by formal authority patterns enforced through informal means. Men are more directly engaged in the income producing phases of the colony, while the women are assigned to family, domestic, and food preparation tasks. With the exception of these positions, work roles [communal] for women rotate, with the change over taking place on Sunday night. (Hostetler, 31) This overall efficient use of labor groups despite sexist argument results from strong adherence to tradition. Work is considered important, not in terms of individualistic conceptions of time, money, or man-hours, but as means of communal living.The distribution patterns reflect colony conceptions of impartiality and equality in sharing. The amount and kinds of goods are determined by the rules of the council, a grouping of the elders. Although the society is communal and modern in its technology and productive features, its adherence to religious authority prevents a distributive economy based on material wants. The Hutterites are not only communal in production, but also in their consumption and distribution. Food is consumed in a communal setting. Clothing and most needs of the individual are distributed through the resident household. A communal corporation for the welfare of the colony and its constituents holds any profits made from outside commerce with the outside world. Patterns of reciprocity between individuals and families are made possible through monthly allowances to individuals from the colony. Kinship is especially relevant in the exchange of gifts, favors, and work substitutions. The Hutterite view of property forbids merchandising or profiteering from inter-colonial trade of goods. This inter-colonial trade is fundamental for redistribution of resources and inter-colonial relationships, including marriages.After Baptism, women are eligible for courtship, which is done mostly secretively and solely known by the couples parents. This courtship lasts from two to s...
