By Paul Cloke
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Extra info for Contested Countryside Cultures: Otherness, Marginalisation and Rurality
The theme of ‘settlers’ encountering the North American frontier, with special reference to the cultural landscapes produced in the process, has long been popular in geographical inquiry (a classic paper in this respect is Trewartha 1946). g. Crowley 1978; Francaviglia 1970, 1971; Lehr and Katz 1995; Warkentin 1959). g. Ley 1994; Sopher 1967; Zelinsky 1961). I have found no mention of the Shakers in any of this geographical literature. Feminist geographers have demonstrated that within Western societies a division between ‘men’s space’ an ‘women’s space’ often overlaps with that between ‘public space’ and ‘private space’, an overlap bound up in part with the conventional stress on the nuclear family unit, and they have then speculated about the potential of adopting more collective or communal living arrangements to achieve a blurring of private and public which would at the same time be a fusing of 42 CHRIS PHILO 9 10 11 12 13 male (‘productive’) and female (‘reproductive’) spaces (see especially McDowell 1983).
Revealingly, the term that they used to refer to these people—‘world’s people’—was one which quickly acquired the dual meaning of ‘people outside [of] the faith and physically outside of the geographic boundaries of the [Shaker] community’ (McGuire 1989:24), thus underlining the extent to which Shakers conceived of themselves as necessarily closed off socially and spatially from the everyday world and its occupants. It appears that Father Joseph was pivotal to this development: [He] conceived the call to perfection in Christlife as a call to separation: separate the regenerate-resurrectional way of life from that of the world.
The central family was the Church Family (sometimes called the Centre Family). The meeting-house for the entire community was located there. Other families were named according to their geographic relation to the Church Family—East, North, West or South. Sometimes a family took its name for other reasons: Mill, Brickyard, Hill, Office…. Families also represented different orders, or levels, of commitment to the Shaker faith. (Sprigg 1986:14) 34 CHRIS PHILO If the broad social structure of each Shaker village was ordered according to strict principles, and in the process given spatial direction, much the same can be said about the routine daily social life of the various settlements.