ip structure that is loose but it enforces rules that are quite strong.
The Father Divine movement also had no specific territory that it occupied. But in this case there was a definite center, a very different type of pseudo-territory, and entirely different from the Gypsies organization of their community in terms of the individual homes. Father Divine and Mother Divine were the centers of the group (she after his death) and actual physical proximity to Father Divine was the highest good. This meant that the community undertook every action (work, recreation) in view of how close it placed them to Father Divine. This also meant that gradations of membership were implicit in the group. A person who moved upward in the ranks of the Movement was basically moving physically closer to Father Divine. This created a territory that expanded to Mother Divine, then to the various levels of the inner circle (as it was appropriately called), to the members who worked in Movement businesses, and to the members who lived in their own homes (adherents). It was a community that emphasized the importance of being as deeply involved as possible as its highest good.
The Oneida community was also centered on a single person but it chose physical isolation and, even if it did not conceive of it in this way, social ostracization as the means of maintaining its coherent nature. The choice of separation was inherent in the idea of Perfectionism and the collective marriage, eugenic ideas, and other aspects of the community life, while they may have contributed to the development of perfection (and were definitely the working out of one man's peculiar ideas), were also a means of making separation inevitable since these ideas were repellent to the vast majority of nineteenth-century Americans.
2. Show how the Amish, Gypsies, Oneida and Father Divine Movement are alienated.
For the Amish alienation is largely the result of the growing red...