Brook Farm: Difference between revisions

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'''Brook Farm''', also called the '''Brook Farm Institute of Agriculture and Education'''<ref name=Felton124>Felton, 124</ref> or the '''Brook Farm Association for Industry and Education''',<ref name=Rose140>Rose, 140</ref> was a [[utopian experiment]] in [[Commune (intentional community)|communal living]] in the United States in the 1840s. It was founded by former [[Unitarianism|Unitarian]] minister [[George Ripley (transcendentalist)|George Ripley]] and his wife [[Sophia Ripley]] at the Ellis Farm in [[West Roxbury, Massachusetts|West Roxbury]], [[Massachusetts]] (9nine miles outside of downtown [[Boston]]), in 1841 and was inspired in part by the ideals of [[transcendentalism]], a religious and cultural philosophy based in [[New England]]. Founded as a [[joint stock company]], it promised its participants a portion of the farm's profits from the farm in exchange for performing an equal share of the work. Brook Farmers believed that by sharing the workload, ample timethey would behave availableample time for leisure activities and intellectual pursuits.

Life on Brook Farm was based on balancing labor and leisure while working together for the benefit of the greater community's benefit. Each member could choose to do whatever work they found most appealing and all were paid equally, including women. Revenue for the community came from farming and from selling handmade products like clothing, as well as through fees paid by the farm's many visitors to Brook Farm. The main source of income was the school, which was overseen by Mrs. Ripley. A pre-schoolpreschool, primary school, and a college preparatory school attracted children internationally and each child was charged for his or her education. Adult education was also offered.

The community was never financially stable and had difficulty profiting from its agricultural pursuits. By 1844, the Brook Farmers adopted a societal model based on the [[socialism|socialist]] concepts of [[Charles Fourier]] and began publishing ''The Harbinger'' as an unofficial journal promoting Fourierism. Following his vision, the community members began building an ambitious structure called the [[Phalanstère|Phalanstery]]. When the uninsured building was destroyed in aburned firedown, the community was financially devastated and never recovered. It was fully closed by 1847. Despite the experimental commune's failure, many Brook Farmers looked back on their experience positivelyfavorably. CriticsThe ofcommune's the communecritics included [[Charles Lane (transcendentalist)|Charles Lane]], founder of another utopian community called, [[Fruitlands (transcendental center)|Fruitlands]]. [[Nathaniel Hawthorne]] was a founding member of Brook Farm, though he was not a strong adherent of the community's ideals. He later fictionalized his experience in his novel ''[[The Blithedale Romance]]'' (1852).

After theBrook community'sFarm failureclosed, the property was operated for most of the next 130 years by a Lutheran organization as, first as an orphanage, and then a treatment center and school. Fire The buildings ofdestroyed the Transcendentalists' were destroyed by firebuildings over the years. In 1988, the [[State of Massachusetts]] acquired {{convert|148|acre|ha}} of the farm, which is now operated by the [[Massachusetts Department of Conservation and Recreation]] as a historic site. Brook Farm was one of theMassachusetts's first sites in Massachusetts to be listed on the National Register of Historic Places and be designated a National Historic SiteLandmark. In 1977, the [[Boston Landmarks Commission]] designated Brook Farm a [[Boston Landmark]], the city's highest recognition for historic sites.<ref>[https://www.cityofboston.gov/images_documents/Brook%20Farm%20%2314%20Study%20Report_tcm3-42379.pdf Brook Farm Study Report] from [https://www.cityofboston.gov/landmarks/publications/ Boston Landmarks Commission], City of Boston</ref>

