Demonstrating Influence

Yesterday in class, we talked a lot about how historians think about and demonstrate causal influence. I took some photos of notes that we assembled on the chalkboard.

First, we discussed what makes an article persuasive. Persuasiveness includes things like the clarity and rhetorical style of the article, but we also discussed why the soundness of the argument and the use of evidence are the most important criteria for historians in deciding whether an article makes a good case. These two areas will be the most heavily weighted assessments on your final research paper.

We then put on our “lumper” hats and talked about various ways that utopian communities might influence the culture outside their boundaries:

Of course, all of these are hypothetical ways that a community “A” might influence “B.” To actually demonstrate such influence, a historian has to show a number of things using specific evidence. We can’t assume a priori that influence did or did not occur in a certain way, and we can’t assume that “B” was influenced by “A” just because it came after the fact. (That would be a post hoc ergo propter hoc fallacy.) Demonstrating influence isn’t a simple matter, and it involves at least the following steps:

Finally, we briefly discussed how different scholars of communes think about what happens when a commune dissolves. Some think of the end of a commune’s life in terms of success or failure and try to figure out why the community failed. Others, like Pitzer, believe the dissolution of the community might be evidence of its success.

These points may be worth revisiting later in the semester, especially if you want to make an argument about influence in your paper.

Utopia: Viewer Discretion Advised?

Fox's Utopia

One of you alerted me to the fact that Fox apparently premiered a new reality show called Utopia last night. They claim it is a social experiment about how to create a society from scratch. I didn’t see the premiere, but initial reviews appear skeptical.

If the show has any relevance to our class, though, perhaps it does raise the question of whether utopian communities are always "reality shows" to some extent—that is, performances designed to be "watched" by the outside world. Gardner suggested as much about Drop City in last week’s readings, when he argued that the Droppers were artists in search of publicity above all.

If one question raised last week is whether utopias always become dystopian, maybe this new show raises the question of whether utopians are not unlike publicity-hungry reality show cast members.

Or maybe those are the same question …

Notes from September 3

You can see the notes from our discussion yesterday in this Google Doc. The Google doc is also editable, so if you see anything you wish to add, please feel free to do so.

Some of the topics covered in these notes are:

  • What is the definition of a utopian community? Different categories of communities?
  • Different scholarly approaches of "lumping" and "splitting"
  • What is the difference (if there is one) between a "sociological perspective" on utopias and a historical one?
  • What are some scholarly questions about utopian communities where there might be disagreements?

These topics might be useful for you to return to in later weeks as you begin planning your research paper.

Readings for September 10

Before next class, remember that you should do some exploring online and in the library catalog about communities or topics that may interest you for your research topic.

You should also complete the readings for September 10 and then write a comment on this post that responds to ONE of the following questions:

  1. Based on the pages you read from Kanter, how much influence did nineteenth-century communes have on twentieth-century communes? If there influence was slight, why was this the case?
  2. Kanter writes that "American communes have not done much to change the society at large" (p. 225). What are her reasons for making this claim, and do you agree with her based on the other readings you’ve done so far?
  3. In contrast to Kanter’s claim above, Fred Turner and Donald Pitzer believe that utopian communities have been influential, yet their arguments for the kind of influence communes had are different. Is one of these articles more persuasive than the other, and if so, why?

Remember the tips shared in class yesterday about how to ensure that WordPress recognizes paragraph breaks in your comments: be sure to put a blank line between each paragraph.

See you next week!

Finding Utopias, and Organizing Findings

Today in the second half of class we will start talking about how to find out about utopian communities that you may wish to investigate for your research papers. Here are a few resources:

We will also install and take a brief tour of Zotero, which is a helpful tool for keeping notes and organizing research. You can also check out the Digital Media Center’s guide to using Zotero or take the DMC short course on Zotero to learn more. (The next one is tomorrow!)

Growing Up on The Farm

As you complete the readings for Wednesday (and post your required comment there), you may also be interested in an article published last Thursday in Vanity Fair. In "What Life is Like When You’re Born on a Commune," Erika Anderson tells the story of growing up on The Farm, the commune founded by Stephen Gaskin and featured in one of the assigned videos for our next meeting.

Anderson raises some questions that will likely come up in other readings this semester, including one about whether utopian communes are doomed to failure—especially when they are controlled by the vision of a single leader:

Are all utopias truly dystopias? Are elements of a dream also the seeds of its destruction: hubris, the overwhelming belief that this has never been done before, an utter lack of checks and balances? Before 1983, when The Farm essentially disbanded, and the population fell to its current 200, becoming an intentional community—far more autonomous than a commune, where everyone pays dues, lives in their own homes, drives their own cars, makes their own money—Gaskin could do no wrong in the eyes of his followers.

Yet despite her criticisms of The Farm, Anderson also claims that its influence was wide-ranging:

The legacy of The Farm reaches far beyond the guru who built it: the thousands who lived there, were born there, its visitors, its neighbors, the relatives, and the communities that received those who left, the midwives and mothers who followed Ina May, and anyone whose read a Farm book or watched a Farm documentary. I am one of many.

Feel free to post your reactions to the article in the comments below.

Readings for September 3

Before coming to the next seminar, please complete the readings for September 3, and then add a comment to this post that responds to ONE of the following questions:

  1. The people introduced in these readings are strikingly different in many ways and lived in diverse places and time periods. Is there any thing that their communal experiments seem to have in common?
  2. In our last class, we considered what a future historian might learn about American life in 2014 by studying our plan for a utopian university. Select two of the communities you read about for this week and write a comment that reflects on the same question: what can we learn about the broader culture that produced these communities by noticing what they did (or did not do) in their utopias?
  3. A perennial question for historians of American radicals and reformers is whether a tradition of American radicalism exists across time. One of the Drop City interviewees spoke for many communalists when he said, "Whatever we were doing, we thought we were inventing it for the first time ever." But other historians have claimed that twentieth- and twenty-first-century utopian communities often recapitulate earlier themes. Do these readings provide any evidence to support one of these two positions?
  4. Rosabeth Moss Kanter draws a distinction in her book between "religious" communities, "politico-economic" utopias, and "psychosocial" utopias. What characteristics does she ascribe to each, and do these distinctions hold up when applied to specific communities introduced to you in the other readings?

Whenever possible, try to point to specific examples and passages from the readings to support your points. As mentioned in class and on the syllabus, the comments only need to be about 300 to 500 words long. This post itself is about 300 words, so that should help give you an idea about length.

Your comments are due by noon on September 3. Remember that you can use your first name only or a pseudonym if you don’t wish to identify yourself, as long as I know your identity.

Welcome!

This is the course website for HIST 423, “American Radicals and Reformers,” which will be focusing on utopian communities in the Fall 2014 semester. You can download a PDF version of the syllabus, but you should also make a habit of checking this website for the latest updates about the class. One of your assignments will require regular commenting on posts to this blog.