Noyes about issues and personalities, about her love affairs, about her doubts about communism and her love of music, and her anguish over the loss of two partners. Throughout the memoir she is torn by her desire for romance and her duty to the community."--Jacket.

³There was little danger of encountering the Bennet sisters ever again.² Jane Austen's classic novel Pride and Prejudice is beloved by millions, but little is revealed in the book about the mysterious and handsome hero, Mr. Darcy. And so the question has long remained: Who is Fitzwilliam Darcy? Pamela Aidan's trilogy finally answers that long-standing question, creating a rich parallel story that follows Darcy as he meets and falls in love with Elizabeth Bennet. Duty and Desire, the second book in the trilogy, covers the "silent time" of Austen's novel, revealing Darcy's private struggle to overcome his attraction to Elizabeth while fulfilling his roles as landlord, master, brother, and friend. When Darcy pays a visit to an old classmate in Oxford in an attempt to shake Elizabeth from his mind, he is set upon by husband-hunting society ladies and ne'er-do-well friends from his university days, all with designs on him -- some for good and some for ill. He and his sartorial genius of a valet, Fletcher, must match wits with them all, but especially with the curious Lady Sylvanie. Irresistibly authentic and entertaining, Duty and Desire remains true to the spirit and events of Pride and Prejudice while incorporating fascinating new characters, and is sure to dazzle Austen fans and newcomers alike.

Combining compelling narrative and grand historical sweep, Forgotten Allies offers a vivid account of the Oneida Indians, forgotten heroes of the American Revolution who risked their homeland, their culture, and their lives to join in a war that gave birth to a new nation at the expense of their own. Revealing for the first time the full sacrifice of the Oneidas in securing independence, Forgotten Allies offers poignant insights about Oneida culture and how it changed and adjusted in the wake of nearly two centuries of contact with European-American colonists. It depicts the resolve of an Indian nation that fought alongside the revolutionaries as their valuable allies, only to be erased from America's collective historical memory. Beautifully written, Forgotten Allies recaptures these lost memories and makes certain that the Oneidas' incredible story is finally told in its entirety, thereby deepening and enriching our understanding of the American experience.

The "free love" Oneida Community, founded in New York state during the turbulent decades before the Civil War, practiced an extraordinary system of "complex marriage" as part of its sustained experiment in creating the kingdom of heaven on earth. For more than thirty years, two hundred adult members considered themselves heterosexually married to the entire community rather than to a single monogamous partner. Free Love in Utopia provides the first in-depth account of how complex marriage was introduced among previously monogamous or single Oneida Community members. Bringing together vivid, firsthand writings by members of the community--including personal correspondence, memoranda on spiritual and material concerns, and official pronouncements--this volume portrays daily life in Oneida and the deep religious commitment that permeated every aspect of it. It also presents a complex portrait of the community's founder, John Humphrey Noyes, who demanded not only complete religious loyalty from his followers but also minute control over their sexual lives. It recounts the formidable legal suits faced by the community--one of which almost forced it to disband in 1852--and the critical behind-the-scenes work of Noyes's second-in-command, John L. Miller. Most important, Free Love in Utopia describes in detail how Oneida's "enlarged family" was created and how its unorthodox practices affected its members. Key selections from a large collection of primary documents detailing Oneida's early years were compiled by George Wallingford Noyes, nephew of the founder. The present volume, astutely edited and introduced by noted communitarian scholar Lawrence Foster, marks the first publication of G. W. Noyes's remarkable manuscript, excerpted from the irreplaceable original documents that were deliberately burned after his death. The volume also reproduces Oneida's First Annual Report, which contains the sexual manifesto that underlay the community.

A fascinating and unusual chapter in American history about a religious community that held radical notions of equality, sex, and religion---only to transform itself, at the beginning of the twentieth century, into a successful silverware company and a model of buttoned-down corporate propriety. In the early nineteenth century, many Americans were looking for an alternative to the Puritanism that had been the foundation of the new country. Amid the fervor of the religious revival known as the Second Great Awakening, John Humphrey Noyes, a spirited but socially awkward young man, attracted a group of devoted followers with his fiery sermons about creating Jesus’ millennial kingdom here on Earth. Noyes established a revolutionary community in rural New York centered around achieving a life free of sin through God’s grace, while also espousing equality of the sexes and “complex marriage,” a system of free love where sexual relations with multiple partners was encouraged. Noyes’s belief in the perfectibility of human nature eventually inspired him to institute a program of eugenics, known as stirpiculture, that resulted in a new generation of Oneidans who, when the Community disbanded in 1880, sought to exorcise the ghost of their fathers’ disreputable sexual theories. Converted into a joint-stock company, Oneida Community, Limited, would go on to become one of the nation’s leading manufacturers of silverware, and their brand a coveted mark of middle-class respectability in pre- and post-WWII America. Told by a descendant of one of the Community’s original families, Ellen Wayland-Smith's Oneida is a captivating story that straddles two centuries to reveal how a radical, free-love sect, turning its back on its own ideals, transformed into a purveyor of the white-picket-fence American dream.

Victor Hawley was a thirty-year-old dental assistant with a passion for collecting butterflies, who fell in love with Mary Jones, another colony member. Because of the community's unique social and sexual practices, however, the two were kept apart and denied their request to have a child. In the eyes of the community, their love was unsanctified. Instead, on the order of colony founder John Humphrey Noyes, Jones was subsequently impregnated by Noyes's son. Fogarty effectively uses the diary to illuminate with particular clarity the largely ignored darker side of the community. Thus this rare chronicle opens for radical reinterpretation the Oneida Community's plan on procreation and the central role that sexual domination played in its history. Hawley's intense struggle to reconcile individual and community needs and desires illustrates a fundamental tension that characterized the community in the years immediately preceding its dissolution. In 1877, after twenty-three years at Oneida, Victor Hawley left the community with Mary Jones after he nursed her through an agonizing pregnancy that ended in stillbirth. They married, had five children, and lived on their own, outside the embrace of Eden. From numerous entries in Hawley's secret diary, which were written in an arcane shorthand, Robert S. Fogarty successfully extracts some astonishing personal details, which include descriptions of areas of community life never before revealed on such matters as religious commitment and experiments in eugenics. Special Love / Special Sex will be specifically of interest to scholars in utopian and communitarian studies and to social historians.

Robert A. Williams Jr. boldly exposes the ongoing legal force of the racist language directed at Indians in American society. Fueled by well-known negative racial stereotypes of Indian savagery and cultural inferiority, this language, Williams contends, has functioned “like a loaded weapon” in the Supreme Court’s Indian law decisions. Beginning with Chief Justice John Marshall’s foundational opinions in the early nineteenth century and continuing today in the judgments of the Rehnquist Court, Williams shows how undeniably racist language and precedent are still used in Indian law to justify the denial of important rights of property, self-government, and cultural survival to Indians. Building on the insights of Malcolm X, Thurgood Marshall, and Frantz Fanon, Williams argues that racist language has been employed by the courts to legalize a uniquely American form of racial dictatorship over Indian tribes by the U.S. government. Williams concludes with a revolutionary proposal for reimagining the rights of American Indians in international law, as well as strategies for compelling the current Supreme Court to confront the racist origins of Indian law and for challenging bigoted ways of talking, thinking, and writing about American Indians. Robert A. Williams Jr. is professor of law and American Indian studies at the James E. Rogers College of Law, University of Arizona. A member of the Lumbee Indian Tribe, he is author of The American Indian in Western Legal Thought: The Discourses of Conquest and coauthor of Federal Indian Law.