In October 1840, [[George Ripley (transcendentalist)|George Ripley]] announced to the [[Transcendental Club]] that he was planning to form a Utopian community.<ref name=Packer133>Packer, 133</ref> Brook Farm, as it would be called, was based on the ideals of Transcendentalism; its founders believed that by pooling labor they could sustain the community and still have time for literary and scientific pursuits.<ref name=Hankins34/> The experiment was meant to serve as an example for the rest of the world, based on the principles of "industry without drudgery, and true equality without its vulgarity".<ref name=McFarland83>McFarland, 83</ref> At Brook Farm, as in other communities, physical labor was perceived as a condition of mental well-being and health. Brook Farm was one of at least 80 communal experiments active in the United States throughoutin the 1840s, though it was the first to be [[secular]].<ref>Delano, 52</ref> Ripley believed his experiment would be a model for the rest of society. He predicted: "If wisely executed, it will be a light over this country and this age. If not the sunrise, it will be the morning star."<ref name=Felton124/> As more interested people began to take part in planning, Ripley relocated meetings from his home to the West Street bookshop operated by [[Elizabeth Peabody|Elizabeth Palmer Peabody]].<ref>Marshall, 398</ref>

Ripley and his wife [[Sophia Ripley|Sophia]] formed a joint stock company in 1841 along with 10 other initial investors.<ref name=Hankins34>Hankins, 34</ref> He sold shares of the company for $500 apiece with a promise of five percent5% of the profits to each investor.<ref name=Packer133/> Shareholders were also allowed a single vote in decision-making and several held director positions.<ref name=Felton124/> The Ripleys chose to begin their experiment at a dairy farm owned by Charles and Maria Mayo Ellis in [[West Roxbury, Massachusetts]], near the home of [[Theodore Parker]].<ref name=Delano39>Delano, 39</ref> They began raising money, including holding a meeting at Peabody's bookshop to raise $10,000 for the farm's initial purchase.<ref name=Marshall415>Marshall, 415</ref> The site was eventually purchased on October 11, 1841, for $10,500,<ref name=Delano71>Delano, 71</ref> though participants had begunbegan moving in as early as April.<ref>Marshall, 407</ref> The {{convert|170|acre|km2|adj=on}} farm about eight miles (13&nbsp;km) from Boston was described in a pamphlet as a "place of great natural beauty, combining a convenient nearness to the city with a degree of retirement and freedom from unfavorable influences unusual even in the country".<ref name=Delano39/> The purchase also covered a neighboring Keith farm, approximatelyabout {{convert|22|acre|m2}}, "consisting altogether of a farm with dwelling house, barn, and outbuildings thereon situated".<ref name=Delano71/>

The first major public notice of the community was published in August 1841. "The Community at West Roxbury, Mass." was likely written by Elizabeth Palmer Peabody.<ref>Delano, 63</ref> Though they began with 10 investors, eventually some 32 people would becomebecame Brook Farmers.<ref name=Hankins34/><ref>Rose, 132</ref> Writer and editor [[Margaret Fuller]] was invited to Brook Farm<ref>Gura, 156</ref> and, though she never officially joined the community, she was a frequent visitor, often spending New Year's Eve there.<ref name=Blanchard187>Blanchard, Paula. ''Margaret Fuller: From Transcendentalism to Revolution''. Reading, Massachusetts: Addison-Wesley Publishing Company, 1987: 187. {{ISBN|0-201-10458-X}}</ref> Ripley received many applications to join the community, especially from people who had little money or thosewere in poor health, but full-fledged membership was granted only to individualsthose who could afford thea $500 share of the joint stock company.<ref name=Packer155>Packer, 155</ref>

One of theBrook initialFarm's founders of Brook Farm was author [[Nathaniel Hawthorne]]. Hawthorne did not particularly agree with the experiment's ideals of the experiment, hoping only that it would help him raise enough money to begin his life with his wife-to-be, [[Sophia Hawthorne|Sophia Peabody]].<ref name=McFarland83/> She considered moving there as well and even visited in May 1841, though Hawthorne sent her away.<ref>Marshall, 408–409</ref> Ripley was aware of Hawthorne's motivations, and tried to convince him to get involved more fully by appointing him as one of four trustees, specifically overseeing "Direction of Finance".<ref name=Delano71/> After requesting his initial investment be returned, Hawthorne officially resigned from Brook Farm on October 17, 1842.<ref name="Delano, 97">Delano, 97</ref> He wrote of his displeasure with the community: "even my Custom House experience was not such a thraldom and weariness; my mind and heart were freer ...Thank God, my soul is not utterly buried under a dung-heap."<ref>Marshall, 417</ref>

