text:
Title: Hippie
Subject: Counterculture of the 1960s, Hippie exploitation films, Psychedelic music, Bohemianism, New Left
Collection: 1960S Fashion, 1970S Fashion, California Culture, Counterculture, Counterculture of the 1960S, Culture of the Pacific Northwest, Drug Culture, Free Love Advocates, Hippie Movement, Oregon Culture, Sexual Revolution, Subcultures, Washington (State) Culture
A young girl dressed in hippie-inspired fashions of 1969 making the peace sign
Hippie (or hippy) subculture was originally a youth movement that arose in the United States during the mid-1960s and spread to other countries around the world. The word 'hippie' came from hipster, and was initially used to describe beatniks who had moved into New York City's Greenwich Village and San Francisco's Haight-Ashbury district. The origins of the terms hip and hep are uncertain, though by the 1940s both had become part of African American jive slang and meant "sophisticated; currently fashionable; fully up-to-date".[1][2][3] The Beats adopted the term hip, and early hippies inherited the language and countercultural values of the Beat Generation. Hippies created their own communities, listened to psychedelic music, embraced the sexual revolution, and used drugs such as cannabis, LSD, and psilocybin mushrooms to explore altered states of consciousness.
In January 1967, the Human Be-In in Golden Gate Park in San Francisco popularized hippie culture, leading to the Summer of Love on the West Coast of the United States, and the 1969 Woodstock Festival on the East Coast. Hippies in Mexico, known as jipitecas, formed La Onda and gathered at Avándaro, while in New Zealand, nomadic housetruckers practiced alternative lifestyles and promoted sustainable energy at Nambassa. In the United Kingdom in 1970 many gathered at the gigantic Isle of Wight Festival with a crowd of around 400,000 people.[4] and in later years, mobile "peace convoys" of New age travellers made summer pilgrimages to free music festivals at Stonehenge and elsewhere. In Australia, hippies gathered at Nimbin for the 1973 Aquarius Festival and the annual Cannabis Law Reform Rally or MardiGrass. "Piedra Roja Festival", a major hippie event in Chile, was held in 1970.[5]
Hippie fashions and values had a major effect on culture, influencing popular music, television, film, literature, and the arts. Since the 1960s, many aspects of hippie culture have been assimilated by mainstream society. The religious and cultural diversity espoused by the hippies has gained widespread acceptance, and Eastern philosophy and spiritual concepts have reached a larger audience. The hippie legacy can be observed in contemporary culture in myriad forms, including health food, music festivals, contemporary sexual mores, and even the cyberspace revolution.[6]
Origins 2.1
Early hippies (1960–1966) 2.2
Summer of Love (1967) 2.3
Revolution (1967–1969) 2.4
Aftershocks (1970–present) 2.5
Ethos and characteristics 3
Art and fashion 3.1
Love and sex 3.2
Travel 3.3
Hippie trail 3.3.1
Spirituality and religion 3.4
Politics 3.5
Drugs 3.6
Further reading and resources 7
The term hipster was coined by Harry Gibson in 1944.[9] By the 1940s, the terms hip, hep and hepcat were popular in Harlem jazz slang, although hep eventually came to denote an inferior status to hip.[10] In Greenwich Village in the early 1960s, New York City, young counterculture advocates were named hips because they were considered "in the know" or "cool", as opposed to being square. In a 1961 essay, Kenneth Rexroth used both the terms hipster and hippies to refer to young people participating in black American or Beatnik nightlife.[11] According to Malcolm X's 1964 autobiography, the word hippie in 1940s Harlem had been used to describe a specific type of white man who "acted more Negro than Negroes".[12] Andrew Loog Oldham refers to "all the Chicago hippies," seemingly in reference to black blues/R&B musicians, in his rear sleeve notes to the 1965 LP The Rolling Stones, Now!
Although the word hippies made other isolated appearances in print during the early 1960s, the first use of the term on the West Coast appeared on September 5, 1965, in the article, "A New Haven for Beatniks", by San Francisco journalist Michael Fallon. In that article, Fallon wrote about the Blue Unicorn coffeehouse, using the term hippie to refer to the new generation of beatniks who had moved from North Beach into the Haight-Ashbury district.[13][14] New York Times editor and usage writer Theodore M. Bernstein said the paper changed the spelling from hippy to hippie to avoid the ambiguous description of clothing as hippy fashions.
