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Community structure[ edit ] Even though the community only reached a maximum population of aboutit had a complex bureaucracy of 27 standing committees and 48 administrative sections. All community members were expected to work, each according to his or her abilities.
Women tended to do many of the domestic duties.
As Oneida thrived, it began to hire outsiders to work in these positions as well. They were a major employer in the area, with approximately employees by Complex marriage[ edit ] The Oneida community believed strongly in a system of free love a term Noyes is credited with coining known as complex marriage,  where any member was free to have sex with any other who consented.
Women over the age of 40 were to act as sexual "mentors" to adolescent boys, as these relationships had minimal chance of conceiving. Furthermore, these women became religious role models for the young men. Likewise, older men often introduced young women to sex.
Noyes often used his own judgment in determining the partnerships that would form, and would often encourage relationships between the non-devout and the devout in the community, in the hopes that the attitudes and behaviors of the devout would influence the non-devout.
Contained within the archives was the journal of Tirzah Miller,  Noyes' niece, who wrote extensively about her romantic and sexual relations with other members of Oneida.
Charles Nordhoff said he had witnessed the criticism of a member he referred to as "Charles", writing the following account of the incident: Charles sat speechless, looking before him; but as the accusations multiplied, his face grew paler, and drops of perspiration began to stand on his forehead.
The remarks I have reported took up about half an hour; and now, each one in the circle having spoken, Mr. He said that Charles had some serious faults; that he had watched him with some care; and that he thought the young man was earnestly trying to cure himself.
He spoke in general praise of his ability, his good character, and of certain temptations he had resisted in the course of his life. He thought he saw signs that Charles was making a real and earnest attempt to conquer his faults; and as one evidence of this, he remarked that Charles had lately come to him to consult him upon a difficult case in which he had had a severe struggle, but had in the end succeeded in doing right.
Under these circumstances, he has fallen under the too common temptation of selfish love, and a desire to wait upon and cultivate an exclusive intimacy with the woman who was to bear a child through him. This is an insidious temptation, very apt to attack people under such circumstances; but it must nevertheless be struggled against.
Charles had indeed still further taken up his cross, as he had noticed with pleasure, by going to sleep with the smaller children, to take charge of them during the night. Taking all this in view, he thought Charles was in a fair way to become a better man, and had manifested a sincere desire to improve, and to rid himself of all selfish faults.
In Male Continence, Noyes argues that the method simply "proposes the subordination of the flesh to the spirit, teaching men to seek principally the elevated spiritual pleasures of sexual connection".
Of around two hundred adults using male continence as birth control, there were twelve unplanned births within Oneida between and indicating that it was a highly effective form of birth control.
Sociologist Lawrence Foster sees hints in Noyes' letters indicating that masturbation and anti-social withdrawal from community life may have been issues.College Links College Reviews College Essays College Articles.
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This study was designed to give a voice to ordinary South Africans living in impoverished areas to identify their most important community needs and how.
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