Friday, November 20, 2009 11:25 AM CST
USA's Yesterdays: The Fourier Society -- A Utopian group settles (briefly) in Illinois
By Hal Malehorn
The word “Utopia” is derived from an ancient word meaning “nowheresville.” But in the cases of utopian communities founded in America during the 19th century, the word also meant “somewheresville.”
In fact, as a result of widespread interest in forming ideal communes, “somewhere” included such enclaves as New Harmony, Ind.; Shaker villages in New England; the Oneida establishment in upstate New York; Rappites in Pennsylvania — and the Fourier Society settlement near Springfield, Ill.
Moreover, in its heyday the Fourier Society numbered more than 40 enclaves in New York, Virginia, Pennsylvania, Ohio, Indiana, Michigan, Iowa and Sangamon County, Illinois.
Most of these lasted, on average, only two years. However, while the one in Wisconsin operated for five years, another in New Jersey persevered for 12.
The Fourier Society was conceived by a Frenchman, Charles Fourier, born in France in 1772, son of a merchant. While the lad attended school for a time, he was largely self-taught.
Although the youth was completely uninterested in the world of commerce (calling it “a jailhouse”), he found it necessary to tend to the family business in order to qualify for inheriting his father’s fortune.
Still, after Fourier had labored for a while as clerk, salesman and broker, his inherited wealth permitted him to travel and to write a veritable mound of books — volumes that bespoke his somewhat unconventional (and sometimes unintelligible) theory of work and societal living.
Fourier believed he had discovered basic laws of society: that poverty was the cause of social disorders and revolutions, and that cooperative manual labor could be pleasurable — even passionate, if suited to each worker’s talents, education, temperament, education and age. He also sought to abolish slavery — slavery by race and slavery to wages.
Fourier further held that women should be granted certain liberties, although “equal rights” was not part of his creed. And, he was among the first to use the term “feminism.” Elsewise, Fourier was opposed to industrialization, urban living and competitive endeavors.
Key to the success of Fourier’s utopian schemes was the individual commune, which he called a “phalanx” — after the historic Greek fighting unit. Each phalanx ideally would enlist 1,620 participants (although the American phalanxes would fall far short of that number).
Fourier advised each phalanx to organize as a joint-stock enterprise, with each investor sharing its profits in keeping with his investment. The phalanx should purchase a parcel of land three miles square, on terrain that was both hilly and forested, and cleft by a stream.
Upon this acreage field crops would be raised, gardens tended and buildings erected. On the perimeter of the living space, Fourier advised, would be barns, stables, storerooms and warehouses. Ample ground should be dedicated to recreation and fetes, as well.
Jobs would be assigned by the leadership of the group, and, as Fourier believed that children and juveniles were industrious, they too worked. In fact, as children so well liked dirt and disorder, he recommended they be put to tasks such as mucking out stables, slaughtering animals, repairing roads and cleaning buildings.
The principal structure, according to Fourier, should be the “phalanstere” — a huge edifice that was to consist of a four-story central portion, connecting two adjoining wings. Within its walls would be living quarters, meeting rooms and dining facilities. The wealthiest participants would occupy the top-floor apartments, and others, arranged by means, on down to the ground floor.
Fourier died in 1837, before any phalanxes in Europe or America could actually be organized. But his ideas had captured the imagination of one Albert Brisbane, who not only converted New York City newspaper publisher Horace Greeley to the cause, but also strongly influenced the utopian experiment at Brook Farm, Mass. Members there, as elsewhere, called themselves “associationists.”
In fact, in 1843 Brisbane convened a gathering at Rochester, N.Y., that was attended by hundreds of hopefuls. From these ranks came the development of Fourier Society enclaves around the United States.
The Illinois phalanx arose in 1845, along Lick Creek, some 16 miles southwest of Springfield, approximating the present-day town of Loami. The Rev. Theophilus Sweet that year became interested in “associationism” and persuaded some 95 neighbors to “test the economy and desirability of associated effort.”
The chosen land was rich in soil, well-timbered and well-watered by Lick Creek and by springs. Several buildings were put up to temporarily house the participants, who (it was hoped) would soon number 400. There were similar plans to erect a phalanstere, which would eventually measure 390 feet by 24.
One participant later recalled, “Each one had his or her work to do. Two women did the cooking. A man with boys to help him took care of the cows and did the milking and churning. Another man, with boys’ help, did all the gardening.”
Likewise three women, aided by young girls, did the washing, while others did the ironing. One girl tended to the dining room. The teacher set the table and waited upon those who were eating. The cooks washed the utensils and cleaned the kitchen. Two women spun the wool for knitting stockings.
Unfortunately, (as happened elsewhere), the spirit of friendly cooperation soon began to wane. For one thing, the group’s first president, John Williams, proved unpopular and was succeeded by two others, in turn.
One member recounted, “Everything moved along like clockwork, then the discontent showed itself, growing stronger and stronger. It was too much a one-sided affair. Men came with large families, no property, little money, and got a living at the expense of others.”
For example, one family who had contributed a bountifully-producing cow got very little milk in return. And another family who owned a cherry tree were apportioned hardly any fruit. Elsewhere, unrestrained individualism in the various phalanxes eventually ruined cooperative efforts.
Nevertheless, Fourierism subsequently influenced the world’s socialists, anarchists, feminists, pacifists — and anticipated Freud.
In sum, although one earlier enthusiast had likened the massive multi-windowed phalansteres to self-contained steamships coursing the seas, it turned out that each imagined vessel eventually sank.
Even before then, of course, Charles Fourier had long since sailed on.
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