A Hippie-painted VW bug.
A July 1968 Time Magazine study on hippie philosophy credited the foundation of the hippie movement with historical precedent as far back as the counterculture of the Ancient Greeks, espoused by philosophers like Diogenes of Sinope and the Cynics also as early forms of hippie culture.[15] It also named as notable influences the religious and spiritual teachings of Henry David Thoreau, Hillel the Elder, Jesus, Buddha, St. Francis of Assisi, Gandhi, and J.R.R. Tolkien.[15]
The first signs of modern "proto-hippies" emerged in organic food in the United States.
American hippies smoking cannabis in Thailand.
Like Wandervogel, the hippie movement in the United States began as a youth movement. Composed mostly of white teenagers and young adults between 15 and 25 years old,[19][20] hippies inherited a tradition of cultural dissent from bohemians and beatniks of the Beat Generation in the late 1950s.[20] Beats like Allen Ginsberg crossed over from the beat movement and became fixtures of the burgeoning hippie and anti-war movements. By 1965, hippies had become an established social group in the U.S., and the movement eventually expanded to other countries,[21][22] extending as far as the United Kingdom and Europe, Australia, Canada, New Zealand, Japan, Mexico, and Brazil.[23] The hippie ethos influenced The Beatles and others in the United Kingdom and other parts of Europe, and they in turn influenced their American counterparts.[24] Hippie culture spread worldwide through a fusion of rock music, folk, blues, and psychedelic rock; it also found expression in literature, the dramatic arts, fashion, and the visual arts, including film, posters advertising rock concerts, and album covers.[25] Self-described hippies had become a significant minority by 1968, representing just under 0.2% of the U.S. population[26] before declining in the mid-1970s.[21]
Along with the New Left and the American Civil Rights Movement, the hippie movement was one of three dissenting groups of the 1960s counterculture.[22] Hippies rejected established institutions, criticized middle class values, opposed nuclear weapons and the Vietnam War, embraced aspects of Eastern philosophy,[27] championed sexual liberation, were often vegetarian and eco-friendly, promoted the use of psychedelic drugs which they believed expanded one's consciousness, and created intentional communities or communes. They used alternative arts, street theatre, folk music, and psychedelic rock as a part of their lifestyle and as a way of expressing their feelings, their protests and their vision of the world and life. Hippies opposed political and social orthodoxy, choosing a gentle and nondoctrinaire ideology that favored peace, love and personal freedom,[28][29] expressed for example in The Beatles' song "All You Need is Love".[30] Hippies perceived the dominant culture as a corrupt, monolithic entity that exercised undue power over their lives, calling this culture "The Establishment", "Big Brother", or "The Man".[31][32][33] Noting that they were "seekers of meaning and value", scholars like Timothy Miller have described hippies as a new religious movement.[34]
Early hippies (1960–1966)
Escapin' through the lily fields
I came across an empty space
It trembled and exploded
Left a bus stop in its place
The bus came by and I got on
That's when it all began
There was cowboy Neal
At the wheel
Of a bus to never-ever land
- Grateful Dead, lyrics from "That's It for the Other One"[35]
During the early 1960s, novelist Tom Wolfe's book The Electric Kool-Aid Acid Test. With Cassady at the wheel of a school bus named Further, the Merry Pranksters traveled across the United States to celebrate the publication of Kesey's novel Sometimes a Great Notion and to visit the 1964 World's Fair in New York City. The Merry Pranksters were known for using marijuana, amphetamines, and LSD, and during their journey they "turned on" many people to these drugs. The Merry Pranksters filmed and audio taped their bus trips, creating an immersive multimedia experience that would later be presented to the public in the form of festivals and concerts. The Grateful Dead wrote a song about the Merry Pranksters' bus trips called "That's It for the Other One".[35]