In the late 1830s, Ripley became increasingly engaged in "[[Fourierism|Associationism]]", an early [[socialism|socialist]] movement based on the work of [[Charles Fourier]]. [[Horace Greeley]], a New York newspaper editor, and others began to pressure the Brook Farm experiment to follow more closely the pattern of Charles Fourier<ref name=Hankins35>Hankins, 35</ref> at a time when the community was struggling to be self-sufficient.<ref name=Packer155/> [[Albert Brisbane]], whose book ''The Social Destiny of Man'' (1840) had been an inspiration toinspired Ripley,<ref>Felton, 123</ref> paid Greeley $500 for permission to publish a front-page column in the ''[[New York Tribune]]'' whichthat ran in several parts from March 1842 to September 1843. Brisbane argued in the series, titled "Association: or, Principles of a True Organization of Society", howthat Fourier's theories could be applied in the United States.<ref name=Packer155/> BrisbaneHe published similar articles in 1842 in ''[[The Dial]]'', the journal of the Transcendentalists.<ref>Delano, 91</ref> Fourier's societal vision included elaborate plans for specific structures and highly organized roles offor its members.<ref name=Hankins35/> He called thishis system for an ideal community a "Phalanx".<ref>Delano, 90</ref>

To meet this vision, now under the name "Brook Farm Association for Industry and Education",<ref name=Rose140/> Brook Farmers committed themselves to constructing an ambitious communal building known as the [[Phalanstère|Phalanstery]]. Construction began in the summer of 1844. and theThe structure would provide accommodations foraccommodate 14 families and single people as well.<ref name=Packer161/> It was planned to be {{convert|175|ft|m}} by {{convert|40|ft|m}} and include, as Ripley describedwrote, "a large and commodious kitchen, a dining-hall capable of seating from three to four hundred persons, two public saloons, and a spacious hall or lecture room".<ref>Delano, 255</ref>

Ripley and two associates created a new constitution for Brook Farm in 1844, beginning the experiment's attempts to follow closely Fourier's Phalanx system.<ref>Packer, 157</ref> Many Brook Farmers supported the transition; at a dinner in honor of Fourier's birthday, one member of the group proposed a toast to "Fourier, the second coming of Christ".<ref name=Packer158>Packer, 158</ref> Others, however, did not share in thethat enthusiasm, and some left the commune altogether.<ref name=Packer158/> One of those who left was [[Isaac Hecker]], who converted to [[Catholicism]] and went on to become the founder of the first American-based order of priests, the [[Paulist Fathers]], in 1858.<ref>Howe, Daniel Walker. ''What Hath God Wrought: The Transformation of America, 1815–1848''. New York: Oxford University Press, 2007: 300–301. {{ISBN|978-0-19-507894-7}}</ref> In particular, many Brook Farmers thought the new model was too rigid and structured and too different from the carefree aspects that they had been attracted tothem.<ref name=Felton127>Felton, 127</ref> Both supporters and detractors referred tocalled the early part of Brook Farm's history as the "Transcendental days".<ref name=Packer158/> Ripley himself became a celebrity proponent of Fourierism and organized conventions throughout New England to discuss the community.<ref>Crowe, 170</ref>

In the last few months of 1844, Brook Farmers were offered the possibilitychance ofto takingtake over two Associationism-inspired publications, Brisbane's ''[[The Phalanx]]'' and John Allen's ''The Social Reformer''. Four printers were part of Brook Farm at the time and members of the community believed it would elevate their status as leaders of the movement, as well as provide additional income.<ref>Delano, 190–191</ref> Ultimately, the Brook Farmers published a new journal combining the two, ''The Harbinger''.<ref name=Packer161/> The journal's first issue was published on June 14, 1845, and it was continuously printed, originally weekly, until October 1847, when it was relocated to New York City, still under the oversight of George Ripley and fellow Brook Farmer [[Charles Anderson Dana]].<ref>Delano, 217</ref> Naming the publication, however, turned out to be a difficult task. [[Parke Godwin (journalist)|Parke Godwin]] offered advice when it was suggested to keep the name ''The Phalanx'':

