(This post comes from an assignment I've written for university purposes. Obviously, the hippie movement is something I'm interested about -please tell me you've realised this already, if not my blog is really a fail! Anyway, I've researched through the history of the flower children and their influence on modern society. Are there still hippies out there and if so, how has their identity been impacted by technology? Have a read if you want to find out, and please comment to share your thoughts!)
Analysing the impact of late modernity on the hippie movement.
The flower power ideology of the hippies, which flourished in the sixties, could appear as a nostalgic utopian dream, impotent against the strive for wealth and the influence of capitalism. Although the intentions of the free-spirited were to promote peace and love worldwide, the minority never managed to turn society upside down. Often associated with the image of drugs, anti-consumerism and rebellious attitudes, the negative connotations projected on hippies contributed to their rejection by society. Unfortunately, wars, racism and individualism continued to persist throughout the decades, as the proclaimers of peace evolved in modernity.
Despite the rise of capitalism and the emergence of new media, it can be argued that fragments of the hippie movement continue to endure in modern society. Numerous critiques have accused the principles of individualism and questioned the benefits of the economic system of capitalism. The threat of global warming has made people more conscious of the unsustainability of our planet, as they gradually shift into « greener », eco-friendly citizens. Could a lifestyle promoting the hippie ideology save our planet from an ecological or economical disaster?
The assignment will debate on how the cultural identity of the hippies has been influenced by modern technology and other external factors. Starting with a portrait of the sixties’ flower children, this essay will look at the emergence of the movement, its ideologies and historical influence. The music festival of Woodstock will be analysed and compared to its 1994 and 1999 version in order to understand the modifications brought by a consumer culture. To continue, this assignment will analyse the influence of late modernity and digital media on the free-spirited movement. Have hippies « remediated » into cyber hippies or been erased by the « network society »? (M.Castells, 2000) Different phenomenon of sub-cultures such as the hipster and raver will be looked at in order to deconstruct this debate. The festival scene will be used as a tool throughout the assignment to illustrate the theories of Stevenson and Hall on media and identity. This will also help to follow the evolution of the flower children, from the Woodstock era to the Rainbow Gatherings.
The hippie movement emerged from the Western cultures in the 1960’s. The Vietnam War, occurring at that time, triggered a further need for free-spirited people to protest for world peace and love (W.J.Risch, 2005). The rise of a materialist and consumer society also brought massive frustration to the nature-loving idealists. A counter-culture that dreamed of an alternative way of life was born. By definition, they had “values and lifestyles in opposition to those of the established culture” (123HelpMe, 2016). Protests calling for greater human rights, sexual liberation, mix of race, ethnicity and the utopian vision of world peace were forming a “culture of resistance” (W.J.Risch, 2005). Their weapon? Love, flowers, words, and a lot of hope for change.
This revolutionary counter-culture defied the economic system of capitalism, separating itself from the norms of society. As Stuart Hall argues, the idea of “the other”, an unfamiliar identity or culture, is constructed from “binary extremes” (S.Hall, 2005). In this case, hippies were seen as primitive and rebellious, whereas the working-class society was in opposition very civilized and organized. For this reason, the counter-culture of the free-spirited was excluded from “normality”, not wanting to conform to the “slave-save-retire” way of life (T.Ferriss, 2009). According to Hall, stereotypes are used to split individuals apart and “expel everything which is different” (S.Hall, 2013). The hippie stereotype is therefore reduced to a few exaggerated characteristics - smelley, drugged and dirty- that could associate him with other social groups rejected from mainstream society – the junkies or homeless- and distort its image.
As the beliefs and values of the flower children revolved around greater sexual liberation, the use of drugs, listening to rock or alternative music and protesting for a change in the political system, a lot of citizens disagreed or were afraid of this new way of thinking. It can be argued that the stereotypes attached to hippies were a mean for the establishment to alienate them from the rest of society, portraying them as outsiders and rebels, something no “normal person” would want to be. Fortunately, the hippies were not an aggressive counter-culture and respected others that were different. Their revolution was done with guitars rather than guns, and their slogans promoted peace and self-loving, such as “Love your neighbour” and “Be yourself” (W.J.Risch, 2005). The movement was described by some as a “visionary phenomenon” that would deeply affect the future generations (G.Deleuze. and F.Guattari, 2002 ). People were starting to question the consumer-society, seduced by famous music bands such as the Beatles, who would sing, “I don’t care much for money, and money can’t buy me love”(The Beatles, 1964).
