View source for Oneida Community

{{Short description|Religious commune in Oneida, New York (1848–1881)}}
{{About|the religious settlement in New York||Oneida (disambiguation)}}
{{Use mdy dates|date=September 2017}}
{{Use shortened footnotes|date=May 2020}}
[[File:Oneida Commune.png|thumb|The Oneida Community between 1865 and 1875]]
{{Socialism US|history}}
The '''Oneida Community''' ({{IPAc-en|oʊ|ˈ|n|aɪ|d|ə}} {{respell|oh|NYE|də}})<ref>{{Cite Merriam-Webster|Oneida|accessdate=2024-03-23}}</ref> was a [[Christian perfection|perfectionist]] religious [[communal society]] founded by [[John Humphrey Noyes]] and his followers in 1848 near [[Oneida, New York]]. The community believed that [[Jesus]] had [[Hyper-preterism|already returned in AD 70]], making it possible for them to bring about [[Millennialism|Jesus's millennial kingdom]] themselves, and be perfect and free of [[sin]] in this world, not just in [[Heaven]] (a belief called ''[[Christian perfection|perfectionism]]''). The Oneida Community practiced [[Intentional community|communalism]] (in the sense of communal property and possessions), [[group marriage]], [[Coitus reservatus|male sexual continence]], [[Oneida stirpiculture]] (a form of eugenics), and mutual criticism.

The community's original 87 members grew to 172 by February 1850, 208 by 1852, and 306 by 1878. There were smaller Noyesian communities in [[Wallingford, Connecticut]]; [[Newark, New Jersey]]; [[Putney, Vermont|Putney]] and [[Cambridge, Vermont]].{{sfn |Chmielewski |2001 |pp=176–178}} The branches were closed in 1854 except for the Wallingford branch, which operated until the [[1878 Wallingford tornado|1878 tornado]]{{sfn|''Harper's Weekly'' v. 22 #1131|1878}}{{sfn |''The Roslyn News'' |1878}} devastated it.{{sfn |Brew |Roper |2014}}{{sfn |''Social Welfare History Project'' |2015}}

The Oneida Community dissolved in 1881, converting itself to a joint-stock company. This eventually became the [[Cutlery|silverware]] company [[Oneida Limited]], one of the largest in the world.{{sfn |Hays |1999}}

== Structure ==
[[File:The late Reverend John Humphrey Noyes.jpg|thumb|John Humphrey Noyes (1811–1886) led the community]]
Even though the community only reached a maximum population of about 300, it had a complex bureaucracy of 27 standing committees and 48 administrative sections.{{sfn |Nordhoff |1875 |p=[https://hdl.handle.net/2027/coo1.ark:/13960/t3805nf2n?urlappend=%3Bseq=311 279]}}

All community members were expected to work, each according to their abilities. Women tended to do many of the domestic duties.{{sfn |Kern |1981 |p=}}{{Page needed|date=March 2020}} Although more skilled jobs tended to remain with an individual member (the financial manager, for example, held his post throughout the life of the community), community members rotated through the more unskilled jobs, working in the house, the fields, or the various industries. As Oneida thrived, it also began to hire outsiders to work in these positions. They were a major employer in the area, with approximately 200 employees by 1870.

Secondary industries included manufacturing leather travel bags, weaving [[palm frond]] hats, construction of rustic garden furniture, and tourism. One member, Canadian Sewell Newhouse, invented and patented the Oneida trap, which was popular among trappers at the time. Silverware manufacturing began in 1877, relatively late in the community's life, and still exists.{{sfn |Hays |1999}}

=== Complex marriage ===

The Oneida community strongly believed in a system of [[free love]] – a term which Noyes is credited with coining – which was known as complex marriage,{{sfn |Foster |1997 |p=}} where any member was free to have sex with any other who consented.{{sfn |Stoehr |1979 |p=}}{{page needed|date=April 2020}} Possessiveness and exclusive relationships were frowned upon.{{sfn |DeMaria |1978 |p=83}}

Noyes developed a distinction between amative and propagative love.

{{Blockquote|text=Complex marriage meant that everyone in the community was married to everyone else. All men and women were expected to have sexual relations and did. The basis for complex marriage was the Pauline passage about there being no marriage in heaven meant that there should be no marriage on earth, but that no marriage did not mean no sex. But sex meant children; not only could the community not afford children in the early years, the women were not enthusiastic about a regime that would have kept them pregnant most of the time. They developed a distinction between amative and propagative love. Propagative love was sex for the purpose of having children; amative love was sex for the purpose of expressing love. The difference was what Noyes called "[[Coitus reservatus|male continence]]", in which the male partner avoided ejaculation. Noyes argued that this practice not only kept them from producing unwanted children but also taught the male considerable self-control. The system worked very well.{{sfn |Claeys |Sargent |2017 |p=[https://books.google.com/books?id=d_C4DQAAQBAJ&pg=PA218 218]}}}}

Women over 40 were to act as sexual "mentors" to adolescent boys because these relationships had a 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 judgment in determining the partnerships that would form, and he would often encourage relationships between the non-devout and the devout in the community in the hope that the attitudes and behaviors of the devout would influence the attitudes of the non-devout.{{sfn |Noyes |1937 |p=}}{{page needed|date=April 2020}}

In 1993, the community archives were made available to scholars for the first time. Contained within the archives was the journal of Tirzah Miller,{{sfn |Herrick |Fogarty |2000 |p=}} Noyes' niece, who wrote extensively about her romantic and sexual relations with other members of Oneida.{{sfn |Chmielewski |2001 |pp=176–178}}

=== Mutual criticism ===

Every member of the community was subject to criticism by a committee or the community as a whole during a general meeting.{{sfn |Noyes |Oneida Community |1876}} The goal was to eliminate undesirable character traits.{{sfn |Parker |1935 |p=[https://hdl.handle.net/2027/mdp.39015008678768?urlappend=%3Bseq=237 215]}} Various contemporary sources contend that Noyes himself was the subject of criticism, although less often and of probably less severe criticism than the rest of the community. [[Charles Nordhoff (journalist)|Charles Nordhoff]] said he had witnessed the criticism of a member he referred to as "Charles", writing the following account of the incident:

{{Blockquote|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. Noyes summed up. 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. "In the course of what we call stirpiculture", said Noyes, "Charles, as you know, is in the situation of one who is by and by to become a father. 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, he went on to say, had come to him for advice in this case, and he (Noyes) had at first refused to tell him any thing, but had asked him what he thought he ought to do; that after some conversation, Charles had determined, and he agreed with him, that he ought to isolate himself entirely from the woman, and let another man take his place at her side; and this Charles had accordingly done, with a most praiseworthy spirit of selfsacrifice. 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.{{sfn |Nordhoff |1875 |pp=[https://archive.org/stream/communisticsoci00nord#page/292/mode/2up 292–293]}}}}

