनी की स्थापना करते हैं।
They [Rappites] were moving from Southern Indiana to Pennsylvania, where they had originally settled when they came from Germany. They were looking for someone who wanted to buy a pre-built town, which wouldn't have been appropriate for any kind of normal settlement. That's when Robert Owen [Welsh industrialist and utopian socialist] buys the village and founds New Harmony.
They [Rappites] were moving from Southern Indiana to Pennsylvania, where they had originally settled when they came from Germany. They were looking for someone who wanted to buy a pre-built town, which wouldn't have been appropriate for any kind of normal settlement. That's when Robert Owen [Welsh industrialist and utopian socialist] buys the village and founds New Harmony.
मैंने ऐसे दो उदाहरणों का अध्ययन किया जिनमें एक समुदाय ने आश्चर्यजनक रूप से एक ऐसे पहले से बसे हुए गाँव में अपना डेरा डाला, जिसे किसी अन्य पूर्ववर्ती समूह ने बसाया था। रैपाइट्स एक जर्मन सहस्राब्दीवादी (millenarian) संप्रदाय थे, जिन्हें मैं अपनी कहानी से ज़्यादातर बाहर रखती हूँ, भले ही वे बेहद आकर्षक हों, क्योंकि उनका ध्यान दुनिया को बदलने के बजाय मुक्ति पाने और दुनिया से कटकर रहने पर था, जो मेरे द्वारा लिखे गए अन्य समूहों से बिल्कुल अलग था।
There are two instances I studied in which a community moved, amazingly, into an preexisting village built by other, earlier communalists. The Rappites were a German millenarian sect I mostly leave out of the story, even though they are fascinating, because they're focused on salvation and retreating from the world, as opposed to transforming it, like the other groups I write about.
There are two instances I studied in which a community moved, amazingly, into an preexisting village built by other, earlier communalists. The Rappites were a German millenarian sect I mostly leave out of the story, even though they are fascinating, because they're focused on salvation and retreating from the world, as opposed to transforming it, like the other groups I write about.
धर्मनिरपेक्ष (सेक्युलर) यूटोपियावादियों ने भी लगभग वही बात कही, बस उन्होंने समीकरण से बाइबल को बाहर कर दिया। धार्मिक और धर्मनिरपेक्ष दोनों समूहों ने एक-दूसरे को हमसफर के रूप में पहचाना। वे आपस में समाचार पत्रिकाओं (न्यूज़लेटर) का आदान-प्रदान करते थे और एक-दूसरे से ऐसे सवाल पूछते थे, जैसे—"अगर आप 800 लोगों के लिए खाना बना रहे हैं, तो इस्तेमाल करने के लिए सबसे अच्छा सूप पॉट कौन सा है?" उनके बीच इस तरह के व्यावहारिक संबंध थे।
The secular utopians basically said the exact same thing, they just took the Bible out of the equation. The religious and the secular groups recognized each other as fellow travellers. They exchanged newsletters and asked each other questions like, "What's a good soup pot to use if you're making dinner for 800 people?" They had these practical connections.
The secular utopians basically said the exact same thing, they just took the Bible out of the equation. The religious and the secular groups recognized each other as fellow travellers. They exchanged newsletters and asked each other questions like, "What's a good soup pot to use if you're making dinner for 800 people?" They had these practical connections.
तो इस तरह सामूहिक चेतना में बदलाव आया, और फिर युद्ध के बाद एक बड़ा उछाल आया, पश्चिम की ओर यह विस्तार हुआ। यह ठीक 1950 के दशक जैसा था। अमेरिकी अर्थव्यवस्था पूरी रफ़्तार से दौड़ रही थी। जो लोग इन समुदायों में जाते और अपने जीवन को एक यूटोपियाई सपने के इर्द-गिर्द व्यवस्थित करते, वे अब पश्चिम की दुनिया के सपने देख रहे थे।
So there's that change of general consciousness, and then there's this boom after the war, this expansion into the West. It was like the 1950s. The American economy was pumping at top speed. The kinds of people who would move into these communities and organize their lives around a utopian dream now had dreams about the West.
So there's that change of general consciousness, and then there's this boom after the war, this expansion into the West. It was like the 1950s. The American economy was pumping at top speed. The kinds of people who would move into these communities and organize their lives around a utopian dream now had dreams about the West.