During this period Greenwich Village in New York City and Berkeley, California anchored the American folk music circuit. Berkeley's two coffee houses, the Cabale Creamery and the Jabberwock, sponsored performances by folk music artists in a beat setting.[36] In April 1963, Chandler A. Laughlin III, co-founder of the Cabale Creamery,[37] established a kind of tribal, family identity among approximately fifty people who attended a traditional, all-night Native American peyote ceremony in a rural setting. This ceremony combined a psychedelic experience with traditional Native American spiritual values; these people went on to sponsor a unique genre of musical expression and performance at the Red Dog Saloon in the isolated, old-time mining town of Virginia City, Nevada.[38]
During the summer of 1965, Laughlin recruited much of the original talent that led to a unique amalgam of traditional folk music and the developing psychedelic rock scene.[38] He and his cohorts created what became known as "long hair, boots and outrageous clothing of 19th-century American (and Native American) heritage.[38] LSD manufacturer Owsley Stanley lived in Berkeley during 1965 and provided much of the LSD that became a seminal part of the "Red Dog Experience", the early evolution of psychedelic rock and budding hippie culture. At the Red Dog Saloon, The Charlatans were the first psychedelic rock band to play live (albeit unintentionally) loaded on LSD.[40]
When they returned to San Francisco, Red Dog participants Luria Castell, Ellen Harman and Alton Kelley created a collective called "The Family Dog."[38] Modeled on their Red Dog experiences, on October 16, 1965, the Family Dog hosted "Stewart Brand, Ken Kesey, Owsley Stanley and others. Ten thousand people attended this sold-out event, with a thousand more turned away each night.[43] On Saturday January 22, the Grateful Dead and Big Brother and the Holding Company came on stage, and 6,000 people arrived to imbibe punch spiked with LSD and to witness one of the first fully developed light shows of the era.[44]
It is nothing new. We have a private revolution going on. A revolution of individuality and diversity that can only be private. Upon becoming a group movement, such a revolution ends up with imitators rather than participants...It is essentially a striving for realization of one's relationship to life and other people...
Bob Stubbs, "Unicorn Philosophy"[45]
By February 1966, the Family Dog became Family Dog Productions under organizer [38]
Some of the earliest San Francisco hippies were former students at
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Second Summer of Love
Summer of Love. A film part of PBS´s American Experience series. Includes the film available to watch online and other information on the San Francisco event known as the Summer of Love as well as other material related to the hippie subculture
Hippie Society: The Youth Rebellion. A Canadian program by the CBC public network on the hippie rebellion including videos to watch
UK Hippy. Long running British discussion forum covering all aspects of the British Hippy Counter-Culture from the 1960s to present day.
Sixtiespix An archive with photographs of hippie culture.
Bissonnette, Anne (Curator) (April 12 – September 17, 2000), Revolutionizing Fashion: The Politics of Style, Kent State University Museum, archived from the original on January 18, 2008, retrieved 2008-01-21 .
Brode, Douglas (2004), From Walt to Woodstock: How Disney Created the Counterculture, University of Texas Press, .
Curl, John (2007), Memories of DROP CITY: The First Hippie Commune of the 1960s and the Summer of Love, A Memoir, New York: iuniverse, .
Howard, John Robert (Mar 1969), "The Flowering of the Hippie Movement", .
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Lemke-Santangelo, Gretchen (2009), Daughters of Aquarius: Women of the Sixties Counterculture, University Press of Kansas, .
Lund, Jens; Denisoff, R. Serge (Oct–Dec 1971), "The Folk Music Revival and the Counter Culture: Contributions and Contradictions", The Journal of American Folklore (American Folklore Society) 84 (334): 394–405, .
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Partridge, William L. (1973), The Hippie Ghetto: The Natural History of a Subculture, New York: Holt, Rinehart and Winston, .
. See also: Rainbowpedia
Riser, George (Curator) (1998), The Psychedelic '60s: Literary Tradition and Social Change, Special Collections Department. .
Staller, Karen M. (2006), Runaways: How the Sixties Counterculture Shaped Today's Practices and Policies, Columbia University Press, .
Stone, Skip (2000), The Way of the Hippy, Hip Inc. .
Walpole, Andy (2004), "Hippies, Freaks and the Summer of Love", Harold Hill: A People's History, haroldhill.org, retrieved 2008-01-21 .
Binkley, Sam. (2002). Hippies. St. James Encyclopedia of Pop Culture. FindArticles.com.