=== Male continence ===

The Oneida community enacted a system of male continence or ''[[coitus reservatus]]'' to control reproduction within it.{{sfn |Sandeen |1971}}{{sfn |Miller |1895 |p={{page needed |date=April 2023}}}} John Humphrey Noyes decided that sexual intercourse served two distinct purposes. 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".{{sfn |Noyes |1872 |p=[{{Google books|WjvC2hNe4uoC|page=13|plainurl=yes}} 13]}} The primary purpose of male continence was social satisfaction, "to allow the sexes to communicate and express affection for one another".{{sfn |Van Wormer |2006}} The second purpose was procreation. Of around two hundred adults using male continence as birth control, there were twelve unplanned births within Oneida between 1848 and 1868,{{sfn |Van Wormer |2006}} indicating that it was a highly effective form of birth control.{{sfn |Foster |1986 |p=18}} Young men were introduced to male continence by post-menopausal women, and experienced, older males introduced young women.{{sfn |Foster |1986 |pp=18–19}}

Noyes believed that ejaculation "drained men's vitality and led to disease"{{sfn |Mandelker |1982 |pp=742–3}} and pregnancy and childbirth "levied a heavy tax on the vitality of women".{{sfn |Mandelker |1982 |pp=742–3}} Noyes founded male continence to spare his wife, Harriet, from more difficult childbirths after five traumatizing births of which four led to the death of the child.{{sfn |Foster |1986 |p=17}} They favored this method of male continence over other methods of birth control because they found it to be natural, healthy, and favorable for the development of intimate relationships.{{sfn |Mandelker |1982 |p=743}} Women found increased sexual satisfaction in the practice, and Oneida is regarded as highly unusual in the value they placed on women's sexual satisfaction.{{sfn |Foster |1986 |p=19}} If a male failed, he faced public disapproval or private rejection.{{sfn |Mandelker |1982 |p=743}}

It is unclear whether the practice of male continence led to significant problems. Sociologist Lawrence Foster sees hints in Noyes' letters indicating that masturbation and anti-social withdrawal from community life may have been issues.{{sfn |Foster |1986 |p=19}} Oneida's practice of male continence did not lead to [[impotence]].{{sfn |Foster |1986 |p=18}}

=== Stirpiculture ===
{{Main|Oneida stirpiculture}}

Stirpiculture was a proto-[[eugenics]] program of selective controlled reproduction within the community devised by Noyes and implemented in 1869.{{sfn |McGee |1891}}{{sfn |Woodhull |2012 |pp=273–283}}{{sfn |Herndon |1989}} It was designed to create more spiritually and physically perfect children.{{sfn |Richards |2004 |pp=47–71}} Community members who wished to be parents would go before a committee to be approved and matched based on their spiritual and moral qualities. 53 women and 38 men participated in this program, which necessitated the construction of a new wing of the Oneida Community Mansion House. The experiment yielded 58 children, nine of whom were fathered by Noyes.

Once children were weaned (usually at around the age of one), they were raised communally in the Children's Wing, or South Wing.{{sfn |Youcha |2009 |pp=110–114}} Their parents were allowed to visit, but the children's department held jurisdiction over raising the offspring. If the department suspected a parent and child were bonding too closely, the community would enforce a period of separation because the group wanted to stop the affection between parents and children.{{sfn |Matarese |Salmon |1983}}{{sfn |Heim |2009 |p=59}} The Children's department had a male and female supervisor to look after children between ages two and twelve. The supervisors made sure the children followed the routine. Dressing, prayers, breakfast, work, school, lunch, work, playtime, supper, prayers, and study, which were "adjusted according to 'age and ability'."{{sfn |Noyes |1937 |p=}}{{page needed|date=April 2020}}

Stirpiculture was the first positive eugenics experiment in the United States, although it was not recognized as such because of the religious framework from which it emerged.{{sfn |Prince |2017 |p=96}}

=== Role of women ===

Oneida embodied one of the most radical and institutional efforts to change women's roles and improve female status in 19th-century America.{{sfn |Foster |1991 |pp=[https://archive.org/details/womenfamilyutopi0000fost/page/91 91–102]}} Women gained some freedoms in the commune that they could not get on the outside. Some of these privileges included not having to care for their own children as Oneida had a communal child care system and freedom from unwanted pregnancies with Oneida's [[Coitus reservatus|male continence]] practice. In addition, they were able to wear functional, [[Bloomers (clothing)|Bloomer]]-style clothing and maintain short haircuts. Women were able to participate in practically all types of community work.{{sfn |Foster |1991 |pp=[https://archive.org/details/womenfamilyutopi0000fost/page/91 91–102]}}  While domestic duties remained a primarily female responsibility, women were free to explore positions in business and sales, or as artisans or craftspersons, and many did so, particularly in the late 1860s and early 1870s.{{sfn |Kern |1981 |p=260}} Last, women actively shaped commune policy, participating in the daily religious and business meetings.{{sfn |Foster |1991 |pp=[https://archive.org/details/womenfamilyutopi0000fost/page/91 91–102]}}

The [[Group marriage|complex marriage]] and free love systems practiced at Oneida further acknowledged female status. Through the complex marriage arrangement, women and men had equal freedom in sexual expression and commitment.{{sfn |Foster |1991 |pp=[https://archive.org/details/womenfamilyutopi0000fost/page/91 91–102]}} Indeed, sexual practices at Oneida accepted female sexuality. A woman's right to satisfying sexual experiences was recognized, and women were encouraged to have orgasms.{{sfn |Kern |1981 |pp=224, 232}} However, a woman's right to refuse a sexual overture was limited depending on the status of the man who made the advance.{{sfn |Kern |1981 |p=241}}

Ellen Wayland-Smith, the author of "The Status and Self-Perception of Women in the Oneida Community", said that men and women had roughly equal status in the community. She points out that while both sexes were ultimately subject to Noyes' vision and will, women did not suffer undue oppression.{{sfn |Wayland-Smith |1988 |p=49}}

== Interactions with society ==

The community experienced freedom from wider society. The previously mentioned unorthodox marital, sexual, and religious practices caused them to face some criticism. However, between the community's beginning in the 1850s until the 1870s, their interactions with broader society were mostly favorable. These are the best-known instances of conflict and peace resolution.

