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. My Three Sons, The Rifleman, Bonanza and Bachelor Father are four examples.
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 differently about it.
Still another family form is even now springing up in our midst, a novel childrearing unit that I call the "aggregate family" – a family based on relationships between divorced and remarried couples, in which all the children become part of "one big family." Though sociologists have paid little attention as yet to this phenomenon, it is already so prevalent that it formed the basis for a hilarious scene in a recent American movie entitled Divorce American Style. We may expect aggregate families to take on increasing importance in the decades ahead.
Childless marriage, professional parenthood, postretirement childrearing, corporate families, communes, geriatric group marriages, homosexual family units, polygamy – these, then, are a few of the family forms and practices with which innovative minorities will experiment in the decades ahead. Not all of us, however, will be willing to participate in such experimentation. What of the majority?
THE ODDS AGAINST LOVE
Minorities experiment; majorities cling to the forms of the past. It is safe to say that large numbers of people will refuse to jettison the conventional idea of marriage or the familiar family forms. They will, no doubt, continue searching for happiness within the orthodox format. Yet, even they will be forced to innovate in the end, for the odds against success may prove overwhelming.
The orthodox format presupposes that two young people will "find" one another and marry. It presupposes that the two will fulfill certain psychological needs in one another, and that the two personalities will develop over the years, more or less in tandem, so that they continue to fulfill each other's needs. It further presupposes that this process will last "until death do us part." These expectations are built deeply into our culture. It is no longer respectable, as it once was, to marry for anything but love. Love has changed from a peripheral concern of the family into its primary justification. Indeed, the pursuit of love through family life has become, for many, the very purpose of life itself.
Love, however, is defined in terms of this notion of shared growth. It is seen as a beautiful mesh of complementary needs, flowing into and out of one another, fulfilling the loved ones, and producing feelings of warmth, tenderness and devotion. Unhappy husbands often complain that they have "left their wives behind" in terms of social, educational or intellectual growth. Partners in successful marriages are said to "grow together."
This "parallel development" theory of love carries endorsement from marriage counsellors, psychologists and sociologists. Thus, says sociologist Nelson Foote, a specialist on the family, the quality of the relationship between husband and wife is dependent upon "the degree of matching in their phases of distinct but comparable development."
If love is a product of shared growth, however, and we are to measure success in marriage by the degree to which matched development actually occurs, it becomes possible to make a strong and ominous prediction about the future.
It is possible to demonstrate that, even in a relatively stagnant society, the mathematical odds are heavily stacked against any couple achieving this ideal of parallel growth. The odds for success positively plummet, however, when the rate of change in society accelerates, as it now is doing. In a fast-moving society, in which many things change, not once, but repeatedly, in which the husband moves up and down a variety of economic and social scales, in which the family is again and again torn loose from home and community, in which individuals move further from their parents, further from the religion of origin, and further from traditional values, it is almost miraculous if two people develop at anything like comparable rates.
If, at the same time, average life expectancy rises from, say, fifty to seventy years, thereby lengthening the term during which this acrobatic feat of matched development is supposed to be maintained, the odds against success become absolutely astronomical. Thus, Nelson Foote writes with wry understatement: "To expect a marriage to last indefinitely u
nder modern conditions is to expect a lot." To ask love to last indefinitely is to expect even more. Transience and novelty are both in league against it.
TEMPORARY MARRIAGE
It is this change in the statistical odds against love that accounts for the high divorce and separation rates in most of the techno-societies. The faster the rate of change and the longer the life span, the worse these odds grow. Something has to crack.
In point of fact, of course, something has already cracked – and it is the old insistence on permanence. Millions of men and women now adopt what appears to them to be a sensible and conservative strategy. Rather than opting for some offbeat variety of the family, they marry conventionally, they attempt to make it "work," and then, when the paths of the partners diverge beyond an acceptable point, they divorce or depart. Most of them go on to search for a new partner whose developmental stage, at that moment, matches their own.
As human relationships grow more transient and modular, the pursuit of love becomes, if anything, more frenzied. But the temporal expectations change. As conventional marriage proves itself less and less capable of delivering on its promise of lifelong love, therefore, we can anticipate open public acceptance of temporary marriages. Instead of wedding "until death us do part," couples will enter into matrimony knowing from the first that the relationship is likely to be short-lived.
They will know, too, that when the paths of husband and wife diverge, when there is too great a discrepancy in developmental stages, they may call it quits – without shock or embarrassment, perhaps even without some of the pain that goes with divorce today. And when the opportunity presents itself, they will marry again ... and again ... and again. Serial marriage – a pattern of successive temporary marriages – is cut to order for the Age of Transience in which all man's relationships, all his ties with the environment, shrink in duration. It is the natural, the inevitable outgrowth of a social order in which automobiles are rented, dolls traded in, and dresses discarded after one-time use. It is the mainstream marriage pattern of tomorrow.
In one sense, serial marriage is already the best kept family secret of the technosocieties. According to Professor Jessie Bernard, a world-prominent family sociologist, "Plural marriage is more extensive in our society today than it is in societies that permit polygamy – the chief difference being that we have institutionalized plural marriage serially or sequentially rather than contemporaneously." Remarriage is already so prevalent a practice that nearly one out of every four bridegrooms in America has been to the altar before. It is so prevalent that one IBM personnel man reports a poignant incident involving a divorced woman, who, in filling out a job application, paused when she came to the question of marital status. She put her pencil in her mouth, pondered for a moment, then wrote: "Unremarried."
Transience necessarily affects the durational expectancies with which persons approach new situations. While they may yearn for a permanent relationship, something inside whispers to them that it is an increasingly improbable luxury.
Even young people who most passionately seek commitment, profound involvement with people and causes, recognize the power of the thrust toward transience. Listen, for example, to a young black American, a civil-rights worker, as she describes her attitude toward time and marriage:
"In the white world, marriage is always billed as 'the end' – like in a Hollywood movie. I don't go for that. I can't imagine myself promising my whole lifetime away. I might want to get married now, but how about next year? That's not disrespect for the institution [of marriage], but the deepest respect. In The [civil rights] Movement, you need to have a feeling for the temporary – of making something as good as you can, while it lasts. In conventional relationships, time is a prison."
Such attitudes will not be confined to the young, the few, or the politically active. They will whip across nations as novelty floods into the society and catch fire as the level of transience rises still higher. And along with them will come a sharp increase in the number of temporary – then serial – marriages.
The idea is summed up vividly by a Swedish magazine, Svensk Damtidning, which interviewed a number of leading Swedish sociologists, legal experts, and others about the future of man-woman relationships. It presented its findings in five photographs. They showed the same beautiful bride being carried across the threshold five times – by five different bridegrooms.
MARRIAGE TRAJECTORIES
As serial marriages become more common, we shall begin to characterize people not in terms of their present marital status, but in terms of their marriage career or "trajectory." This trajectory will be formed by the decisions they make at certain vital turning points in their lives.
For most people, the first such juncture will arrive in youth, when they enter into "trial marriage." Even now the young people of the United States and Europe are engaged in a mass experiment with probationary marriage, with or without benefit of ceremony. The staidest of United States universities are beginning to wink at the practice of co-ed housekeeping among their students. Acceptance of trial marriage is even growing among certain religious philosophers. Thus we hear the German theologian Siegfried Keil of Marburg University urge what he terms "recognized premarriage." In Canada, Father Jacques Lazure has publicly proposed "probationary marriages" of three to eighteen months.
In the past, social pressures and lack of money restricted experimentation with trial marriage to a relative handful. In the future, both these limiting forces will evaporate. Trial marriage will be the first step in the serial marriage "careers" that millions will pursue.