Brook Farm began to decline rapidly after its restructuring. In October 1844, [[Orestes Brownson]] visited the site and sensed that "the atmosphere of the place is horrible".<ref name=Delano192>Delano, 192</ref> To save money, "retrenchments", or sacrifices, were called for, particularly at the dinner table.<ref>Packer, 160</ref> Meat, coffee, tea, and butter were no longer offered, though it was agreed that a separate table with meat be allowed in December 1844.<ref name=Delano192/> That Thanksgiving, a neighbor had donated a turkey.<ref name=Packer161>Packer, 161</ref> Many Brook Farmers applied for exceptions to these rules and soon it was agreed that "members of the Association who sit at the meat table shall be charged extra for their board".<ref>Delano, 193</ref> Life on Brook Farm was further worsened by an outbreak of [[smallpox]] in November 1845; though no one died, 26 Brook Farmers were infected.<ref name=Packer161/> Ripley attempted to quell the financial difficulties by negotiating with creditors and stockholders, who agreed to cancel $7,000 of debtsdebt.<ref name=Crowe187>Crowe, 187</ref>

Construction on the Phalanstery was progressingprogressed well<ref name=Packer161/> until the evening of March 3, 1846, when it was discovered that the Phalansteryit had caught fire. Within two hours, the structure had completely burned down;<ref>Delano, 254</ref> firefighters from Boston arrived too late.<ref name=Packer162>Packer, 162</ref> The fire was likely caused by a defective chimney. One participant noted, "Ere long the flames were chasing one another in a mad riot over the structure; running across long corridors and up and down the supporting columns of wood, until the huge edifice was a mass of firework".<ref name=Felton128>Felton, 128</ref> The financial blow from the loss of the uninsured building was $7,000 and it marked the beginning of the end of Brook Farm.<ref name=Packer162/>

George Ripley, who had begun the experiment, made an unofficial break with Brook Farm in May 1846.<ref>Delano, 269</ref> Many others began to leave as well, though the farm's dissolution of the farm was slow. As one Brook Farmer said, the community's slow decline of the community was like apple petals drifting slowly to the ground, making it seem "dreamy and unreal".<ref name=Packer162/> On November 5, 1846, Ripley's book collection, which had served as Brook Farm's library, was auctioned to help cover the association's debts.<ref name=Delano283>Delano, 283</ref> By the end, Brook Farm had a total debt of $17,445.<ref name=Rose136>Rose, 136</ref> Ripley told a friend, "I can now understand how a man would feel if he could attend his own funeral".<ref name=Delano283/> He took a job with the ''New York Tribune'' and it took him 13 years to pay off therepay Brook Farm's debt, which he did in 1862.<ref>Rose, 209</ref>

Clarke sold the property in 1868 to two brothers, who used it as a summer boarding house. In 1870, Gottlieb F. Burckhardt purchased the property, after which he formed the Association of the Evangelical Lutheran Church for Works of Mercy to operate an orphanage in The Hive, as the property's main house on the property was known. The orphanage opened in 1872 and operated until 1943. In 1948 the Lutherans converted it into a treatment center and school, which closed in 1977.<ref name=DCRBrochure>{{cite web|url=https://www.mass.gov/doc/brook-farm-brochure|title=Brooks Farm Brochure|publisher=Massachusetts DCR|access-date=2021-06-19}}</ref> Parts of the farm were separated in 1873 for use as a cemetery, a use that continues today as a non-denominational cemetery known as the Gardens of Gethsemene (as part of St. Joseph's Cemetery and the [[Baker Street Jewish Cemeteries]]). During the period of Lutheran ownership the only now extant building, a c. 1890 print shop, was built on the land; the buildings associated with the Transcendentalists, most recently the Margaret Fuller Cottage, had burned down by the 1980s.<ref name=Felton129/><ref name=DCRBrochure/>