=== Outside criticism ===

In 1870, a "nineteenth century cultural critic" Dr. John B. Ellis wrote a book against Free Love communities that Noyes inspired, including "[[Anarchism|Individual Sovereigns]], [[Berlin Heights, Ohio|Berlin Heights]] Free Lovers, [[Spiritualism (movement)|Spiritualists]], [[Women's suffrage in the United States|Advocates of Woman Suffrage]], or Friends of [[Divorce in the United States#19th century|Free Divorce]]".{{sfn |Ellis |1870 |pp=10–13}}{{sfn |Fischer |2001 |p=[https://archive.org/details/pantaloonspowern0000fisc/page/72 58]}} He saw their joint goal to be ending marriage. Dr. Ellis described this as an attack on the prevailing moral order.{{sfn |Ellis |1870 |pp=10–13}}{{Primary source inline|date=April 2018}} Historian Gayle Fischer mentions that Dr. Ellis also criticized Oneida women's clothing as "healthful' uniforms did not rid Oneida women of their 'peculiar air of unhealthiness' — brought on by "sexual excess."{{sfn |Fischer |2001 |p=[https://archive.org/details/pantaloonspowern0000fisc/page/72 58]}}

Noyes responded to Ellis' criticism four years later in a pamphlet, ''Dixon and His Copytists'', where he claimed that Dr. John B. Ellis is a pseudonym for a "literary gentleman living in the upper part of the city."{{sfn |Noyes |1871 |pp=37–39}} Noyes argued that AMS press employed the writer after they read a Philadelphia paper article on the community and saw a chance to profit off sensationalist writing.{{sfn |Noyes |1871 |pp=37–39}}{{Primary source inline|date=April 2018}}

=== Tryphena Hubbard's legal battle ===
In Anthony Wonderly's ''Oneida Utopia'', he covers the 1848–1851 Hubbard affair as a moment where a legal conflict almost ended the group, which was only a mere "Association" at the time. Twenty-one-year-old Tryphena Hubbard learned Noyes' ideas about marriage and sex through his manuscript ''Bible Argument'' in 1848. She joined the community and became the group's first local convert. Tryphena Hubbard soon married Henry Seymour, a young man in the community.{{sfn |Wonderley |2017 |pp=72–74, 137}}

Early in 1849, Tryphena's father, Noahdiah Hubbard, learned of the Association's open marriages and demanded his daughter's return. Tryphena refused, and for two years, Noahdiah "made a sulking nuisance of himself at the Mansion House."{{sfn |Wonderley |2017 |pp=72–74, 137}}

An 1850 criticism of Tryphena mentioned her "insubordination to the church" and "excess egotism amounting to insanity."{{sfn |Wonderley |2017 |pp=72–74, 137}} There was marriage before the community attempted perfectionism, and Tryphena's husband's supervision over her was increased along with the "disciplinary norms of the day, physical punishment."{{sfn |Wonderley |2017 |pp=72–74, 137}}

In September 1851, Tryphena began displaying signs of mental illness, "crying at night, speaking incoherently, and wandering around."  Seymour went to the Hubbard family to report their daughter's insanity, and both parents were appalled by Seymour's physical violence.{{sfn |Wonderley |2017 |pp=72–74, 137}}

On September 27, 1851, Noahdiah Hubbard lodged assault and battery charges on behalf of his daughter.{{sfn |Noyes |Foster |2001 |p=[{{google books |b2SnVuHWIJkC |page=PR55 |plainurl=yes}} lv]}}  Seymour was indicted, and other community members were served arrest warrants as accessories.{{sfn |Wonderley |2017 |pp=72–74, 137}}

The case was settled on November 26, 1851. The community agreed to Tryphena's expenses while she was in the asylum and after her release $125 a year if she was well and $200 a year if she remained unwell. The Hubbards eventually accepted a $350 settlement in lieu of long-term payments. Tryphena Hubbard eventually returned to Henry Seymour and had a child by him. She died at the age of 49 in 1877.{{sfn |Noyes |Foster |2001 |p=[{{google books |b2SnVuHWIJkC |page=PR55 |plainurl=yes}} lv]}}

== Decline ==

The community lasted until John Humphrey Noyes attempted to pass leadership to his son, Theodore Noyes. This move was unsuccessful because Theodore was an [[agnostic]] and lacked his father's talent for leadership.{{sfn |Hillebrand |2017}} The move also divided the community, as Communitarian James W. Towner attempted to wrest control for himself. Towner and a breakaway group eventually moved to California, where they convinced the government to create a new municipality for them, [[Orange County, California|Orange County]].{{sfn |Olin |1979 |pp=220–233}}{{sfn |Wills |2019}}

Within the commune, there was a debate about when children should be initiated into sex and by whom. There was also much debate about its practices as a whole. The founding members were aging or deceased, and many younger communitarians desired to enter into exclusive, traditional marriages.{{sfn |Roach |2001}}

The capstone to all these pressures was the campaign by Professor John Mears of [[Hamilton College (New York)|Hamilton College]] against the community. He called for a protest meeting against the Oneida Community, attended by forty-seven clergy members.{{sfn |Wells |1961}} John Humphrey Noyes was informed by trusted adviser Myron Kinsley that a warrant for his arrest on charges of [[statutory rape]] was imminent. Noyes fled the Oneida Community Mansion House and the country in the middle of a June night in 1879, never to return to the United States. Shortly afterward, he wrote to his followers from [[Niagara Falls, Ontario]], recommending that complex marriage be abandoned.

Complex marriage was abandoned in 1879 following external pressures, and the community soon broke apart, with some of the members reorganizing as a [[joint stock company|joint-stock company]]. Marital partners normalized their status with the partners with whom they were cohabiting at the time of the re-organization. Over 70 Community members entered into a traditional marriage in the following year.

During the early 20th century, the new company, [[Oneida Limited|Oneida Community Limited]], narrowed its focus to silverware. The animal trap business was sold in 1912, the silk business in 1916, and the canning was discontinued as unprofitable in 1915.

In 1947, embarrassed by their progenitor's legacy, Noyes' descendants burned the group's records.{{sfn |Smith |2016}}{{sfn |Wayland-Smith |2016 |p=257–260}}

The joint-stock corporation still exists and is a major producer of [[cutlery]] under the brand name "Oneida Limited". In September 2004, Oneida Limited announced that it would cease all U.S. manufacturing operations at the beginning of 2005, ending a 124-year tradition. The company continues to design and market products that are manufactured overseas. The company has been selling off its manufacturing facilities. Most recently,{{When|date=July 2022}} the distribution center in [[Sherrill, New York]], was closed. Administrative offices remain in the Oneida area.

The last original member of the community, Ella Florence Underwood (1850–1950), died on June 25, 1950, in [[Kenwood, New York]], near [[Oneida, New York]].{{sfn |''The New York Times'' |1950}}{{sfn |''TIME'' |1950}}

== Legacy ==
[[File:OneidaCommunityHomeBld.JPG|thumb|250px|right|From a 1907 postcard]]
Many histories and first-person accounts of the Oneida Community have been published since the commune dissolved itself. Among those are: ''The Oneida Community: An Autobiography, 1851–1876''{{sfn |Robertson  |1970}} and ''The Oneida Community: The Breakup, 1876–1881'',{{sfn |Robertson  |1972}} both by Constance Noyes Robertson; ''Desire and Duty at Oneida: Tirzah Miller's Intimate Memoir'' and ''Special Love/Special Sex: An Oneida Community Diary'', both by Robert S. Fogarty; ''Without Sin'' by Spencer Klaw; ''Oneida, From Free Love Utopia to the Well-Set Table'' by Ellen Wayland-Smith; and biographical/autobiographic accounts by once-members including [[Jessie Catherine Kinsley]], Corinna Ackley Noyes, George Wallingford Noyes, and Pierrepont B. Noyes.

