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One of the more interesting and unanticipated developments that occurred during the 1960s was the formation of rural, non-creedal communes by white middle-class youth and young adults. Non-creedal communes are those which do not subscribe to or share a doctrine that serves as their raison d'être and which also influences or determines much of their daily activities and way of life. Creedal (religious) communes are usually urban ones, such as the Rev. Sun Moon's Unification Church (the “Moonies”), the Hare Krishna, and the Druids.
Unfortunately, the task of examining their character, goals, strengths, and weaknesses faces certain limitations. First, the literature about them ranges from autobiographical odysseys and journalistic reports to descriptive accounts and scholarly research. Thus, much that has been written is limited in scope and has dealt with different (and certain of the same) aspects of these unconventional contemporary forms of group living. In addition, the great majority of these communes have not been studied; understandably so, since it has been estimated that 3,000 communes were formed between 1960 and 1970, and perhaps 2,000 of them were rural ones.1 No estimates are available for those that may have formed since then. Nor are there figures to determine how many have broken up during this period. Finally, research is also hindered by the fact that those who have left communes to return to urban living tend to fade into anonymity, with the result that it is extremely difficult to find an adequate and random sample of former communards to interview.
On the other hand, there are certain common themes and emphases in what has been written, and a useful body of information has begun to emerge. The purpose of this paper is to attempt to extend this fund of knowledge by examining certain important issues and problems that appear to confront many such communes: the reasons that seem to have drawn many persons to them; the difficulties, at times insurmounta