The legendary music festival « Woodstock » of 1969 became an important symbol of the hippie movement. During three consecutive days, lovers of peace and music gathered in a farmland near the town of Woodstock, unconscious that this celebration would mark history. In some ways, the festival was « the climax » of the sixties, bringing iconic artists such as Jimi Hendrix or Janis Joplin together to support this social revolution (P.Miles, 2006). Since an unexpectedly higher number of hippies came to the festival and broke down the fences to get in, eventually the organisers had to claim the entrance free (A.Farley, C.J.Thigpen, E.David, 1994). Although the festival was initially not free, yet very cheap, it promoted anti-materialistic values and self-expression. People would walk around naked, dance and have sex wherever they pleased and slept wherever they could- the festival was very unorganised (S.Sicilier, 2009). Hundreds of tents were implanted randomly on the site amongst the vans that could host a few flower children for the night. According to Danesi, social gatherings like Woodstock were used to « shatter social taboos » such as drugs and sexuality. He associates them to Bakhtin’s concept of the carnival, described as a celebration of the ephemeral release of the people from social norms (M.Danesi, 2010). Nevertheless, Woodstock can appear as much more revolutionary than any carnival or other festival as it expressed a desire for change. It encouraged hippie women, like modern feminists, to embrace their bodies and sexuality, liberating themselves from the conventional norms of the sixties.
The iconic event was formed by a group of people who shared a common identity. According to Hall, an identity is constructed with both a superficial self -constructed from ideas of nationality or social influence- and a true self, hiding amongst the artificial ones (S.Hall, 2005). Therefore, the gathering of this free-spirited mass would probably not have been as successful if people had not listened to their true self. Imagined communities are formed amongst strangers who pretend to hold something in common, such as a shared history (B.Anderson, 1983). The hippies of Woodstock identified with each other as they shared a true recognition for the same values and lifestyle. Their ephemeral community created a stronger sense of belonging amongst individuals that any imagined community ever did.
Fragments of the sixties’ social movement can still be felt fifty years later, in modern society. Music from the Beatles or Bob Marley is listened to by the new generations, as if their songs remained timeless. Festivals became increasingly popular, though inevitably more commercialised. The drug culture didn’t disappear either and people are continually opening up to sexual freedom as there is greater tolerance for homosexuality, bisexuality and transgender identities worldwide. Clearly, the revolutionary epoque was a turning point for future generations as « the legacy of hippies » is still noticeable in the 21st Century (A.Nawrocka, 2010). Nevertheless, the movement was never strong enough to overthrow the political system of capitalism, which has impacted societies considerably throughout the years. A majority of hippies were forced to enter the system unwillingly in order to survive, leaving their unstable life behind.
At the end of the 20th Century, Western societies became increasingly more modern as technology continued to develop, a phenomenon described as the digital age (M.Castells, 1942). The nature lovers weren’t the only ones who feared a world saturated by media and machines. Many theorists have debated on the negative impact that technology has had in shaping or influencing one’s identity construction. In his chapter “Media and identity”, Nick Stevenson accuses the capitalist system of producing mass media, which according to him, is used as a tool to manipulate the masses into passive consumers (N.Stevenson, 2014). Individuals are therefore driven by the imaginary need to purchase goods and services, which inevitably affects their identity. As a result, it seems as if people are more interested in “having” than “being”, one principle that goes directly against the hippie way of thinking.
The Frankfurt school of thought had already feared the threat technology would have on constructing modern identities. So much, that theorists Adorno and Horkheimer believed digital media could create a “false self” in each individual (T.Adorno and M.Horkheimer, 1979). Seduced by the power of image and advertising, citizens would turn into consumers and commodities became signifiers of lifestyles. Stevenson argued that this shift into consumerism could separate culture from its traditional values (N.Stevenson, 2014). According to him, art too would be affected by a loss of aura as it adapted to the masses rather than preserving its original authenticity. In some ways, it can be argued that the festival of Woodstock has been a victim of this problem. Thirty years after the iconic musical gathering took place, organisers were eager to re-produce a modern Woodstock in 1994 and 1999.