An account of the Oneida Community is found in [[Sarah Vowell]]'s book ''[[Assassination Vacation]]''. It discusses the community in general and the more than five-year membership of [[Charles J. Guiteau]] – who later assassinated President [[James A. Garfield]] – in the community. The perfectionist community in [[David Flusfeder]]'s novel ''Pagan House'' (2007) is directly inspired by the Oneida Community.{{sfn |Ness |2007}} There is a residential building called "Oneida" at the [[Twin Oaks Community]] in [[Virginia]]. Twin Oaks, an [[intentional community]],  names its buildings after defunct intentional communities.{{sfn |Adams |1973}}

===Oneida Community Mansion House===
{{main|Oneida Community Mansion House}}
The Oneida Community Mansion House was listed as a [[National Historic Landmark]] in 1965,{{sfn |National Historic Landmarks Program |2011}} and the principal surviving material culture of the Oneida Community consists of those landmarked buildings, object collections, and landscape. The five buildings of the [[Oneida Community Mansion House|Mansion House]], separately designed by Erastus Hamilton, Lewis W. Leeds, and Theodore Skinner, comprise {{convert|93000|sqft|m2|adj=on}} on a 33-acre site. This site has been continuously occupied since the community's establishment in 1848, and the existing Mansion House has been inhabited since 1862. Today, the Oneida Community Mansion House is a non-profit educational organization chartered by the State of New York. It welcomes visitors throughout the year with guided tours, programs, and exhibits. It preserves, collects, and interprets the intangible and material culture of the Oneida Community and related themes of the 19th and 20th centuries. The Mansion House also houses residential apartments, overnight guest rooms, and meeting spaces.{{sfn |Barnard |2007}}{{sfn |Bedford Citizen |2020}}

==See also==
*[[Christian communism]]
*[[Eugenic feminism]]
*[[Harriet Hayes Skinner]]
*[[New religious movement]]
*[[Mormonism]]
*[[List of American utopian communities]]

