delinquents swell, as hundreds of thousands of youngsters flee their homes, and students rampage at universities in all the techno-societies, we can expect vociferous demands for an end to parental dilettantism.
There are far better ways to cope with the problems of youth, but professional parenthood is certain to be proposed, if only because it fits so perfectly with the society's overall push toward specialization. Moreover, there is a powerful, pent-up demand for this social innovation. Even now millions of parents, given the opportunity, would happily relinquish their parental responsibilities – and not necessarily through irresponsibility or lack of love. Harried, frenzied, up against the wall, they have come to see themselves as inadequate to the tasks. Given affluence and the existence of specially-equipped and licensed professional parents, many of today's biological parents would not only gladly surrender their children to them, but would look upon it as an act of love, rather than rejection.
Parental professionals would not be therapists, but actual family units assigned to, and well paid for, rearing children. Such families might be multi-generational by design, offering children in them an opportunity to observe and learn from a variety of adult models, as was the case in the old farm homestead. With the adults paid to be professional parents, they would be freed of the occupational necessity to relocate repeatedly. Such families would take in new children as old ones 'graduate' so that age-segregation would be minimized.
Thus newspapers of the future might well carry advertisements addressed to young married couples: 'Why let parenthood tie you down? Let us raise your infant into a responsible, successful adult. Class A Pro-family offers: father age 39, mother, 36, grandmother, 67. Uncle and aunt, age 30, live in, hold part-time local employment. Fourchild-unit has opening for one, age 6 – 8. Regulated diet exceeds government standards. All adults certified in child development and management. Bio-parents permitted frequent visits. Telephone contact allowed. Child may spend summer vacation with bio-parents. Religion, art, music encouraged by special arrangement. Five year contract, minimum. Write for further details.'
The 'real' or 'bio-parents' could, as the ad suggests, fill the role presently played by interested godparents, namely that of friendly and helpful outsiders. In such a way, the society could continue to breed a wide diversity of genetic types, yet turn the care of children over to mother-father groups who are equipped, both intellectually and emotionally, for the task of caring for kids.
Quite a different alternative lies in the communal family. As transience increases the loneliness and alienation in society, we can anticipate increasing experimentation with various forms of group marriage. The banding together of several adults and children into a single 'family' provides a kind of insurance against isolation. Even if one or two members of the household leave, the remaining members have one another. Communes are springing up modeled after those described by psychologist B. F. Skinner in Walden Two and by novelist Robert Rimmer in The Harrad Experiment and Proposition 31. In the latter work, Rimmer seriously proposes the legalization of a 'corporate family' in which from three to six adults adopt a single name, live and raise children in common, and legally incorporate to obtain certain economic and tax advantages.
According to some observers, there are already hundreds of open or covert communes dotting the American map. Not all, by any means, are composed of young people or hippies. Some are organized around specific goals – like the group, quietly financed by three East Coast colleges – which has taken as its function the task of counseling college freshmen, helping to orient them to campus life. The goals may be social, religious, political, even recreational. Thus we shall before long begin to see communal families of surfers dotting the beaches of California and Southern France, if they don't already. We shall see the emergence of communes based on political doctrines and religious faiths. In Denmark, a bill to legalize group marriage has already been introduced in the Folketing (Parliament). While passage is not imminent, the act of introduction is itself a significant symbol of change.
In Chicago, 250 adults and children already live together in 'family-style monasticism' under the auspices of a new, fast-growing religious organization, the Ecumenical Institute. Members share the same quarters, cook and eat together, worship and tend children in common, and pool their incomes. At least 60,000 people have taken 'EI' courses and similar communes have begun to spring up in Atlanta, Boston, Los Angeles and other cities. 'A brand- new world is emerging,' says Professor Joseph W. Mathews, leader of the Ecumenical Institute, 'but people are still operating in terms of the old one. We seek to re-educate people and give them the tools to build a new social context.'
Still another type of family unit likely to win adherents in the future might be called the 'geriatric commune' – a group marriage of elderly people drawn together in a common search for companionship and assistance. Disengaged from the productive economy that makes mobility necessary, they will settle in a single place, band together, pool funds, collectively hire domestic or nursing help, and proceed – within limits – to have the 'time of their lives.'
Communalism runs counter to the pressure for ever greater geographical and social mobility generated by the thrust toward super-industrialism. It presupposes groups of people who 'stay put.' For this reason, communal experiments will first proliferate among those in the society who are free from the industrial discipline – the retired population, the young, the dropouts, the students, as well as among self-employed professional and technical people. Later, when advanced technology and information systems make it possible for much of the work of society to be done at home via computer-telecommunication hookups, communalism will become feasible for larger numbers.
We shall, however, also see many more 'family' units consisting of a single unmarried adult and one or more children. Nor will all of these adults be women. It is already possible in some places for unmarried men to adopt children. In 1965 in Oregon, for example, a thirtyeight-year-old musician named Tony Piazza became the first unmarried man in that state, and perhaps in the United States, to be granted the right to adopt a baby. Courts are more readily granting custody to divorced fathers, too. In London, photographer Michael Cooper, married at twenty and divorced soon after, won the right to raise his infant son, and expressed an interest in adopting other children. Observing that he did not particularly wish to remarry, but that he liked children, Cooper mused aloud: 'I wish you could just ask beautiful women to have babies for you. Or any woman you liked, or who had something you admired. Ideally, I'd like a big house full of children – all different colors, shapes and sizes.' Romantic? Unmanly? Perhaps. Yet attitudes like these will be widely held by men in the future.
Two pressures are even now softening up the culture, preparing it for acceptance of the idea of childrearing by men. First, adoptable children are in oversupply in some places. Thus, in California, disc jockeys blare commercials: 'We have many wonderful babies of all races and nationalities waiting to bring love and happiness to the right families ... Call the Los Angeles County Bureau of Adoption.' At the same time, the mass media, in a strange nonconspiratorial fashion, appear to have decided simultaneously that men who raise children hold special interest for the public. Extremely popular television shows in recent seasons have glamorized womanless households in which men scrub floors, cook, and, most significantly, raise children.
As homosexuality becomes more socially acceptable, we may even begin to find families based on homosexual 'marriages' with the partners adopting children. Whether these children would be of the same or opposite sex remains to be seen. But the rapidity with which homosexuality is winning respectability in the techno- societies distinctly points in this direction. In Holland not long ago a Catholic priest 'married' two homosexuals, explaining to critics that 'they are among the faithful to be helped.' England has rewritten its relevant legislation; homosexual relations between consenting adults are no longer considered a crime. And in the United States a meeting of Episcopal clergymen concluded publicly that homosexuality might, under certain circumstances, be adjudged 'good.' The day may also come when a court decides that a couple of stable, well educated homosexuals might make decent 'parents.'
We might also see the gradual relaxation of bars against polygamy. Polygamous families exist even now, more widely than generally believed, in the midst of 'normal' society. Writer Ben Merson, after visiting several such families in Utah where polygamy is still regarded as essential by certain Mormon fundamentalists, estimated that there are some 30,000 people living in underground family units of this type in the United States. As sexual attitudes loosen up, as property rights become less important because of rising affluence, the social repression of polygamy may come to be regarded as irrational. This shift may be facilitated by the very mobility that compels men to spend considerable time away from their present homes. The old male fantasy of the Captain's Paradise may become a reality for some, although it is likely that, under such circumstances, the wives left behind will demand extramarital sexual rights. Yesterday's 'captain' would hardly consider this possibility. Tomorrow's may feel quite