The festival of 1969 gathered free-spirited people who dreamt of a change in the political system and manifested their desire for self-expression. Years later, the majority of hopes for a reform have vanished as capitalism ideologies spread worldwide. Individuals have accepted this way of life, causing the new Woodstock to shift into a “marketing mainstream” rather than an act of protest (V. Seckler, 2009). It is safe to assume that participants of the second and third Woodstock were more interested by the popularity of the artists performing than the original reason for this event. The amount of manufactured products sold during both festivals already testifies for a loss of aura in the event. Consumption has become part of a way to experience the festival, which is hugely ironic. Some could argue that this method demystified Woodstock and its ideologies, which were originally a threat to the capitalist system.
A lot of debates rose from this paradoxical phenomenon described as a “corporatized simulacrum” of the 1969 version (A.Farley, C.J.Thigpen, E.David, 1994). According to Baudrillard, a simulacrum occurs when the image used to represent a reality has actually no relation with the truth- it is nothing but the simulation of a reality (J.Baudrillard, 1981). In other words, the 1994 and 1999 Woodstock festivals used the image of the original festival to attract a public, but failed to reproduce its authenticity. This can also be demonstrated through the medium used to advertise the event on television. MTV was the programme used to transmit the event, and it promoted this with the slogan “All you have to do to change the world is change the channel” (Farley Christopher time mag). This sad reality underlines Stevenson’s critique of media turning citizens into passive consumers.
The Woodstock festival is one amongst many aspects of the hippie culture that has been commodified with time. Stevenson indicates that this is a rather inevitable phenomenon in modern society. Sub-cultures such as the hippie, punk or rock culture are “incorporated into cycles of fashion”, becoming themselves part of the consumer culture (N.Stevenson, 2014). This creates situations in which people obtain an identity through products, rather than through cultural integration or the belief in an ideology. The Hipster style is the perfect example to articulate the previous thought. This recently popular fashion trend re-appropriates the style of the hippies and bohemian culture to seduce the masses. Indeed, the hipster look is characterised by wearing vintage or second-hand clothes for a full retro appearance. Flowers on the head, worn out jeans and long hair, beard or moustache are a definite plus for an intensified look.
Tattoos in modern society are also signifiers of the hipster style. While in the sixties they marked a state of body empowerment, their contemporary use is more oriented towards aesthetical means. Langman argues that body modifications such as tattoos or piercings are used to express a person’s identity (L.Langman, 2003). Nevertheless, due to its growing popularity, the tattoo has almost become mainstream, part of popular culture.
Stevenson uses the word “technocapitalism” to describe our technologically saturated world (N.Stevenson, 2014). Music is a type of media that has constantly been remediated with the help of new digital material. Due to technological advancement, a lot of different styles of music have emerged as people explored and experimented with modern devices. The musical style of younger generations incorporates patterns that are more rhythmic and repetitive (senseless acts of beauty). Festivals that attract the youth offer a wide range of up-beat sounds, from drum’n’bass to electronic or techno music. A lot of the songs are “remixes”, bricolages that combine old classics tunes with contemporary rhythms. The rave culture, which appeared in the late 1980’s, listens to this energetic techno music during parties while popping a few pills of drug in their blood here and there to follow this intense rhythm.
The use of drugs is “as much part of the modern hippie scene as it has been during the original hippie era” (The modern hippie, 2011). In the sixties, the majority of hippies would smoke marijuana leaves and occasionally take hard drugs such as acid. Narcotics were part of their lifestyle, although many nature-lovers preferred the use of soft drugs and disapproved of stronger, harder ones that affected too much the body and mind. Like the hippies, the modern youth culture also experiments with drugs, especially during festivals or rave gatherings. The amplified sounds found in techno music enhance the use of hard drugs, as a lot of energy is required to stay up dancing all night. MDMA or Ecstasy is a popular substance amongst younger generations, which appeared in the early 1980’s as the rave culture started to grow (M.Jay, 2012). The misuse of ecstasy, or as a matter of fact, any other drug as well as alcohol, can damage your health and create dependency. Nevertheless, many studies have been made on these drugs, proving that they could bring out another “self”.