== References ==
{{Reflist}}

== Sources ==
{{Refbegin|30em}}
<!--{{sfn |Adams |1973 |pp=21–23}}-->
*{{citation |last=Adams |first=Frank |title=From Walden Two to Twin Oaks |journal=Change |volume=5 |issue=4 |year=1973 |oclc=5547237584 |issn=0009-1383 |jstor=40161746  |pages=21–23|doi=10.1080/00091383.1973.10568503 }}
<!--{{sfn |Barnard |2007}}-->
*{{cite web |last=Barnard |first=Beth Quinn |title=The Utopia of Sharing in Oneida, N.Y. |website=The New York Times |date=2007-08-03 |url=https://www.nytimes.com/2007/08/03/travel/escapes/03Oneida.html |access-date=2023-04-23}}
<!--{{sfn |Bedford Citizen |2020}}-->
*{{cite web |author=Bedford Citizen |first=The   |title=Armchair Travel ~ An Intentional Community, Oneida, New York |website=The Bedford Citizen |date=2020-05-12 |url=https://thebedfordcitizen.org/2020/05/armchair-travel-an-intentional-community-oneida-new-york/ |access-date=2023-04-23}}
<!--{{sfn |Brew |Roper |2014}}-->
*{{cite journal |last1=Brew |first1=Wayne |last2=Roper |first2=Scott C. |title=The Mohawk Valley: New England Extended — A Field Trip Through Landscapes of Economic and Cultural Change and Diversity |url=http://www.pioneeramerica.org/past2014/past2014artbrewroper.html |journal=PAST |publisher=Pioneer America Society: Association for the Preservation of Artifacts and Landscapes |year=2014 |volume=37 }} 
*{{cite book |last1=Claeys |first1=Gregory |last2=Sargent |first2=Lyman Tower |title=The Utopia Reader |edition=Second |publication-place=New York |publisher=New York University Press |year=2017 |isbn=9781479837076 |oclc=1029507119 |pages=217–219 |url=https://books.google.com/books?id=d_C4DQAAQBAJ&pg=PA217 }}
*{{Cite journal|last=Chmielewski|first=Wendy E.|date=2001|title=Review of Desire and Duty at Oneida: Tirzah Miller's Intimate Memoir|journal=Utopian Studies|volume=12|issue=1|pages=[https://archive.org/details/mutualcriticism0000onei/page/176 176–178]|jstor=20718260|isbn=9780815621690|oclc=5542766034|url=https://archive.org/details/mutualcriticism0000onei}}
*{{cite book |last=DeMaria |first=Richard |title=Communal Love at Oneida: A Perfectionist Vision of Authority, Property and Sexual Order |publisher=E. Mellen Press |location=New York |year=1978 |isbn=9780889469860 |oclc=555479267}}
*{{cite book |last=Ellis |first=John B |title=Free love and its votaries |location=New York, Cincinnati |publisher=United States Publishing company |year=1870 |isbn=9780815621690 |oclc=868004660 |url=https://babel.hathitrust.org/cgi/pt?id=uc1.31175001554339&view=1up&seq=11 }}
*{{cite book |last=Fischer |first=Gayle |title=Pantaloons and Power : a Nineteenth-Century Dress Reform in the United States |publisher=Kent State University Press |location=Kent, Ohio |year=2001 |isbn=9780873386821 |oclc=44541731 |url=https://archive.org/details/pantaloonspowern0000fisc }}
*{{cite book |last=Foster |first=Lawrence |chapter=Free Love and Community: John Humphrey Noyes and the Oneida Perfectionists |editor-last=Pitzer |editor-first=Donald | title=America's Communal Utopias | publisher=University of North Carolina Press | location=Chapel Hill | year=1997 | isbn=9781469604459 | oclc=593295722 |pages=253–278 }} Limited preview: {{Google books|id=b2SnVuHWIJkC|title=Free Love in Utopia: John Humphrey Noyes and the Origin of the Oneida Community}}
*{{cite book |last=Foster |first=Lawrence |chapter=The Oneida Community: The Psychology of Free Love; Free Love and Feminism; and The Rise and Fall of Utopia |title=Women, Family, and Utopia : Communal Experiments of the Shakers, the Oneida Community, and the Mormons |publisher=Syracuse University Press |location=Syracuse, N.Y |year=1991 |isbn=9780815625346 |pages=75–122 |oclc=1073568093 |url=https://archive.org/details/womenfamilyutopi0000fost }}
*{{cite journal |last=Foster |first=Lawrence |title=The Psychology of Free Love in the Oneida Community |journal=Australasian Journal of American Studies |volume=5 |issue=2 |date=December 1986 |oclc=5545078921 |issn=1838-9554 |pages=[https://archive.org/details/mutualcriticism0000onei/page/14 14–26] |jstor=41053416 |isbn=9780815621690 |url=https://archive.org/details/mutualcriticism0000onei }}
*{{cite news |last=Hays |first=Constance L. |title=Why the Keepers of Oneida Don't Care to Share the Table |newspaper=The New York Times |date=1999-06-20 |url=https://www.nytimes.com/1999/06/20/business/why-the-keepers-of-oneida-don-t-care-to-share-the-table.html |department=Section 3 |page=1 }}
*{{cite thesis |last=Heim |first=Katherine Anne |title=Oneida's utopia: a religious and scientific experiment |publisher=Sacramento State Scholarworks |date=Fall 2009 |hdl=10211.9/122 |type=Ma}}
*{{cite web |last=Herndon |first=Peter N. |title=Utopian Communities 1800–1890 |date=1989-01-04 |website=Yale-New Haven Teachers Institute |url=http://www.cis.yale.edu/ynhti/curriculum/units/1989/1/89.01.04.x.html#h |archive-url=https://web.archive.org/web/20060905044850/http://www.cis.yale.edu/ynhti/curriculum/units/1989/1/89.01.04.x.html#h |archive-date=2006-09-05 |url-status=dead }}
*{{cite book |last1=Herrick |first1=Tirzah Miller |last2=Fogarty |first2=Robert S. |editor-last=Fogarty |editor-first=Robert S.|title=Desire and Duty at Oneida: Tirzah Miller's Intimate Memoir |publisher=Indiana University Press |location=Bloomington Indianapolis |year=2000 |isbn=9780253213624 |oclc=247762494}}
*{{cite web |last=Hillebrand |first=Randall |title=The Oneida Community |website=New York History Net Home Page |date=2017-04-03 |url=http://www.nyhistory.com/central/oneida.htm |access-date=2020-04-19 |archive-url=https://web.archive.org/web/20200419012534/http://www.nyhistory.com/central/oneida.htm |archive-date=2020-04-19 |url-status=live }}
*{{cite book |last=Kern |first=Louis |title=An Ordered Love : Sex Roles and Sexuality in Victorian Utopias—The Shakers, the Mormons, and the Oneida Community |publisher=The University of North Carolina Press |location=Chapel Hill |year=1981 |url=https://openlibrary.org/works/OL6324023W/An_ordered_love |isbn=9781469620428 |oclc=883567836 }}
*{{cite journal |last=Mandelker |first=Ira L |title=Religion, Sex, and Utopia in Nineteenth-Century America |journal=Social Research |publisher=Johns Hopkins University Press |volume=49 |issue=3 |pages=[https://archive.org/details/mutualcriticism0000onei/page/730 730–751] |date=Autumn 1982 |jstor=40972330 |pmid=11630925 |isbn=9780815621690 |oclc=5547715415 |url=https://archive.org/details/mutualcriticism0000onei }}
*{{citation |last1=Matarese |first1=Susan M |last2=Salmon |first2=Paul G |title=Heirs to the Promised Land: The Children of Oneida |journal=International Journal of Sociology of the Family |volume=13 |issue=2 |year=1983 |oclc=5547565123 |pages=[https://archive.org/details/mutualcriticism0000onei/page/35 35–43] |issn=0020-7667 |jstor=23027174 |isbn=9780815621690 |url=https://archive.org/details/mutualcriticism0000onei }}
*{{cite journal |last=McGee |first=Anita Newcomb |author-link=Anita Newcomb McGee |title=An Experiment in Human Stirpiculture |journal=American Anthropologist |publisher=Wiley |volume=4 |issue=4 |year=1891 |issn=0002-7294 |oclc=4635603735 |doi=10.1525/aa.1891.4.4.02a00050 |pages=319–326 |jstor=658471|doi-access=free }}
*{{cite magazine |title=Milestones, Jul. 3, 1950 |magazine=TIME |date=1950-07-03 |url=http://content.time.com/time/magazine/article/0,9171,812782,00.html |ref={{sfnref |TIME |1950}} |quote=Died. Ella Florence Underwood, 100, last surviving member of the Oneida Community, a financially successful communal settlement (Oneida Silver) that practiced both promiscuity within its own group and stirpiculture; of a heart attack; near Oneida, N.Y. |issn=0040-781X |url-access=subscription }}
<!--{{sfn |Miller |1895 |p= }}-->
*{{cite book |last=Miller |first=George Noyes |title=After the Strike of a Sex; or, Zugassent's Discovery |publisher=Arena Publishing Company |publication-place=Boston |year=1895 |oclc=1113921856}} Reprinted {{isbn|978-0-405-05812-7}}
<!--{{sfn |National Historic Landmarks Program |2011}}-->
*{{cite web |author=National Historic Landmarks Program |author-link=National Historic Landmarks Program |title=Oneida Community Mansion House |website=National Historic Landmarks |date=2011-06-06 |url=http://tps.cr.nps.gov/nhl/detail.cfm?ResourceId=380&ResourceType=Building |archive-url=https://web.archive.org/web/20110606003215/http://tps.cr.nps.gov/nhl/detail.cfm?ResourceId=380&ResourceType=Building |archive-date=2011-06-06 |url-status=dead }}
<!--{{sfn |Ness |2007}}-->
*{{cite web |last=Ness |first=Patrick |title=Review: The Pagan House by David Flusfeder |website=the Guardian |date=2007-07-28 |url=http://www.theguardian.com/books/2007/jul/28/featuresreviews.guardianreview18 |access-date=2023-04-23}}
<!--{{sfn |Nordhoff |1875 |p= }}-->
*{{cite book |last=Nordhoff |first=Charles |author-link=Charles Nordhoff (journalist) |chapter=The Oneida and Wallingford Perfectionists |chapter-url=https://hdl.handle.net/2027/coo1.ark:/13960/t3805nf2n?urlappend=%3Bseq=289 |title=The Communistic Societies of the United States: Economic Social and Religious Utopias of the Nineteenth Century |publisher=Harper & Bros. |publication-place=New York |year=1875 |oclc=679897306 |url=https://hdl.handle.net/2027/coo1.ark:/13960/t3805nf2n |via=HathiTrust |pages=259–335|hdl=2027/coo1.ark:/13960/t3805nf2n?urlappend=%3Bseq=289 }} Reprinted {{ISBN|978-0-486-21580-8}}