In 1988, the Metropolitan District Commission (since merged with the [[Massachusetts Department of Conservation and Recreation]], or DCR) purchased {{convert|148|acre|km2}} of the original land.<ref>Delano, 326</ref> The farm was declared a U.S. [[National Historic Landmark]] in 1965, a [[Boston Landmark]] in 1977, and is listed on the [[National Register of Historic Places]].<ref name="nrhpinv2">Polly M. Rettig and S. Sydney Bradford (April 3, 1976) {{NHLS url|id=66000141|title=National Register of Historic Places Inventory-Nomination: Brook Farm}}, National Park Service and {{NHLS url|id=66000141|title=''Accompanying five photos, from 1975''|photos=y}}</ref><ref name="nhlsum"/> The DCR now operate the state-owned portion as a historic site; the West Roxbury Historical Society periodically offers tours.<ref name=DCRBrochure/>

Brook Farm was named for the brook that ran near the roadside and that eventually went to the [[Charles River]].<ref>Myerson, 299–300</ref> It was surrounded by low hills and its meadows and sunny slopes were diversified by orchard, quiet groves and denser pine woods. TheBut the land, however, turned out to be difficult to farm.<ref name=Packer134>Packer, 134</ref>

The land on the Keith lot that was purchased along with the Ellis farm included a functional farmhouse, which Brook Farmers immediately began callingcalled "The Hive".<ref name=Delano71/> The Hive became the center for social activities and was where thecommunity people of the communitymembers went to eatfor three meals a day. The Hive's dining room held fifty50 people and its library was stocked with George Ripley's personal book collection, which was made available forto all community members.<ref>Felton, 124–125</ref>

As the community grew, it became necessary to add more buildings for lodgings and various activities. The first building constructed was "The Nest", where school lessons took place and where guests of the farm would stay. Mr. and Mrs. Ripley's house, later to be called the Eyrie, was built during the second year. The next building to be built was the Margaret Fuller Cottage; though named after Fuller, she never spent a night there.<ref name=Felton125>Felton, 125</ref> A participant at Brook Farm participant named Ichabod Morton built the Pilgrim House, named in honor of his home town of [[Plymouth, Massachusetts]]. The {{frac|2|1|2}}-story building was the third structure built that year, andat a cost of nearly $5,000 to build.<ref>Delano, 96</ref> Morton stayed there only two weeks before moving out, after which the building was used for general lodging and also held the laundry facilities.<ref name=Felton125/> The many constructions, including [[greenhouse]]s and small craft shops, quickly reduced theirthe treasury.<ref name=Packer134/>

Participants at Brook Farm were also shareholders and were promised five percent5% of the annual profits or free tuition for one student. In exchange for 300 days of work per year, they were granted free room and board.<ref name=Felton124/> Members performed whatever work most appealed to them and all, including women, were paid equal wages.<ref>Delano, 65–66</ref> The philosophy of labor, according to Ripley, was "to insure a more natural union between intellectual and manual labor than now exists; to combine the thinker and the worker, as far as possible, in the same individual."<ref>Marshall, 407–408</ref>

The organization of work in Brook Farm changed over time because of both financial troubles and changes in ideologiesideology. Members of Brook Farm initially participated in an "attractive industry" system where each individual could pick his or her work assignments based on their own preferences.<ref>{{cite journal|last1=McKanan|first1=Dan|title=Self-Unfolding as Communitarian Vision: Brook Farm's Challenge to Contemporary Communities.|journal=Communal Societies|date=September 2006|volume=26|issue=2|pages=4–5}}</ref> This method didhad not have anyno specific authority makingto sureensure that essential tasks were getting done. After initial leniency, some sensed that not all members were doing their fair share of the labor, so in 1841 the community adopted required standards for work: ten hours of work were required per day during the summer, and eight hours during winter.<ref name=Felton127/> When Brook Farm first started adoptingadopted Fourierist notions, theyit created a more structured work environment with a system that consisted of three series of [[Industry (economics)|industry]], which were : [[agriculture]], mechanical, and [[Housekeeper (domestic worker)|domestic]],. and withinWithin each series there were a number of groups that handled more specific tasks.<ref name="The Ideology of Brook Farm">{{cite journal|last1=Francis|first1=Richard|title=The Ideology of Brook Farm|journal=Studies in the American Renaissance|date=1977|pages=14–15}}</ref> Each group had a chief whosewho duty it was to keepkept a record of the work done. While this system did createcreated a new work hierarchy, the members still had the flexibility to move between groups easily.<ref name="The Ideology of Brook Farm"/> These new measures caused Brook Farm to achievemake a profit in 1844 which was, a feat thatit had not been accomplished in its first few years of the community's existence.<ref name="The Ideology of Brook Farm"/>