“Use me, don’t abuse me”, is the key motto of every raver or user when taking hard drugs (S.Reynolds, 1998). Studies prove that if they are dealt properly, Ecstasy or MDMA pills can have a positive effect on the human being. Indeed, this drug allows individuals to express their feelings more freely and connect more deeply with their surrounding. The drug is even used for therapeutic purposes as it helps the patient to communicate and access his inner self more easily (S.Reynolds, 1998). Put into the rave context, the effects are the same and perhaps even more stimulated due to the invigorating sound of electronic music.
Due to its characteristics, MDMA is described as a social drug. Rarely taken alone, it facilitates the connection amongst individuals of different backgrounds, race, gender or status to take place. The doctor Richard Smith even describes the substance as a “communism of emotions” (R.Smith, 1998). To some extent, the scenes of modern festivals incorporate fragments of the hippie era. As society continues to adapt to the capitalist model that many people follow unwillingly, the best escapism that can be found is through entertainment. Festivals, rave parties, social gatherings and the use of drugs are all part of the formula of remedy to “redeem the drudgery of the working week” (S. Reynolds, 1998). Ever since the sixties’ period failed to reverse the system, a counter-culture described as “bourgeois-bohemian” was born (S.Reynolds, 1998). People continued working, yet the utopian dream for change never seemed to fully disappear. For many theorists, this model supersedes the hippie ideologies as it brings young generations to celebrate together with music and drugs, whenever they can escape their routine.
According to Stuart Hall’s theory on identity, there is always a reconceptualization of the self. Indeed, an identity is expected to change since it is unwillingly shaped by new and displacing subjects (S.Hall, 2005). It can be argued that cultural identities can themselves go through the process of reconceptualization. With the rise of digital media and technological advancement, cultures can also be affected by the changes brought by modernity. Could it be that the hippie identity is remediated and reshaped into different sub-cultures such as the hipster, raver or bourgeois-bohemian?
The author of the blog “the modern hippie” explains her point of view. According to her, the 21st Century flower children appear like normal people: they have jobs, responsibilities and “live by society’s rules” (The modern hippie, 2011). Unlike the hippies of the sixties, they are not protesting against war and most of them are part of the consumer society. Nevertheless, the modern hippie is still conscious of the environment –perhaps even more with global warming- and sacralises the moments spent outside of work hours. Most modern hippies spend their free time travelling, going to festivals or enjoying a relaxed moment with friends, music and possibly drugs. Despite this free-spirited mind-set, none of these activities come for free, and the hippy knows he’ll have to work for them.
“Technology has taken over the hippie community”, confesses a cyber hippie who claims not to be afraid of modern machines anymore (The modern hippie, 2011). Indeed, as social media became increasingly popular, a lot of gatherings started to be organised through the help of Twitter or Facebook. Today, festivals worldwide have their own online page so that people from all parts of the world can access the information. Modern media helps individuals with a shared ideology or identity to communicate and eventually meet. This process is defined by Stuart Hall as identification- when a group is formed from the basis of a common characteristic (S.Hall,2005). Even-though the online promotion of a community, festival or event can raise ethical questions on the spreading of hippie ideologies; the new cyber hippies have adapted to this method.
Popular festivals that attract crowds of youth and book mainstream artists to perform, often play with the image of “peace and love” to promote themselves. The increasingly known music festival of Sziget in Budapest, for example, describes itself as “The island of freedom” (Sziget, 2015). To attract the new generation, the festival is turned into a gigantic playground where different activities take place. The organisers set up an incredible amount of art pieces, often made from recycled objects. Volunteers produce most of the art works, which are environmentally friendly, bring awareness and interaction amongst the festival. There are various workshops to attend, allowing individuals to participate and feel a sense of belonging. Yoga and meditation, two activities of which the hippies are familiar with, can be practiced on the site. Although the festival is not free and could be accused of promoting consumerism, Sziget is a place of encounter amongst people from different cultures, who simply want to make the most of being young and alive. Strangers celebrate the ephemeral release of social constrains –like in Bakhtin’s theory of the carnival- by listening to loud music and partying until none of their energy is left (M.Baktin, 1968).
