Free love
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The term free love has been used since the nineteenth century to describe a philosophy and social movement that seeks freedom from state and church interference in personal relationships. Marriage is rejected as form of social bondage that restricts personal freedoms, particularly for women. In addition, some free love writing has argued that both men and women have the right to sexual pleasure. While the phrase "free love" is sometimes associated with promiscuity in the popular imagination, the number of sexual partners is not a determining factor — free love practice may involve long-term monogamous relationships, but would not include institutional forms of polygamy.
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Historical precedents
A number of utopian social movements throughout history have shared a vision of free love. In the 6th century AD, adherents of Mazdakism in pre-Muslim Persia apparently supported a kind of free love in the place of marriage,<ref>Crone, Patricia, Kavad’s Heresy and Mazdak’s Revolt, in: Iran 29 (1991), S. 21-40</ref> and like many other free love movements, also favored vegetarianism, pacificism, and communalism. Some writers have posited a conceptual link between rejection of private property and the rejection of marriage as a form of ownership. Some folk stories from the period reflect a vision of a free love society, such as "The Tale of Abdullah the Fisherman and Abdullah the Merman" from The Book of One Thousand and One Nights (c. 8th century).<ref>Irwin, Robert, Political Thought in The Thousand and One Nights, in: Marvels & Tales - Volume 18, Number 2, 2004, pp. 246-257. Wayne State University Press</ref>
Karl Kautsky, writing in 1895, noted that a number of "communistic" movements throughout the Middle Ages also rejected marriage.<ref>Kautsky, Karl (1895), Die Vorläufer des neuen Sozialismus, vol.I: Kommunistische Bewegungen in Mittelalter, Stuttgart: J.W. Dietz.</ref> Typical of such movements, the Cathars of 10th to 14th century Western Europe freed followers from all moral prohibition and religious obligation, but respected those who lived simply, avoided the taking of human or animal life, and were celibate. Women had an uncommon equality and autonomy, even as religious leaders. The Cathars and similar groups (the Waldenses, Apostle brothers, Begardes and Beguines, Lollards, and Hussites) were branded as heretics by the Catholic Church and brutally suppressed. Other movements shared their critique of marriage, but advocated free sexual relations rather than celibacy, such as the Brothers and Sisters of the Free Spirit.
18th and 19th century Europe
Pioneering English feminist Mary Wollstonecraft felt that women should not give up freedom and control of their sexuality, and thus didn't marry partner Gilbert Imlay, despite the two having a child together. Though the relationship ended badly, due in part to the discovery of Imlay's infidelity, Wollstonecraft's belief in free love survived. She developed a relationship with early English anarchist William Godwin, who shared her free love ideals, and published on the subject throughout his life. However, the two did decide to marry. Their child, Mary took up with the English romantic poet Percy Bysshe Shelley at a young age. Percy also wrote in defence of free love (and vegetarianism) in the prose notes of Queen Mab (1813), in his essay On Love (c1815) and in the poem Epipsychidion (1821):
I never was attached to that great sect,
Whose doctrine is, that each one should select
Out of the crowd a mistress or a friend,
And all the rest, though fair and wise, commend
To cold oblivion...
Free love has this, different from gold and clay,
That to divide is not to take away.
Sharing the free love ideals of the earlier social movements, as well as their feminism, pacifism and simple communal life, were the utopian socialist communities of early 19th century France and Britain, associated with writers and thinkers such as Henri de Saint-Simon and Charles Fourier in France and Robert Owen in England. Fourier, who coined the term feminism, argued that true freedom could only occur without masters, without the ethos of work, and without suppressing passions; the suppression of passions is not only destructive to the individual, but to society as a whole. He argued that all sexual expressions should be enjoyed as long as people are not abused, and that "affirming one's difference" can actually enhance social integration. The Saint-Simonian feminist Pauline Roland took a free love stance against marriage, having four children in the 1830s, all of whom bore her name.
19th century United States
Christian socialist writer John Humphrey Noyes has been credited with coining the term 'free love' in the mid nineteenth century, although he preferred to use the term 'complex marriage'. Noyes founded the Oneida Society in 1848, a utopian community that "[rejected] conventional marriage both as a form of legalism from which Christians should be free and as a selfish institution in which men exerted rights of ownership over women". He found scriptural justification: "In the resurrection they neither marry nor are given in marriage, but are like the angels in heaven" (Matt. 22:30). Noyes also supported eugenics, and only certain people were allowed to become parents.