VisitorsPeople tovisited Brook Farm came frequently, totaling an estimated 1,150 each year, thoughand each was charged for their visit. Between November 1844 and October 1845, surviving records show that $425 was collected from visitor fees.<ref>Delano, 53</ref> The list of visitors included theologian [[Henry James, Sr.]], sculptor [[William Wetmore Story]], artist [[John Sartain]], and British social reformer [[Robert Owen]].<ref>Delano, 54</ref>

Despite multiple sources of income, the community was in constant debt almost immediately after it began.<ref name=Rose136/> The community, including Ripley, had difficulty with the farming aspects of the community, in particular because of poor soil and not enough labor. The major crop was hay, though itwhich was sold at low -grade prices; vegetables, milk, and fruit were not produced in high enoughsufficient numbers to be profitable.<ref>Crow, 161</ref> The property was mortgaged four times between 1841 and 1845.<ref name=Rose136/> Brook Farm got into the habit of spending money before theyit had been raised it. As oneOne Brook Farmer wrote, "I think here lies the difficulty,—we have not had business men to conduct our affairs ... those among us who have some business talents, see this error".<ref name=Packer161/>

On September 29, 1841, the "Brook Farm Institute of Agriculture and Education" was organized. The school was theBrook Farm's most immediate (and at times the only) source of income for Brook Farm and attracted students from as far away as [[Cuba]] and the [[Philippines]].<ref name=Packer155/> Children under twelve12 were charged three-and-a-half dollars$3.50 per week and, at first, boys over twelve12 were charged four dollars$4 a week and girls were charged five$5; by August 1842, the rates were made identical, regardless of gender.<ref name=Delano67/> Adult education was also available in the evenings. The schedule for adults included courses on [[ethics|moral philosophy]], German language, and modern European history.<ref name=Felton126>Felton, 126</ref>

Within the school there was an infant school for children under six, a primary school for children under ten, and there was a preparatory school that prepared children for college in six years.<ref name=Felton126/> When entering the school, each pupil under high -school age was assigned a woman of the community who was in charge of his/her wardrobe, personal habits, and exercise.<ref name=Myerson82>Myerson, 82</ref> The teachers included three graduates of [[Harvard Divinity School]] (George Ripley, [[George Partridge Bradford]], and [[John Sullivan Dwight]]) as well asand several women (Ripley's wife Sophia, his sister Marianne, and his cousin Hannah, as well as Georgianna Bruce, and [[Abby Morton Diaz|Abby Morton]]).<ref>Delano, 79</ref> Ripley was in charge of teaching English and was known to be relaxed in his class. Dana taught languages, being able to speakspeaking ten himself. Dwight taught music<ref>Myerson, 305</ref> as well asand [[Latin]].<ref name=Marshall415/> Students studied European languages and literature and, at no extra cost, pupils could also indulge in the fine arts.<ref name=Myerson82/> The primary school was overseen by Sophia Ripley and Marianne Ripley, using a progressive child-centered [[pedagogy]] that has been compared to the later reforms of [[John Dewey]]'s later reforms.<ref name=Felton126/> Sophia Ripley's dedication to the school was remarked upon by many; she only missed only two classes in six years.<ref name=Rose186>Rose, 186</ref>

The people of Brook Farm spent most of their time either studying or working the farm, but they always set aside time in the day for play. In their free time, the members of Brook Farmthey enjoyed music, dancing, card games, drama, costume parties, sledding, and skating.<ref name=Hankins34/><ref name=Rose131>Rose, 131</ref> Every week everyone in, the community would gather at The Hive for a dance ofby the young ladies of the community. They would wearwore wreaths of wild daisies on top of their heads, and each week a special wreath, bought from a florist, would bewas given to the best -dressed girl.<ref>Myerson, 302–303</ref> At the end of every day, many performed a "symbol of Universal Unity", in which they stood in a circle and joined hands and vowed for "truth to the cause of God and Humanity".<ref>Felton, 125–126</ref>

