A new logo was created, an executive group of co-directors was instituted, and the FIC agreed to transfer Communities magazine to the Global Ecovillage Network – United States (GEN-US), a fellow GENNA Alliance member organization.

[citation needed] Charles Betterton attended the spring 1986 combined FIC/CESCI meeting at Tanguy Homesteads in Pennsylvania, also attended by: Herb Goldstein of Common Ground, VA, School of Living (SoL), Inter-Communities of Virginia (I-CV), and Community Educational Service Council (CESCI); Harvey Baker of Dunmire Hollow, TN; Allen Butcher of Twin Oaks, VA; representatives from the Camphill Village communities; and others.

[citation needed] Larid Schaub of Sandhill Farm, or simply Laird Sandhill, invited a number of community activists to the FIC board-of-directors, including Geoph Kozeny of Purple Rose/Stardance in San Francisco, Caroline Estes of Alpha Farm in Oregon, and Betty Didcoct of Linnea/Turtle Island Earth Stewards in Washington state, all three of whom had been active in the West Coast regional Earth Communities Network (ECN).

[citation needed] Charles Betterton had taken out a CESCI loan to fund his publishing of Communities magazine, and was now in default since the publication could not obtain a sufficient circulation of paid subscriptions.

As soon as the proposal was approved, Dan Questenberry exploded with an incredulous expression of the group’s total lack of respect for orthodox business sense in our pouring of more money into something that had already lost a couple thousand dollars.

Charles Betterton and staff at Stelle and elsewhere produced the magazine for eight years, until the FIC agreed to take it on, with Laird Sandhill serving as the Managing Editor, beginning with the fall/winter 1992 issue number 79.

[citation needed] The FIC organized a six-day, national conference called the "Celebration of Community" at Evergreen State College in Olympia, Washington in August 1993, attended by about 800 people.

The Celebration offered panel discussions, 160 workshops, and nine plenary presenters: Caroline Estes, Kirkpatrick Sale, Dorothy Maclean, Debra Lynn Dadd-Redalia, Corine McLaughlin, Gordon Davidson, Dr. Noel Brown, Patch Adams MD, and Catherine Burton.

[19][non-primary source needed] "We envision a world of interdependent cooperative communities stewarding the conditions of regeneration, justice, peace, and abundance, in order to realize the full potential of flourishing for all life, for all generations to come."

[21][non-primary source needed][22] Morgan created an association for the advancement of the small village-like community through which he believed that people could best enjoy "good will and mutual confidence [as] the very life-principle of society."

The form Celo was to take was that created by Ralph Borsodi (1886-1977) who founded the School of Living,[24] advocating the community design of homesteads leased from a nonprofit association that owns the land.

[citation needed] Gris and Jane had two children, Faith who was active on the boards of CSI, FIC, and CESCI, and John who lives at Raven Rocks community, founded in 1970 near Beallsville, Ohio.

Richard Fairfield, who traveled among and wrote about intentional communities in the 1960s, noted the difference from reading the CSI newsletter saying, "I felt that the ideas it expressed were very much out of touch with the newly developing movement.

"[31] Robert Fogarty was a professor at Antioch College in Yellow Springs, OH, very familiar with the Morgans and CSI, although in his 1972 book American Utopianism he does not mention them, while describing the 1960s-‘70s era communities movement as follows.

While the mission of Community Service, Inc. was primarily for the promotion of family life in small towns, Timothy Miller states that, "Morgan’s interests had always included communal settlements."

While Arthur Morgan promoted small-town life in regular conferences at Yellow Springs, a person in attendance who was associated with Tanguy Homesteads in Pennsylvania, Alfred Andersen, recommended that CSI expand or change its scope to include communitarian groups.

