justify the statement communalism is a divisive force which destroy unity and peace of a nation
Answers
Answer:
Communalism is a system that integrates communal ownership and confederations of highly localized independent communities. A prominent libertarian socialist, Murray Bookchin, defines the communalist political philosophy that he developed as "a theory of government or a system of government in which independent communes participate in a federation", as well as "the principles and practice of communal ownership". The term 'government' in this case does not imply acceptance of a state or top-down hierarchy.
Many historical communities practicing utopian socialism or anarcho-communism did implement internal rules of communalist property ownership in the context of federated communalism. It is at least theoretically possible for a federation of communes to include communes which do not practice communalist rules of property, which is to say, that the overall national government may be a federation of communes, but that private property rather than communalist property is the order within each such commune. Karl Marx, often viewed as the founder of modern communism, criticized older forms, including primitive communism or utopian socialism, as poorly conceived or prone to disintegration in practice.
The Plymouth Colony was established by Separatist Pilgrims who had travelled from Europe in order to flee religious persecution and establish a religious community separate from the Church of England. The social and legal systems of the colony were tied to their religious beliefs as well as English Common Law. The presence of secular planters ("The Strangers") hired by the London merchant investors who funded their venture led to tension and factionalization in the fledgling settlement, especially because of the policies of land use and profit-sharing, but also in the way each group viewed workdays and holidays. This form of common ownership was the basis for the contract agreed upon by the venture and its investors. It was more akin to what we now think of as a privately held corporation, as the common ownership of property and profits was insured by the issuing of stock to the settlers and investors. It was also temporary, with a division of the common property and profits scheduled to take place after seven years. Although each family controlled their own home and possessions, corn was farmed on a communal plot of land with the harvest divided equally amongst the settlers. The secular planters resented having to share their harvest with families whose religious beliefs so sharply conflicted with their own and as a result shirked work and resorted to thievery, whilst the Pilgrims resented the secular planters taking days off for holidays (especially Christmas) and their frequent carousing and revelry which often left them unfit for work. This conflict resulted in a corn production which was insufficient for the needs of the settlement. Because further supplies from their investors were withheld due to a dispute of the agreed upon payments from the settlement, starvation became imminent. As a result, for the planting of 1623, each family was temporarily assigned their own plot of land to tend with the right to keep all that was harvested from that plot, whether it be sufficient or not and all other production responsibilities and the goods produced therefrom would continue to remain as was originally agreed upon.
The Marxist theorist Karl Kautsky argued that communalistic tendencies were often present in radical Reformation-era Christian movements in Europe. Some features of Waldensian movement and associated communes in northern Italy in the 13th and 14th centuries followed certain aspects of communal ownership. Famously, Czech Taborites (radical section of the Hussite movement) in the 15th century attempted to build a society of shared property in the city of Tábor in south Bohemia. Certain aspects and streams within the German Peasants' War in German areas of the 16th century, particularly Thomas Müntzer and the so-called Zwickau prophets had a strong social egalitarian spirit. European Radical Reformation of Anabaptist and different groups of Schwarzenau Brethren started processes which later led to communal movements of Shakers, Hutterites and the Bruderhof. Hutterite Colonies and Bruderhof Communities have continued this model into the 21st century. The Anabaptist Münster Rebellion of 1534–1535 attempted to establish a society based on community of goods. All of these post-Reformation attempts were led by biblical literalism in which they referred to previously mentioned passages from the Book of Acts. Radicalism of their social experiments was further heightened by chiliasm and ardent expectation of theocracy.
LISTEN I AM NOT A SCAM TOOK THIS FROM A BOOK. PLEASE MARK ME THE BRAINILEST JUST WANT TO HELP.
Explanation:
Explanation: