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"Richard McNemar Frontier Heretic and Shaker Apostle" by Christian Goodwillie is a comprehensive and well-researched book that provides new insights into the Believers and the wider perspective of communal studies. The author skillfully presents detailed information about Richard McNemar's life and his pivotal role in Shakerism, from his conversion to his work as a writer, printer, and composer of hymns. The book also explores unique aspects of western Shakerism, such as the interaction with the Shawnees and the short-lived Busro community. Through maps, photographs, and skillful storytelling, the reader gains a deep understanding of early nineteenth-century Ohio and the life of Richard McNemar. This book, along with "Issachar Bates: A Shaker's Journey" by Carol Medlicott, fills a gap in the literature on the expansion of Shakerism outside of New England and New York. While a comprehensive history of western Shakerism is yet to be written, these books provide a thorough account of the first 30 years of its history. [Extracted from the article]

The article looks at the Shaker religious community in Tyringham, Massachusetts, with a particular focus on the departure of 23 of the community's members in 1858. It is suggested that although this event has been mythologized as a scandalous incident involving young adults, those departing were probably child members who had been adopted into the community and were attempting to break their legal indenture. Details on the demographics of Shaker communities are presented.

The article discusses the Tyringham Shaker religious community, which operated in Massachusetts during the 18th and 19th centuries. Details on the history of Shakerism in the U.S. are presented. The author examines several families with ties to the Shaker movement including the Allen family, the Rathbun family, the Clarke family, and the Herrick family. Other topics include the relationships between various Shaker communities and demographic shifts in the Tyringham community's population.

The article discusses the history of the Richmond family, with a particular focus on its involvement with the Shaker religious community in England and in Enfield, Connecticut. According to the author, the family's influence on the Shaker community has been overlooked by most scholars. Details on the relationship between the Richmond family and the Copley, Whiteley, and Tate families are also presented. Other topics include spiritualism, living arrangements within the Shaker community, and religious conversion.

The article discusses the history of the Shaker Gathering Order in the U.S. from the late 18th century through the 1920s. An overview of the communal organization of Shaker Gathering Orders, including the roles played by elders, church trustees and deacons, is provided. The Shakers' policy on children, including their raising children from orphan asylums and poorhouses with the hope that they join the Shaker community of Believers, is discussed. An overview of the Shaker community at New Lebanon, New York, including of the families within it, is also provided.

In the article the author discusses the issue of the Shaker Covenant being closed to new members. A brief history of Shakerism and the written Covenant of the Church is presented. Present-day Shakers follow the Church Covenant written at New Gloucester, Maine in 1832 which provides instructions on how new converts are to be admitted into the Shaker community. Eldress Emma King's leadership in the Shaker community and her opinions on new members are also discussed. The author presents multiple letters and documentation from Shakers concerning membership and notes that open membership is allowed at the Sabbathday Lake community.

The article discusses the Shaker communities at New Lebanon and Sodus Bay, New York. Sodus Bay was the final community of the eighteen established, founded in 1826. It focuses on early Shakers including Abijah Pelham and his sons Richard and Joseph; Elder Peter Pease, first elder of the North Family in New Lebanon; and Shaker theologian and historian Calvin Green. Other topics include the funding for the purchase of the land that became the base for the Sodus Bay community, the sale of Sodus Bay in 1836 and subsequent move to nearby Groveland, New York, and the appointment of elders at Sodus Bay.