*{{cite book |last1=Noyes |first1=George Wallingford |last2=Foster |first2=Lawrence |title=Free love in utopia : John Humphrey Noyes and the origin of the Oneida Community |publisher=University of Illinois Press |location=Urbana |year=2001 |isbn=9780252026706 |oclc=45715841}}
*{{cite book |last=Noyes |first=John Humphrey |title=Dixon and his copyists : a criticism of the accounts of the Oneida Community in "New America," "Spiritual wives" and kindred publications |publisher=Oneida Community |year=1871 |hdl=2027/umn.31951001556691t?urlappend=%3Bseq=41 |isbn=9780815621690 |oclc=1019550753 |url=https://hdl.handle.net/2027/umn.31951001556691t?urlappend=%3Bseq=41 }}
*{{cite book |last=Noyes |first=John Humphrey |location=Oneida, NY |title=Male Continence |publisher=Office of Oneida circular |year=1872 |oclc=1083758969 |url={{Google books|WjvC2hNe4uoC|page=1|plainurl=yes}} |id=Also {{OCLC|862943393|999548160|988173330}} }}
*{{cite book |last=Noyes |first=John Humphrey |author2=Oneida Community |title=Mutual Criticism |location=Oneida, NY |publisher=Office of the American Socialist |year=1876 |isbn=9780815621690 |oclc=758987718 |url=https://archive.org/stream/mutualcriticism00noye#page/n2/mode/2up |access-date=2020-04-18 }}
*{{cite book |last=Noyes |first=Pierrepont B |title=My Father's House: An Oneida Boyhood |publisher=Farrar & Rinehart |location=New York & Toronto |url=https://archive.org/details/myfathershouse0000unse/mode/2up |year=1937 |oclc=220609800 }}
<!--{{sfn |Olin |1979 |pp=220–233}}-->
*{{cite journal |last=Olin |first=Spencer C. |title=Bible Communism and the Origins of Orange County |journal=California History |publisher=University of California Press |volume=58 |issue=3 |year=1979 |issn=0162-2897 |doi=10.2307/25157921 |oclc=5543863493 |pages=220–233|jstor=25157921 }}
<!--{{sfn |''Social Welfare History Project'' |2015}}-->
*{{cite web |author=<!--Staff writer(s); no by-line.--> |title=Oneida Community (1848–1880): A Utopian Community |website=Social Welfare History Project |date=2015-08-18 |url=https://socialwelfare.library.vcu.edu/religious/the-oneida-community-1848-1880-a-utopian-community/ |ref={{sfnref |Social Welfare History Project |2015}} |access-date=2020-08-29 }}
*{{cite book |last=Parker |first=Robert Allerton |title=A Yankee saint; John Humphrey Noyes and the Oneida community |location=New York |publisher=G.P. Putnam's Sons |year=1935 |hdl=2027/mdp.39015008678768 |isbn=9780815621690 |oclc=16739149 |url=https://archive.org/details/mutualcriticism0000onei }}
*{{cite journal |last=Prince |first=Alexandra |title=Stirpiculture: Science-Guided Human Propagation and the Oneida Community |journal=Zygon: Journal of Religion and Science |publisher=Wiley |volume=52 |issue=1 |date=2017-02-12 |issn=0591-2385 |doi=10.1111/zygo.12319 |pages=76–99 |oclc=6953814958}}
*{{cite journal |last=Richards |first=Martin |title=Perfecting people: selective breeding at the Oneida Community (1869–1879) and the Eugenics Movement |journal=New Genetics and Society |publisher=Informa UK Limited |volume=23 |issue=1 |year=2004 |issn=1463-6778 |doi=10.1080/1463677042000189615 |pages=47–71 |pmid=15468508 |s2cid=46379632 |oclc=4659511342}}
*{{cite journal |last1=Roach |first1=Monique Patenaude |date=June 2001 |title=The Loss of Religious Allegiance Among the Youth of the Oneida Community |journal=The Historian |volume=63 |issue=4 |pages=787–806 |doi=10.1111/j.1540-6563.2001.tb01946.x |jstor=24450501 |s2cid=144386208 |oclc=94304976 |issn=0018-2370}}
*{{cite book |last=Robertson |first=Constance Noyes |title=Oneida Community the breakup, 1876-1881 |publisher=Syracuse University Press |location=Syracuse |year=1972 |isbn=9780815600862 |oclc=575871149 |url=https://archive.org/details/oneidacommunity00cons_0 }}
*{{cite book |last=Robertson |first=Constance Noyes |title=Oneida Community; An Autobiography 1851–1876 |location=Syracuse, NY |publisher=Syracuse University Press |year=1970 |oclc=904188421 |url=https://archive.org/details/oneidacommunitya00robe |isbn=9780815600695 }}
*{{citation |last=Sandeen |first=Ernest R |title=John Humphrey Noyes as the New Adam |journal=Church History |volume=40 |issue=1 |date=March 1971 |oclc=5792146615 |pages=82–90 |doi=10.2307/3163109 |jstor=3163109|s2cid=159483298 }}
*{{cite web |last=Smith |first=Wendy |title=From free-love utopia to corporate powerhouse in 'Oneida' |website=BostonGlobe.com |date=2016-04-29 |url=https://www.bostonglobe.com/arts/books/2016/04/28/from-free-love-utopia-corporate-powerhouse/Zt4aS3UpWqbhArduzXZNlK/story.html |access-date=2021-05-18 }}
*{{cite book |last=Stoehr |first=Taylor |title=Free Love in America: A Documentary History |publisher=AMS Press |location=New York |year=1979 |isbn=9780404160340 |oclc=4667712}}
*{{cite journal |title=The Status and Self-Perception of Women in the Oneida Community |last=Wayland-Smith |first=Ellen |journal=Communal Societies. |publisher=National Historic Communal Societies Association (NHCSA) |year=1988 |issn=0739-1250 |volume=8 |pages=18–54 |isbn=9780815621690 |oclc=880519344 |url=https://www.communalstudies.org/wp-content/uploads/2013/05/8.zip |format=PDF in ZIP |access-date=April 4, 2020 |archive-date=September 29, 2020 |archive-url=https://web.archive.org/web/20200929005551/https://www.communalstudies.org/wp-content/uploads/2013/05/8.zip |url-status=dead }}
<!--{{sfn|''Harper's Weekly'' v. 22 #1131|1878}}-->
*{{cite journal |author=<!--Staff writer(s); no by-line.--> |title=The Tornado |url={{Google books |-L44AQAAMAAJ |page=691 |plainurl=yes}} |journal=Harper's Weekly |volume=22 |issue=1131 |date=1878-08-31 |issn=0360-2397 |oclc=1013715226 |location=New York |publisher=Harper's Magazine Company |pages=688, 691 |ref={{sfnref|''Harper's Weekly'' v. 22 #1131|1878}} }}
*{{cite news |author=<!--Staff writer(s); no by-line.--> |title=The Wallingford Disaster: a Village Nearly Destroyed by a Tornado, with a Frightful Loss of Life |work=The Roslyn News |location=Roslyn, NY |volume=1 |issue=20 |url=https://nyshistoricnewspapers.org/lccn/sn95071389/1878-08-17/ed-1/seq-4/ |date=1878-08-17 |ref={{sfnref|''The Roslyn News''|1878}} |page=4 |isbn=9780815621690 |oclc=1001994290 }}
*{{cite news |author=<!--Staff writer(s); no by-line.--> |title=Upstate Centenarian is Dead |work=The New York Times |agency=Associated Press |date=1950-06-27 |url=http://timesmachine.nytimes.com/timesmachine/1950/06/27/91106370.html |ref={{sfnref |The New York Times |1950}} |page=29 |url-access=subscription }}
*{{cite journal |last=Van Wormer |first=Heather M. |title=The Ties That Bind: Ideology, Material Culture, and the Utopian Ideal |journal=Historical Archaeology |publisher=Springer Science and Business Media LLC |volume=40 |issue=1 |year=2006 |oclc=6854926448 |issn=0440-9213 |doi=10.1007/bf03376714 |jstor=25617315 |pages=37–56|s2cid=151581286 }}
<!--{{sfn |''The Roslyn News'' |1878}}-->
*{{cite book |last=Wayland-Smith |first=Ellen |title=Oneida: From Free-Love Utopia to the Well-Set Table |publisher=Picador |publication-place=New York |year=2016 |isbn=9781250043108 |oclc=918994596}}
*{{cite book |last=Wells |first=Lester G. |title=The Oneida Community collection in the Syracuse University Library |lccn=61009120 |year=1961 |publisher=Syracuse University Press |isbn=9780815621690 |oclc=648262748 |url=http://library.syr.edu/digital/collections/o/OneidaCommunityCollectionInTheSyracuseUniversityLibrary/ |at=Syracuse University and the Oneida Community }}
<!--{{sfn |Wills |2019}}-->
*{{cite web |last=Wills |first=Matthew |title=The Oneida Community Moves to the OC |website=JSTOR Daily |date=2019-12-12 |url=https://daily.jstor.org/oneida-community-moves-oc/ |access-date=2024-03-23}}
*{{cite book |last=Wonderley |first=Anthony |title=Oneida Utopia: A Community Searching for Human Happiness and Prosperity |publisher=Cornell University Press |location=Ithaca, NY |year=2017 |isbn=9781501709807 |oclc=989726897}} Limited preview: {{Google books|id=yNI6DwAAQBAJ|title=Oneida Utopia: A Community Searching for Human Happiness and Prosperity}}
*{{cite book |last=Woodhull |first=Victoria C. |author-link=Victoria Woodhull |editor-last=Carpenter |editor-first=Cari M. |chapter=Chapter Twenty-Three: Stirpiculture; or, the Scientific Propagation of the Human Race |chapter-url=https://muse.jhu.edu/chapter/30104 |title=Selected Writings of Victoria Woodhull: Suffrage, Free Love, and Eugenics |via=Project MUSE |date=2012-01-01 |url=https://muse.jhu.edu/book/1513 |jstor=j.ctt1dfnrv8 |isbn=9780803229952 |oclc=794700538 |pages=273–283 |publisher=University of Nebraska Press |doi=10.2307/j.ctt1dfnrv8 }}
*{{cite book |last=Youcha |first=Geraldine |chapter=The Oneida Community |title=Minding the children : child care in America from Colonial times to the present |publisher=Da Capo Press |location=New York |year=2009 |isbn=9780786739769  |oclc=784885635 |pages=93–114}}
{{Refend}}

