This dissertation theorizes ‘beyond monogamous architecture’, a material and political critique of the privatized nuclear household and a call to reimagine the home as a site of collective life. Departing from dominant architectural and historical paradigms that naturalize domestic isolation, it introduces the interpretive framework of ‘vertical’ and ‘horizontal’ love-politics to examine how intimacy, care, and infrastructure have been differently organized across radical housing experiments. In this dissertation, I argue that in the Soviet period of housing a form of vertical love-politics’ was present, in institutional and state-led guarantees of shelter, childcare, and collective sustenance; as well as a horizontal love- politics whose affective, interpersonal, and co-dependent relations emerged within these frameworks. More broadly, this study interrogates housing models that sought to displace monogamous architectural logics—such as the Iroquois longhouse, Fourier’s Phalanstère, Israeli Kibbutzim, and feminist domestic utopias—to identify the conditions under which collective life can flourish and falter. Methodologically, the project combines archival research, spatial analysis, and ethnography. Its central case study is a still-inhabited Kommunalka in central Saint Petersburg, whose architectural transformation is traced through 1913 floorplans from the Central State Archive of Saint Petersburg, 2006 videos and interviews from the Communal Living in Russia Archive, and personal interviews with anthropologist Ilya Utekhin. These are supplemented by unpublished documents, including a 1957 CIA report, and political writings by Vladimir Lenin and Alexandra Kollontai. Secondary sources by Svetlana Boym, Victor Buchli, Katerina Gerasimova, and Kristen R. Ghodsee inform the theoretical framing and historical interpretation. The results reveal that Kommunalki, rather than a peripheral or failed socialist experiment, constituted a central infrastructure in which over 300 million Soviet citizens lived across generations. It institutionalized housing as a universal right and enabled co-resilient kinship formations that disrupted capitalist norms of privacy, ownership, and domestic isolation. However, it also exposed tensions between collective ideology and lived experience, particularly under conditions of surveillance and scarcity. The dissertation concludes that the Kommunalka offers a vital counter-archive to prevailing domestic ideals, illuminating the political and emotional potentials of shared life. By reclaiming the home as a site where politics becomes intimate and intimacy infrastructural, this study contributes a framework for reimagining domesticity beyond the constraints of capitalism and monogamy.