Nashoba Commune

The Nashoba Community was an experimental project of Frances "Fanny" Wright, initiated in 1825 to educate and emancipate slaves. It was located in a 2,000-acre (8 km²) woodland on the side of present-day Germantown, Tennessee, a Memphis suburb, along the Wolf River. It was a small-scale test of her full-compensation emancipation plan in which no slaveholders would lose money for emancipating slaves. Instead, Wright proposed that, through a system of unified labor, the slaves would buy their freedom and then be transported to the independent settlements of Liberia and Haiti.

The commune was to create a demonstration of Wright's emancipation plan: to create a place to educate slaves and prepare them for freedom and colonization in Haiti or Liberia. Wright was strongly influenced by Robert Owen and his utopian community, New Harmony, Indiana. Surviving for three years, Nashoba outlasted New Harmony.

Wright first expressed her plan of emancipation in an article called “A Plan for the Gradual Abolition of Slavery in the United States, without Danger of Loss to the Citizens of the South,” which she published in the New Harmony Gazette in October 1825. Wright believed that if she could arrange emancipation without financial loss to slaveholders, planters of the South would use it. She believed that slaveholders were “anxious to manumit their people, but apprehensive of throwing them unprepared into the world.” Wright imagined that if her experimental community was successful, its methods could be applied throughout the nation.

Wright raised funds and recruited people . Among the first were the Englishman George Flower and his family, who had founded another settlement in Albion, Illinois. Wright could not raise sufficient monetary support and ended up using a good portion of her own fortune to buy land and slaves. She called it "Nashoba," the Chickasaw word for "wolf."

Nashoba is remembered as an egalitarian, interracial community, but it did not reach these goals. While Wright was a champion of emancipation, the slaves at the community were her property until they could buy themselves out. In “Revisiting Nashoba,” Gail Bederman says, “Nashoba’s continued commitment to colonization and fully compensated emancipation meant that its slaves remained both subordinates and, most fundamentally, property.”

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