Spirits remained high throughout the experiment, regardless of the community's financial standing.<ref name=Packer133/> TheirThe social structure demanded selflessness<ref name=Rose186/> and individualspeople rarely failed to fulfill their duties,<ref name=Crowe178>Crowe, 178</ref> a requirement to earn leisure time. Leisure time was important to the Brook Farm's philosophy. As Elizabeth Palmer Peabody wrote for ''The Dial'' in January 1842, "none will be engaged merely in bodily labor ... This community aims to be rich, not in the metallic representative of wealth, but in ... leisure to live in all the faculties of the soul".<ref name=Marshall416>Marshall, 416</ref>

At Brook Farm, women hadcould the opportunity to expandgo beyond their typical sphere of tasks and their labor was highly valued.<ref name=Packer159>Packer, 159</ref> They did have tasks that were typical of other women at the time, such as simple food preparation, and shared housekeeping. However,But during the harvest time, women were allowed to work in the fields and men even helped out with laundry during the cold weather. Because no single religion could impose its beliefs on the community, women were safe from the typical [[patriarchy]] associated with religion at the time.<ref name=Packer159/> Because of the community's focus on individual freedom, women were autonomous from their husbands and were also allowed to become stockholders.<ref name=Rose186/> Women also played an important role in providing sources of income to the community. Many devoted time to making, asin Brook Farmer Marianne Dwight's describedwords, "elegant and tasteful caps, capes, collars, undersleeves, etc., etc.," for sale at Boston shops in Boston.<ref name=Packer159/> Others painted screens and lamp shadeslampshades for sale.<ref name=Crowe178/> Women were allowed to go to school and, because of the well-known education of women at Brook Farm, many female writers and performers visited the farm. George[[Sophia Ripley's wife Sophia]], who had written an outspoken feminist essay for ''The Dial'' on "Woman" before moving to Brook Farm,<ref>Rose, 185</ref> was very educated and was able to teachtaught history and foreign languages at the farm.

Many people in the community wrote of how much they enjoyed their experience and, in particular, the light-heartedlighthearted atmosphere.<ref name=Rose131/> One participant, a man named John Codman, joined the community at the age of 27 in 1843. He wrote, "It was for the meanest a life above humdrum, and for the greatest something far, infinitely far beyond. They looked into the gates of life and saw beyond charming visions, and hopes springing up for all".<ref>Packer, 135</ref> The idealism ofBut the community's sometimesidealism was sometimes not met,lived howeverup to. Because the community was officially secular, a variety of religions were represented, though not always amicably. When Isaac Hecker and, later, Sophia Ripley converted to Catholicism, a Protestant Brook Farmer complained, "We are beginning to see wooden crosses around and pictures of saints ... and I suspect that [[rosary|rosaries]] are rattling under aprons."<ref>Rose, Ann C. ''Beloved Strangers: Interfaith Families in Nineteenth-century America'' Cambridge, MA: Harvard University Press, 2001: 94–95. {{ISBN|0-674-00640-2}}</ref>

[[Nathaniel Hawthorne]], eventually elected treasurer of the community, did not enjoy his experience. Initially, he praised the work he was doing, boasting of "what a great, broad-shouldered, elephantine personage I shall become by and by!"<ref>Marshall, 409</ref> Later, he wrote to his wife-to-be Sophia Peabody, "labor is the curse of the world, and nobody can meddle with it without becoming proportionately brutified".<ref>McFarland, 84</ref> After disassociatingdissociating with the community, Hawthorne demanded the return of his initial investment, though he never held any ill will withtoward Ripley, to whom he wrote he would "heartily rejoice at your success—of which I can see no reasonable doubt".<ref name="Delano, 97"/>