== Further reading ==
{{Refbegin|30em}}
*{{cite book |last=Barkun |first=Michael |author-link=Michael Barkun |title=Crucible of the Millennium: The Burned-Over District of New York in the 1840s |publisher=Syracuse University Press |location=Syracuse, N.Y |year=1986 |isbn=9780815623717 |oclc=781774661 |ref=none}} Limited preview: {{Google books|id=TorU47NdT5UC|title=Crucible of the Millennium: The Burned-Over District of New York in the 1840s}}
*{{cite journal |last=Bernstein |first=Leonard |title=The Ideas of John Humphrey Noyes, Perfectionist |journal=American Quarterly |volume=5 |issue=2 |date=Summer 1953 |issn=0003-0678 |doi=10.2307/3031316 |oclc=5545646830 |pages=157–165|jstor=3031316 |ref=none}}
*{{cite book |last=Carden |first=Maren |title=Oneida : Utopian community to modern corporation |publisher=Johns Hopkins Press |location=Baltimore |year=1969 |isbn=9780801810190 |oclc=28166 |url=https://archive.org/details/oneidautopiancom00card |ref=none}}
*{{cite journal |last=Foster |first=Lawrence |title=Free Love and Feminism: John Humphrey Noyes and the Oneida Community |journal=Journal of the Early Republic |publisher=JSTOR |volume=1 |issue=2 |year=1981 |doi=10.2307/3123007 |pages=165–183 |jstor=3123007 |oclc=7374820925 |issn=0275-1275 |ref=none}}
* {{cite book |last=Foster |first=Lawrence |year=1981 |title=Religion and Sexuality: The Shakers, the Mormons, and the Oneida Community |publisher=University of Illinois Press |isbn=9780252011191 |url=https://archive.org/details/religionsexualit0000fost |url-access=registration |chapter=That All May Be One: John Humphrey Noyes and the Origins of Oneida Community Complex Marriage |pages=72–122 |oclc=70453687 |location=Urbana, IL, US |ref=none}}
*{{cite book |last=Hinds |first=William Alfred |chapter=The Perfectionists and Their Communities |title=American communities and co-operative colonies |url=https://archive.org/details/AmericanCommunitiesAndCo-operativeColonies |edition=2nd |publisher=University Press of the Pacific |location=Honolulu |year=2004 |orig-year=1908 |isbn=9781410211521 |oclc=609764632 |pages=152–231 |chapter-url=https://archive.org/details/AmericanCommunitiesAndCo-operativeColonies/page/n173/mode/2up |ref=none}}
*{{cite journal |last=Kephart |first=William M. |title=Experimental Family Organization: An Historico-Cultural Report on the Oneida Community |journal=Marriage and Family Living |publisher=JSTOR |volume=25 |issue=3 |year=1963 |issn=0885-7059 |doi=10.2307/349069 |oclc=5548745504 |pages=261–271|jstor=349069 |ref=none}}
*{{cite book |last=Klaw |first=Spencer |title=Without Sin: The Life and Death of the Oneida Community |publisher=Penguin Books |location=New York, NY |year=1994 |orig-year=1993 |isbn=9780140239300 |oclc=31163833 |url=https://archive.org/details/withoutsinlifede00klaw |ref=none}}
*{{cite book |last=Koch |first=Daniel |title=Land of the Oneidas: Central New York State and the Creation of America |publisher=SUNY Press |location=Albany, NY |year=2023 |ref=none}}
*{{cite journal |last=Lowenthal |first=Esther |title=The Labor Policy of the Oneida Community Ltd. |journal=Journal of Political Economy |publisher=University of Chicago Press |volume=35 |issue=1 |year=1927 |issn=0022-3808 |doi=10.1086/253824 |oclc=6822234521 |pages=114–126|s2cid=153538838 |ref=none}} Also {{JSTOR|1821791}}
*{{cite book |last=Mandelker |first=Ira |title=Religion, society, and utopia in nineteenth-century America |publisher=University of Massachusetts Press |location=Amherst |year=1984 |isbn=9780585083889 |oclc=43475558 |url=https://archive.org/details/religionsocietyu00iral |ref=none}}
*{{cite journal |last=Meyer |first=William B. |title=The Perfectionists and the Weather: The Oneida Community's Quest for Meteorological Utopia, 1848-1879 |journal=Environmental History |publisher=Oxford University Press |volume=7 |issue=4 |date=October 2002 |pages=589–610 |issn=1084-5453 |doi=10.2307/3986058 |jstor=3986058 |oclc=7025508514 |ref=none}}
*{{cite book |last=Noyes |first=Pierrepont B. |title=A Goodly Heritage |publisher=Rinehart |location=New York|year=1958 |oclc=855124 |ref=none}}
*{{cite web |last=Olenick |first=Michael |title=Oneida: The Victorian Free Love Commune that Changed the US |website=Blue Ocean Thinking |date=2021-01-12 |url=https://blueoceanthinking.substack.com/p/oneida-the-victorian-free-love-commune |access-date=2021-04-07 |ref=none}}
*{{cite journal |last=Olin |first=Spencer C. |title=The Oneida Community and the Instability of Charismatic Authority |journal=The Journal of American History |publisher=Oxford University Press (OUP) |volume=67 |issue=2 |year=1980 |issn=0021-8723 |doi=10.2307/1890409 |pages=285–300 |jstor=1890409 |oclc=5545193702 |ref=none}}
*{{cite book |last=Ryan |first=Mary P. |author-link=Mary P. Ryan |title=Cradle of the middle class : the family in Oneida County, New York, 1790-1865 |publisher=Cambridge University Press |location=Cambridge, Eng. New York |year=1981 |isbn=9780521274036 |oclc=1029047763 |url=https://archive.org/details/cradleofmiddlecl00mary |ref=none}}
*{{cite book |last=Smith |first=Goldwin |author-link=Goldwin Smith |chapter=The Oneida Community and American Socialism |title=Essays on questions of the day, political and social |publisher=Macmillan |location=New York and London |year=1893 |isbn=9780665137341 |oclc=655456380 |chapter-url=https://archive.org/stream/essaysonquestion00smitrich#page/336/mode/2up |pages=337–360 |ref=none}}
*{{cite journal |last=Spears |first=Timothy B |title=Circles of Grace: Passion and Control in the Thought of John Humphrey Noyes |journal=New York History |volume=70 |issue=1 |date=January 1989 |oclc=5543224578 |issn=0146-437X |pages=[https://archive.org/details/mutualcriticism0000onei/page/79 79–103] |jstor=23178171 |isbn=9780815621690 |url=https://archive.org/details/mutualcriticism0000onei |ref=none}}
*{{cite book |last=Spurlock |first=John C. |title=Free Love: Marriage and Middle-Class Radicalism in America, 1825-1860 |publisher=New York University Press |location=New York |year=1988 |isbn=9780814778838 |oclc=1035091152 |url=https://archive.org/details/freelovemarriage00spur |ref=none}}{{Page needed|date=April 2020}}
*{{cite book <!--Citation bot bypass--> |last=Thomas |first=Robert |title=The man who would be perfect : John Humphrey Noyes and the Utopian impulse |publisher=University of Pennsylvania Press |location=Philadelphia |year=1977 |isbn=9781512807592 |oclc=557939559 |doi=10.9783/9781512807592|jstor=j.ctv4s7j9r |ref=none}}<!--Do not remove URL or DOI; they are different sources.-->
*{{cite journal |last=Warfield |first=Benjamin Breckinridge |title=John Humphrey Noyes and his 'Bible Communists' |journal=Bibliotheca Sacra |oclc=1046871046 |url=https://archive.org/details/johnhump00warf |volume=78 |number=309 |date=January 1921 |issn=0006-1921 |publisher=Bibliotheca Sacra Company |location=Oberlin, OH |pages=37–72|isbn=9780815621690 |ref=none}}
*{{cite journal |last=White |first=Janet R |title=Designed for Perfection: Intersections between Architecture and Social Program at the Oneida Community |journal=Utopian Studies |volume=7 |issue=2 |pages=[https://archive.org/details/mutualcriticism0000onei/page/113 113–138] |year=1996 |jstor=20719513 |isbn=9780815621690 |oclc=5542761712 |issn=1045-991X |url=https://archive.org/details/mutualcriticism0000onei |ref=none}}
{{Refend}}

