Shakers: Then and Now
by W.F. PRICE on MAY 8, 2014
Contemporary feminists don’t often bring up the Shakers, an early, egalitarian feminist Quaker offshoot, but they are a highly relevant sect with an uncanny resemblance to feminists. Founded in the 18th century by a charismatic English priestess named Ann Lee, who subsequently emigrated to New York, the faith rose to some prominence and renown by the mid-19th century before dwindling almost to extinction in the 20th century. Today, three Shakers remain.
Ann Lee pioneered a form of goddess worship, and held herself out to be the second coming of Jesus — a component of a mixed-gender, quadrune God. Long before modern feminism, she enforced strict gender equality at every level of her church, communal ownership of property and ritualized purity. Shakers were known best for their bizarre form of worship, from which they derived their name. Shaker services featured ecstatic dances replete with speaking in tongues, rolling around on the ground and, at times, barking like dogs. However, despite their energetic religious expressions, Shakers were generally a sober, industrious people, and their settlements could be enormously productive. Even today, antique Shaker furniture, known for its rugged, tasteful simplicity, commands a high price, and the style is widely imitated.
So what became of the Shakers?
To put it simply, they just died off. One of the tenets of their faith was that marriage and sexual relations caused spiritual pollution, and that in order to achieve perfect equality men and women should be as brother and sister to each other rather than husband and wife. Furthermore, families were an impediment to the communal lifestyle, as parents naturally favored their children over the rest of the community. Mother Ann, the female incarnation of the messiah, therefore banned them outright.
Enforcing celibacy in mixed communities would seem to be an impossible task, but the Shakers set up a strict hierarchy of Elders and Eldresses and deacons and deaconesses to enforce the sexual prohibition. Shakers who spent time outside the community were interrogated upon their return. Outside visitors were held to strict rules, and much of the community was off-limits to them. On occasion, when young local men attempted to elope with Shaker girls, the “sisters” were known to have attacked and beaten them with mop and broom handles. Typical boys’ play, such as wrestling and playing ball, was prohibited, and close male friendship strongly discouraged, presumably to suppress masculinization. Eldresses employed spies to keep track of the whereabouts and activities of the young and lusty.
The result of this was that young Shakers, who could choose to leave at the age of 21, left in droves — especially the males. The retention rate was only 25%. Shaker numbers were augmented by accepting foundlings and poaching husbands or wives from nuclear families and keeping the children. This prompted a Kentucky law that permitted divorce on the grounds of a spouse joining a Shaker community, with property and child custody remaining with the non-Shaker parent.
So why, with all the difficulties caused by enforced celibacy, did the rule remain in effect? According to Shaker historian Glendyne R. Wergland, it was how Shakers maintained gender equality:
Celibacy was the key to Shaker equality. By eliminating marriage, Shakers eliminated the source of men’s traditional authority over women. Living as virgins, male and female alike, Believers diverged from mainstream traditions that valued women’s virginity but did not apply the same standard to men. The Shakers rejected the hypocritical double standard and established women;s equality by applying the same norm of chastity to men and women — and upheld it in practice as well as in theory. This study shows how women working together consolidated their gains, then expanded their power. Here, then, are examples of women serving in equality with men, women in partnership with men, and women in ascendancy over men. By the end of the nineteenth century, even outsiders recognized that Shaker society had become a gynocracy.
Perhaps, then, the price for gender equality is ultimately ethnic extinction, and this explains why patriarchy has always been the norm, and gynocracy the exception. This would also explain why major religions are invariably patriarchal, while female-oriented faiths, like Shakerism – and now the Episcopal Church – eventually die out.
However, more ominously today, it is not only some odd sects or cults that have adopted the Shakers’ values, but an entire political party, and indeed the secular orthodoxy that dominates the national narrative. Are Americans destined, under an equalist, gynocratic rule, to dwindle and die out? To the Shakers, that wouldn’t have been a tragedy; the equalist heavenly kingdom is not concerned with such trifles as the survival of peoples, as it is eternal. The rest of us, however, might do well to ask whether the destiny of our posterity concerns us, and if so, why we should allow today’s neo-Shakers so much power over its fate.