As impossible as it sounds, there are free festivals that do exist and take place around the world. One of the most popular ones is called the Rainbow Gathering, and it has been occurring for over forty years (Welcome Home, 2015). The ideologies of this “temporary intentional community” are similar to the ones of the hippie movement –promoting peace, love, freedom and respect (Niman, 1997). Against the values of consumerism, the festival is entirely free and run by volunteers. “Using money to buy or sell anything at Rainbow Gathering is taboo” (Niman, 1997). Like Stevenson, the community believes that media has too much influence on the masses, so their use of technology is as minimal as possible. The Rainbow Gathering still created a webpage to inform any future participants on how and where to join. During the festival, while surrounded by a natural environment, the members entertain themselves with music, art and social activities. These include trading circles –participants trade their items amongst each other- and also talking circles where discussions are encouraged (Niman, 1997). Inspired by cultures or beliefs from around the world -such as Hinduism, Rastafarian, Native American traditions as well as African- their community is submerged with diversification. Among all the sub-cultures of the hippie movement, this type of alternative way of thinking is clearly more representative of the consumer-less ideologies found amid the original flower children of the sixties.
The capitalist system makes consumer culture hard for anyone to avoid. Yet, although most of the modern hippies consume to survive, they tend to do it in the most eco-friendly way possible. With the rise of global warming and the degradation of our planet’s resources, there has been a growing concern from the world population to consume “green”, or in other words, more ethically. This phenomenon of “conscious consumption” underlines the desire to live a more simple life that is less damaging to our planet (T.Lewis and E.Potter, 2011). In some ways, this allows citizens to contribute in the amelioration of our environment through consumption. Although this nurtures the consumer system, green shopping has been proven to “directly influence consumer’s behaviour and consciousness”, making them more environmentally aware (N.Lee,Y.J. Choi,C.Youn and Y.Lee, 2012). Eventually, this type of lifestyle could lead to a bigger change if more people were to adopt it. For the moment, it at least brings idealists and nature-lovers the satisfaction of making a contribution to the world.
Downshifting has also become a popular phenomenon of this increasingly conscious population. Individuals have witnessed the negative effects of capitalism and refuse to be drawn too much into the system. Downshifters are against over-consumption –a cynical effect of our economic structure- and live their lives as simply as possible. These people prioritize their leisure time over work while often volunteering for good causes. How do they manage to survive? By simply consuming less and sharing more goods and services amongst local people. Real freedom comes from not being influenced by advertising and ceding to its manipulative attributes (A.Leonard, 2010). Like the Hindu prophecy says, “ that person who lives completely free from desires, without longing... attains peace” (The Bhagavad Gita, -500).
Stevenson was right to fear the influence of media on humankind. Modernity has undisputedly modified many aspects of our culture and shaped identities. It is regretful to see how the hippie community has been commodified throughout the years, knowing how much they were against these ideologies. Raymond Williams’ dream for a long revolution is yet to come true. The theorist believed that to obtain a healthy democracy, the labour movement should align with creative and social ones, such as “environmentalists, feminists and the peace movement” (R.Williams, 1961). While there are still idealists who managed to stay away from the system, living within nature and enjoying a sustainable life; the majority of the original hippies can only dream of their past existence. Nevertheless, part of the legacy of the free-spirited can still be witnessed today, which proves that their values strongly influenced future generations.
The hipster and rave sub-cultures as well as the proliferation of music festivals would probably have been different or inexistent without the flower children who once protested against war. This reconceptualization of the movement has arguably loss the aura of the hippies. Indeed, the free-spirited believed in anti-consumerism and a life surrounded by nature, not technology. As these enemies have been hardly impossible for the flower child to avoid, he has been forced to adapt to a world he despised. Nevertheless, although the modern or cyber hippie conformed to the capitalist system, his values are similar to the sweet sixties. The modern version might have an online profile or even communicate with a cell phone, yet he will still cherish anti materialist moments. The new free-spirited child is one who volunteers, lives and consumes green, spreads awareness on social platforms and travels to discover new cultures, while making sure his camera or MacBook follow him everywhere he goes.
Who knows, maybe society will continue moving towards a more ethical way of living and one day everyone will realise that the hippies weren’t anarchist, but avant-gardists.
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