== External links ==
{{Commons category}}
{{EB1911 poster|Oneida Community}}
*{{cite AV media |last=Badia |first=Maria |title=Oneida: The 'free-love utopia' that chased immortality |website=BBC Reel |date=2020-09-24 |medium=Video |url=https://www.bbc.com/reel/video/p08sbbn2/oneida-the-free-love-utopia-that-chased-immortality |ref=none |access-date=2020-12-13}}
* [http://library.syr.edu/digital/guides/o/oneida_comm.htm Oneida Community Archives] at [[Syracuse University]]
* [http://www.oneidacommunity.org/ Oneida Community Mansion House]&nbsp;– a museum of the Oneida Community
*{{cite web |title=Oneida Community Mansion House: Historic Structure Report |website=Syracuse University Libraries |url=https://library.syr.edu/digital/guides/o/OneidaCommunityCollection/hsr1.htm |ref=none |access-date=2020-08-30}}
*{{cite journal |title=Oneida Company, Limited |journal=National Magazine |volume=23 |number=2 |date=November 1905 |pages=277–279 |url=https://archive.org/stream/nationalmagazine23brayrich#page/n277/mode/2up/search/Oneida |location=Boston |publisher=Bostonian Pub. Co.|via=Internet Archive |oclc=903003942}}
{{Oneida, New York}}
{{Authority control}}{{Coord|43|3|37.28|N|75|36|18.63|W|display=title}}

[[Category:1848 establishments in New York (state)]]
[[Category:1881 disestablishments in New York (state)]]
[[Category:Communalism]]
[[Category:Free love]]
[[Category:Intentional communities in New York (state)]]
[[Category:Oneida, New York]]
[[Category:Polyamory in the United States]]
[[Category:Populated places established in 1848]]
[[Category:Religious belief systems founded in the United States]]
[[Category:Utopian communities in New York (state)]]
[[Category:New religious movements established in the 19th century]]