Brand, Stewart. (Spring, 1995). We Owe it All to the Hippies. Time.
Dudley, William, ed. (2000), The 1960s (America's decades), San Diego: Greenhaven Press. .
Gaskin, Stephen. (1970). Monday Night Class. The Book Farm. ISBN 1-57067-181-8.
Heath, Joseph; Potter, Andrew (2004), .
Grunenberg, Christoph; Harris, Jonathan (2005), Summer of Love: Psychedelic Art, Social Crisis and Counterculture in the 1960s, Liverpool University Press, .
Katz, Jack (1988), Seductions of Crime: Moral and Sensual Attractions in Doing Evil, Basic Books, .
Kent, Stephen A. (2001). From slogans to mantras: social protest and religious conversion in the late Vietnam war era. Syracuse University Press. ISBN 0-8156-2923-0
Kennedy, Gordon (1998), Children of the Sun: A Pictorial Anthology From Germany To California, 1883–1949, Nivaria Press, .
Lattin, Don (2004), Following Our Bliss: How the Spiritual Ideals of the Sixties Shape Our Lives Today, HarperCollins, .
Mankin, Bill. (2012) We Can All Join In: How Rock Festivals Helped Change America. Like the Dew.
Lee, Martin A.; Shlain, Bruce (1992), Acid Dreams: The Complete Social History of LSD: The CIA, the Sixties, and Beyond, Grove Press, .
Lytle, Mark H. (2006), America's Uncivil Wars: The Sixties Era from Elvis to the Fall of Richard Nixon, Oxford University Press, .
McCleary, John (2004), The Hippie Dictionary, Ten Speed Press, .
Marty, Myron A. (1997), Daily life in the United States, 1960–1990, Westport, CT: The Greenwood Press, .
Oldmeadow, Harry (2004), Journeys East: 20th Century Western Encounters with Eastern Religious Traditions, World Wisdom, Inc, .
Mecchi, Irene. (1991). The Best of Herb Caen, 1960–75. Chronicle Books. ISBN 0-8118-0020-2
Pendergast, Tom; Pendergast, Sara, eds. (2005), "Sixties Counterculture: The Hippies and Beyond", The Sixties in America Reference Library, 1: Almanac, Detroit: .
Perry, Charles (2005), The Haight-Ashbury: A History (Reprint ed.), Wenner Books, .
Stone, Skip (1999), Hippies From A to Z: Their Sex, Drugs, Music and Impact on Society From the Sixties to the Present, Hip Inc., .
Stolley, Richard B. (1998), Turbulent Years: The 60s (Our American Century), Time-Life Books, .
Tompkins, Vincent, ed. (2001a), "Assimilation of the Counterculture", American Decades, 8: 1970–1979, Detroit: .
Tompkins, Vincent, ed. (2001b), "Hippies", American Decades, 7: 1960–1969, Detroit: .
Yablonsky, Lewis (1968), The Hippie Trip, Pegasus, .
Young, Shawn David. (2005). Hippies, Jesus Freaks, and Music. Ann Arbor: Xanedu/Copley Original Works. ISBN 1-59399-201-7
^ To say "I'm hip to the situation" means "I'm aware of the situation. See:
^ "Online Etymology Dictionary". Etymonline.com. Retrieved 2014-02-03.
^ "Hep - Definition and More from the Free Merriam-Webster Dictionary". Merriam-webster.com. 2012-08-31. Retrieved 2014-02-03.
^ "The attendance at the third Pop Festival at...Isle of Wight, England on 30 Aug 1970 was claimed by its promoters, Fiery Creations, to be 400,000." The Guinness book of Records - 1987, (p91), Editor Russell, Alan. Guiness Books, 1986 ISBN 0851124399
^ Purcell, Fernando; Alfredo Riquelme (2009). Ampliando miradas: Chile y su historia en un tiempo global. RIL Editores. p. 21.
^ a b c
^ Jonathan Lighter, Random House Dictionary of Historical Slang
^ Harry Gibson wrote: "At that time musicians used jive talk among themselves and many customers were picking up on it. One of these words was hep which described someone in the know. When lots of people started using hep, musicians changed to hip. I started calling people hipsters and greeted customers who dug the kind of jazz we were playing as 'all you hipsters.' Musicians at the club began calling me Harry the Hipster; so I wrote a new tune called 'Handsome Harry the Hipster.'" -- "Everybody's Crazy But Me" (1986).