Many outside theBrook communityFarm were critical of Brook Farmit, especially in the press. The New York ''Observer'', for example, suggested thatwrote, "The Associationists, under the pretense of a desire to promote order and morals, design to overthrow the marriage institution, and in the place of the divine law, to substitute the 'passions' as the proper regulator of the intercourse of the sexes", concluding that they were "secretly and industriously aiming to destroy the foundation of society".<ref>Delano, 275–276</ref> Critic [[Edgar Allan Poe]] expressed his opinions on the community in an article titled "Brook Farm" in the December 13, 1845, issue of the ''[[Broadway Journal]]''. He wrote that he had "sincere respect" for the group and that its journal, ''The Harbinger'', was "conducted by an assemblage of well-read persons who mean no harm—and who, perhaps, can do no less".<ref>Sova, Dawn B. ''Edgar Allan Poe: A to Z''. New York: Checkmark Books, 2001: 35. {{ISBN|0-8160-4161-X}}</ref> Despite many critics, none suggested George Ripley be replaced as Brook Farm's leader.<ref name=Crowe187/>

[[Ralph Waldo Emerson]] never joined the Brook Farm community, despite several invitations. He wrote to Ripley on December 15, 1840, of his "conviction that the Community is not good for me".<ref name=Packer134/> He also questioned the community's idealism of the community, particularly its optimism that all members would equally share responsibility and workload equally. As he wrote, "The country members naturally were surprised to observe that one man ploughed all day and one looked out of a window all day ... and both received at night the same wages".<ref name=Felton127/> Twenty years later, Emerson [[The Conduct of Life#Brook Farm|publicly denounced]] the experiment in his essay collection of essays titled ''[[The Conduct of Life]]''. [[Charles Lane (transcendentalist)|Charles Lane]], one of the founders of another community called [[Fruitlands (transcendental center)|Fruitlands]], thought the Brook Farmers lived a' lifestyle that did not sacrifice enough. As heHe said, they were "playing away their youth and day-time in a miserably joyous frivolous manner".<ref>Delano, 119</ref> Like other communities, Brook Farm was criticized for its potential to break up the [[nuclear family]] because of its focus on working as a larger community.<ref>Rose, 189</ref> After its conversion to Fourierism, the Transcendentalists showed less support for the experimentit.<ref>Crowe, 179</ref> [[Henry David Thoreau]] questioned the community members' idealism and wrote in his journal, "As for these communities, I think I had rather keep bachelor's hall in hell than go to board in heaven".<ref name=Hankins35/> Even Sophia Ripley later questioned their original optimism, referring tocalling it as "childish, empty, & sad".<ref>Rose, 196</ref>

Nathaniel Hawthorne, thoughThough a founding member, Hawthorne was unhappy during his tenure as a Brook Farmer, partly because he was unable to write while living there. "I have no quiet at all", he complained, and his hands were covered "with a new crop of blisters—the effect of raking hay".<ref name=Marshall416/> He later presented a fictionalized portrait of his experience in his 1852 novel, ''[[The Blithedale Romance]]''.<ref>McFarland, 149</ref> He acknowledged the resemblance in his introduction, saying "in the 'Blithedale' of this volume, many readers will probably suspect a faint and not very faithful shadowing of Brook Farm, in West Roxbury, which (now a little more than ten years ago) was occupied and cultivated by a company of socialists." The chapter called "The Masqueraders", for example, was based on a picnic held one September to celebrate the harvest season.<ref>Delano, 102</ref> George Ripley, who reviewed the book for the ''New York Tribune'', said that former Brook Farmers would only notice the resemblance in the humorous parts of the story.<ref name=Packer162/> Some have also seen a resemblance between Margaret Fuller and Hawthorne's fictional character Zenobia.<ref name=Blanchard187/> In the novel, a visitor—a writer like Hawthorne—finds that hard farm labor is not conducive to intellectual creativity. In his introduction, Hawthorne insisted that, although his experience with Brook Farm undoubtedly influenced his concept of a Utopianutopian community, that the characters in his novel indid nonot way representedrepresent any of thespecific Brook Farm residents specificallyFarmers.<ref>Nathaniel Hawthorne, Blithedale Romance, Oxford University Press</ref>

[[Category:1841 establishments in the United StatesMassachusetts]]