A number of individualist anarchists and feminists in the U.S. embraced free love from the late 19th century, such as Josiah Warren, Lois Waisbrooker, Lillian Harman, Moses Harman, Angela Heywood, Ezra Heywood and Benjamin Tucker. They viewed sexual freedom as a clear, direct expression of an individual's self-ownership, stressing women's rights since most sexual laws discriminated against women. A number of communities of a range of class backgrounds adopted free love ideas which sought to separate the state from sexual matters such as marriage, adultery, divorce, age of consent, and birth control.
Elements of the free love movement also had links to abolitionist movements, drawing parallels between slavery and "sexual slavery" (marriage), and forming alliances with black activists. They also had many opponents, and Moses Harman spent two years in jail after a court determined that a journal he published was "obscene" under the notorious Comstock Law. In particular, the court objected to three letters to the editor, one of which described the plight of a woman who had been raped by her husband, tearing stitches from a recent operation after a difficult childbirth and causing severe hemorrhaging. The letter lamented the woman's lack of legal recourse. Ezra Heywood, who had already been prosecuted under the Comstock Law for a pamphlet attacking marriage, reprinted the letter in solidarity with Harman and was also arrested and sentenced to two years in prison.
Victorian feminist Victoria Woodhull (1838 – 1927), the first woman to run for presidency in the U.S. in 1872, was also called "the high priestess of free love". In 1871, Woodhall wrote:
"Yes, I am a Free Lover. I have an inalienable, constitutional and natural right to love whom I may, to love as long or as short a period as I can; to change that love every day if I please, and with that right neither you nor any law you can frame have any right to interfere. And I have the further right to demand a free and unrestricted exercise of that right, and it is your duty not only to accord it, but, as a community, to see that I am protected in it. I trust that I am fully understood, for I mean just that, and nothing less!" And the Truth Shall Make You Free (November 20, 1871)
The women's movement, free love and spiritualism were three strongly linked movements at the time, and Woodhull was also a spiritualist leader. Fellow social reformer and educator Mary Gove Nichols (1810-84) was also outspoken in support of free love. She was happily married (to her second husband), who was also a key player in the movement, and together they published a newspaper, wrote medical books and articles, a novel, and a treatise on marriage.
Publications of the movement in the second half of the nineteenth century included Nichols' Monthly, The Social Revolutionist, Woodhull & Claflin's Weekly (ed. Victoria Woodhull and her sister Tennessee Clafin), The Word (ed. Ezra Heywood), Lucifer, the Light-Bearer (ed. Moses Harman) and the German-language Detroit newspaper Der Arme Teufel (ed. Robert Reitzel). Organisations included the New England Free Love League, founded with the assistance of Benjamin Tucker as a spin off from the New England Labor Reform League (NELRL). A minority of freethinkers also supported free love.<ref>Kirkley, Evelyn A. 2000. Rational Mothers and Infidel Gentlemen: Gender and American Atheism, 1865–1915. (Women and Gender in North American Religions.) Syracuse, N.Y.: Syracuse University Press. 2000. Pp. xviii, 198</ref>
Turn of the century
United Kingdom
Toward the end of the 19th century in the United Kingdom, free love was a topic of discussion among a minority of freethinkers, socialists and feminists. Many of them were associated with The Fellowship of the New Life, such as Olive Schreiner and Edward Carpenter. Carpenter was one of the first writers to defend homosexuality in the English language. Like many of the movements before them who were associated with free love, the group also favored a simple communal life, pacifism and vegetarianism.
Australia
There was also an interest in free love among the late 19th-century Left in Australia. In 1886, the Melbourne Anarchist Club led a debate on the topic, and a couple of years later released an anonymous pamphlet on the subject: 'Free Love - Explained and Defended' (possibly written by David Andrade or Chummy Fleming). Newcastle libertarian Alice Winspear, the wife of pioneer socialist William Robert Winspear, wrote: "Let us have freedom — freedom for both man and woman — freedom to earn our bread in whatever vocation is best suited to us, and freedom to love where we like, and to live only with those whom we love, and by whom we are loved in return." A couple of decades later, the Melbourne anarchist feminist poet Lesbia Harford also championed free love.