A second critical life juncture for the people of the future will occur when the trial marriage ends. At this point, couples may choose to formalize their relationship and stay together into the next stage. Or they may terminate it and seek out new partners. In either case, they will then face several options. They may prefer to go childless. They may choose to have, adopt or "buy" one or more children. They may decide to raise these children themselves or to farm them out to professional parents. Such decisions will be made, by and large, in the early twenties – by which time many young adults will already be well into their second marriages.
A third significant turning point in the marital career will come, as it does today, when the children finally leave home. The end of parenthood proves excruciating for many, particularly women who, once the children are gone, find themselves without a raison d'etre. Even today divorces result from the failure of the couple to adapt to this traumatic break in continuity.
Among the more conventional couples of tomorrow who choose to raise their own children in the time-honored fashion, this will continue to be a particularly painful time. It will, however, strike earlier. Young people today already leave home sooner than their counterparts a generation ago. They will probably depart even earlier tomorrow. Masses of youngsters will move off, whether into trial marriage or not, in their mid-teens. Thus we may anticipate that the middle and late thirties will be another important breakpoint in the marital careers of millions. Many at that juncture will enter into their third marriage. This third marriage will bring together two people for what could well turn out to be the longest uninterrupted stretch of matrimony in their lives – from, say, the late thirties until one of the partners dies. This may, in fact, turn out to be the only "real" marriage, the basis of the only truly durable marital relationship. During this time two mature people, presumably with wellmatched interests and complementary psychological needs, and with a sense of being at comparable stages of personality development, will be able to look forward to a relationship with a decent statistical probability of enduring.
Not all these marriages will survive until death, however, for the family will still face a fourth crisis point. This will come, as it does now for so many, when one or both of the partners retires from work. The abrupt change in daily routine brought about by this development places great strain on the couple. Some couples will go the path of the postretirement family,
choosing this moment to begin the task of raising children. This may overcome for them the vacuum that so many couples now face after reaching the end of their occupational lives. (Today many women go to work when they finish raising children; tomorrow many will reverse that pattern, working first and childrearing next.) Other couples will overcome the crisis of retirement in other ways, fashioning both together a new set of habits, interests and activities. Still others will find the transition too difficult, and will simply sever their ties and enter the pool of "in-betweens" – the floating reserve of temporarily unmarried persons.
Of course, there will be some who, through luck, interpersonal skill and high intelligence, will find it possible to make long-lasting monogamous marriages work. Some will succeed, as they do today, in marrying for life and finding durable love and affection. But others will fail to make even sequential marriages endure for long. Thus some will try two or even three partners within, say, the final stage of marriage. Across the board, the average number of marriages per capita will rise – slowly but relentlessly.
Most people will probably move forward along this progression, engaging in one "conventional" temporary marriage after another. But with widespread familial experimentation in the society, the more daring or desperate will make side forays into less conventional arrangements as well, perhaps experimenting with communal life at some point, or going it alone with a child. The net result will be a rich variation in the types of marital trajectories that people will trace, a wider choice of life-patterns, an endless opportunity for novelty of experience. Certain patterns will be more common than others. But temporary marriage will be a standard feature, perhaps the dominant feature, of family life in the future.
THE DEMANDS OF FREEDOM
A world in which marriage is temporary rather than permanent, in which family arrangements are diverse and colorful, in which homosexuals may be acceptable parents and retirees start raising children – such a world is vastly different from our own. Today all boys and girls are expected to find life-long partners. In tomorrow's world, being single will be no crime. Nor will couples be forced to remain imprisoned, as so many still are today, in marriages that have turned rancid. Divorce will be easy to arrange, so long as responsible provision is made for children. In fact, the very introduction of professional parenthood could touch off a great liberating wave of divorces by making it easier for adults to discharge their parental responsibilities without necessarily remaining in the cage of a hateful marriage. With this powerful external pressure removed, those who stay together would be those who wish to stay together, those for whom marriage is actively fulfilling – those, in short, who are in love.
Future Shock Page 24