[33][non-primary source needed][22] Alfred Andersen explains in an article in the winter ‘97 issue of Communities magazine (#97), titled "Fellowship Roots," that while he was in prison serving time as a conscientious objector to military service during World War Two, his wife Dorothy and their son lived at Tanguy Homesteads in Glen Mills, PA, and that soon after his release the three, … "headed for Yellow Springs, Ohio, to renew my acquaintance with Arthur Morgan … to help Arthur and Griscom Morgan’s work at Community Service, Inc.

[37][non-primary source needed] Also in the March 1960 FIC newsletter, Griscom Morgan explains that in 1959 he conducted an outreach effort to a number of different Native American tribes.

[citation needed] "I visited with tribal leaders of six tribes, as well as talking among a number of others, exploring their interest in fellowship with non-Indians holding some of the same values and concerns in intentional community, land-holding, and mutual respect between cultures.

"[38][non-primary source needed] A list of nineteen communities in the U.S. associated with the Fellowship of Intentional Communities in its first decade includes: Bruderhof, Rifton, NY; Bryn Gweled, Clarksville, PA; Canterbury, Concord, NH [Quaker group that acquired land from the Canterbury Shakers]; Celo, Burnsville, NC; Gould Farm, Great Barrington, MA; Hidden Springs, Neshanic Station, NJ; Kingwood, Frenchtown, NJ; Koinonia Farm, Americus, GA; Macedonia, Clarksville, GA; May Valley [later Teramanto], Renton, WA; Parishfield, Brighton, MI; Pendle Hill, Wallingford, PA; Powelton Village, [location of one of the MOVE houses in University City] Philadelphia, PA; Quest, Royal Oak, MI; Skyview Acres, Pomona, NY; St. Francis Acres [with the Libertarian Press, printing Cooperative Living newsletter], Glen Gardner, NJ; Tanguy Homesteads, West Chester, PA; The Vale, Yellow Springs, OH; and Tuolumne Co-operative Farms, Modesto, CA.

Homer Morris had been active in the Quaker charity organization, the American Friends Service Committee, aiding the development of the AFSC’s Depression era unemployed resettlement colonies.

[citation needed] After 1919, John de Graaf writes, communal colonies were established by German youth in the countryside as a means of escaping industrial society, while students formed cooperatives to provide for themselves housing, food, and other necessities.

[56] John de Graaf makes the point in his "Wandervogel" article that it was the non-political orientation of the early German youth movements that resulted in their naiveté with regard to politics, setting up young women and men for manipulation by and submission to the fascist disaster of Nazism.

Two years later Arnold and friends learned of the history of the Hutterites in Europe, founded in 16th century Germany as an Anabaptist group during the Protestant Reformation, and that they still existed in America and Canada.

They applied to many different countries, finding that only Paraguay in South America would accept them, perhaps due to the Paraguayan’s familiarity with communal groups, resulting from their Jesuit and the indigenous Guarani community history of the 17th and 18th centuries.

[citation needed] Macedonia existed from 1937 to ‘58, founded by Morris Mitchell, "a liberal southern educator who believed," as Tim Miller writes, "that communitarianism could solve many of the problems of modern society."

Macedonia’s cottage business was expanded by the Bruderhof to become their primary source of income, selling expensive wooden toys and children’s furniture to nurseries and day-care centers, many of them funded by federal and local government 1960s era War-on-Poverty programs.

"[64][better source needed] In addition to raiding the Forest River Hutterite colony, Macedonia, and Celo, Timothy Miller reports that most of the seven members of the Kingwood Community near Frenchtown, New Jersey, a "Quaker-dominated enclave," joined the Bruderhof in 1953.

"[39][better source needed] Beginning in 1960 there was very little Fellowship activity; the FIC being reduced to a social event accompanying the meetings of the Homer Morris Fund, incorporated as the Community Educational Service Council (CESCI) in 1975.

Only the need to manage the money held by the movement, in the form of the Homer Morris revolving loan fund, sustained the Second Fellowship through the 1960s, ‘70s, and the first half of the ‘80s, along with personal networking by various individuals.