United States
Anarchist free love movements continued into early 1900s in bohemian circles in New York's Greenwich Village. A group of Villagers lived free love ideals and promoted them in the political journal The Masses and its sister publication The Little Review, a literary journal. Incorporating influences from the writings of English homosexual socialist Edward Carpenter and international sexologist Havelock Ellis, women such as Emma Goldman campaigned for a range of sexual freedoms, including homosexuality and access to contraception. Other notable figures among the Greenwich Village scene who have been associated with free love include Edna St. Vincent Millay, Max Eastman, Crystal Eastman, Floyd Dell, Mabel Dodge Luhan, Ida Rauh, Hutchins Hapgood and Neith Boyce. Dorothy Day also wrote passionately in defence of free love, women's rights, and contraception — but later, after converting to Catholicism, she criticise the sexual revolution of the sixties.
Japan
The anarchist feminist Ito Noe (1895-1923) and her lover, the male anarchist Osugi Sakae (1885-1923), promoted free love in Japan. They were murdered by a squad of military police.
USSR
in Russia, Alexandra Kollontai, the most prominent woman in the Soviet administration, was ridiculed for her support for free love by male party heavyweights such as Vladimir Lenin.
Germany
In Germany, from 1891 to 1919, the Verband Fortschrittlicher Frauenvereine (League of Progressive Women's Associations) called for a boycott of marriage and for the enjoyment of sexuality. Founded by Lily Braun and Minna Cauer, the league also aimed to organise prostitutes into labor unions, taught contraception, and supported the right to abortion and the abolition of criminal penalties against homosexuality, as well as running child care programs for single mothers. In 1897, teacher and writer Emma Trosse published a brochure titled Ist freie Liebe Sittenlosigkeit? ("Is free love immoral?"). The wordwide homosexual emancipation movement also began in Germany in the late 19th century, and many of the thinkers whose work inspired sexual liberation in the 20th century were also from the German-speaking world, such as Sigmund Freud, Otto Gross, Herbert Marcuse and Wilhelm Reich.
1940s - 1960s
From the late 1940s to the 1960s, the bohemian free love tradition of Greenwich Village was carried on by the beat generation, although differing with their predecessors in being an apparently male-dominated movement. The Beats also produced the first appearance of male homosexual champions of free love in the U.S., with writers such as Allen Ginsberg and William S. Burroughs. Like some of those before, the beats challenged a range of social conventions, and found inspiration in aspects of black culture (such as jazz music). The tradition of sexology continued to gain prominence throughout the era, with the works of researchers like Alfred Kinsey lending a new legitimacy to challenges to traditional values regarding sex and marriage.
The sexual revolution and beyond
Template:Main Free love became a prominent phrase used by and about the new social movements and counterculture of the 1960s and 1970s, typified by the Summer of Love in 1967 and the slogan "make love not war". Unrestrained sexuality became a new norm in some of these youth movements, leading certain feminists to critique the 60s/70s "free love" as a way for men to pressure women into sex; women who said "no" could be characterized as prudish and uptight.
In the 1980s, concerns over AIDS and other sexually transmitted diseases tempered the promiscuity of the 1970s, but many of the sexual reforms advocated by earlier free love movements had become mainstream: legalisation of adultery, birth control, and homosexuality; personal freedom in choosing love and/or sex; and women's rights in general. Chastity, virginity, and subservience in marriage had much less power as social ideals for women.
Modern descendents of free love could be seen to include the polyamory and queer movements of the 1990s and contemporary sex radicals like Susie Bright, Patrick Califia and Annie Sprinkle.
See also
References
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Further reading
- Sears, Hal, The Sex Radicals: Free Love in High Victorian America (Lawrence, KS: The Regents Press of Kansas, 1977
- Joanne E. Passet, Sex Radicals and the Quest for Women’s Equality. Champaign: University of Illinois Press, 2003. ISBN 0-252-02804-X.
- Martin Blatt, Free Love and Anarchism: The Biography of Ezra Heywood (Urbana: University of Illinois Press, 1989)
- Barbara Goldsmith, Other Powers: The Age of Suffrage, Spiritualism, and the Scandalous Victoria Woodhull, 1999, ISBN 0060953322
- Françoise Basch, Rebelles américaines au XIXe siècle : mariage, amour libre et politique (Paris : Méridiens Klincksieck, 1990).de:Freie Liebe