^ Rexroth, Kenneth. (1961). "What's Wrong with the Clubs." Metronome. Reprinted in Assays
^ Booth, Martin (2004), Cannabis: A History, St. Martin's Press, p. 212.
^ Track 1.
^ Use of the term "hippie" did not become widespread in the mass media until early 1967, after San Francisco Chronicle columnist Herb Caen began to use the term; See "Take a Hippie to Lunch Today", S.F. Chronicle, 20 Jan 1967, p. 37. San Francisco Chronicle, 18 Jan 1967 column, p. 27
^ a b "The Hippies",
^ Randall, Annie Janeiro (2005), "The Power to Influence Minds", Music, Power, and Politics, Routledge, pp. 66–67,
^ Kennedy, Gordon; Ryan, Kody (2003), Hippie Roots & The Perennial Subculture, retrieved 2007-08-31 . See also: Kennedy 1998.
^ Elaine Woo, Gypsy Boots, 89; Colorful Promoter of Healthy Food and Lifestyles, Los Angeles Times, August 10, 2004, Accessed December 22, 2008.
^ Zablocki, Benjamin. "Hippies." World Book Online Reference Center. 2006. Retrieved on 2006-10-12. "Hippies were members of a youth movement...from white middle-class families and ranged in age from 15 to 25 years old."
^ a b Dudley 2000, pp. 193–194.
^ a b Hirsch 1993, p. 419. Hirsch describes hippies as: "Members of a cultural protest that began in the U.S. in the 1960s and affected Europe before fading in the 1970s...fundamentally a cultural rather than a political protest."
^ a b Pendergast & Pendergast 2005. Pendergast writes: "The Hippies made up the...nonpolitical subgroup of a larger group known as the counterculture...the counterculture included several distinct groups...One group, called the New Left...Another broad group called...the Civil Rights Movement...did not become a recognizable social group until after 1965...according to John C. McWilliams, author of The 1960s Cultural Revolution."
^ a b Stone 1994, Hippy Havens
^ August 28 - Bob Dylan turns The Beatles on to cannabis for the second time. See also:
^ Light My Fire: Rock Posters from the Summer of Love,
^ Booth 2004, p. 214.
^ Oldmeadow 2004, pp. 260, 264.
^ Stolley 1998, pp. 137.
^ Yippie Abbie Hoffman envisioned a different society: "...where people share things, and we don't need money; where you have the machines for the people. A free society, that's really what it amounts to... a free society built on life; but life is not some Time Magazine, hippie version of fagdom... we will attempt to build that society..." See: Swatez, Gerald. Miller, Kaye. (1970). Conventions: The Land Around Us Anagram Pictures. University of Illinois at Chicago Circle. Social Sciences Research Film Unit. qtd at ~16:48. The speaker is not explicitly identified, but it is thought to be Abbie Hoffman.
^ : "Seven hundred million people heard it in a worldwide TV satellite broadcast. It became the anthem of flower power that summer...The song expressed the highest value of the counterculture...For the hippies, however, it represented a call for liberation from Protestant culture, with its repressive sexual taboos and its insistence on emotional restraint...The song presented the flower power critique of movement politics: there was nothing you could do that couldn't be done by others; thus you didn't need to do anything...John was arguing not only against bourgeois self-denial and future-mindedness but also against the activists' sense of urgency and their strong personal commitments to fighting injustice and oppression..."
^ a b Yablonsky 1968, pp. 106–107.
^ Theme appears in contemporaneous interviews throughout Yablonsky (1968).
^ McCleary 2004, pp. 50, 166, 323.
^ Dudley 2000, pp. 203–206. Timothy Miller notes that the counterculture was a "movement of seekers of meaning and value...the historic quest of any religion." Miller quotes Harvey Cox, William C. Shepard, Jefferson Poland, and Ralph J. Gleason in support of the view of the hippie movement as a new religion. See also Wes Nisker's The Big Bang, The Buddha, and the Baby Boom: "At its core, however, hippie was a spiritual phenomenon, a big, unfocused, revival meeting." Nisker cites the San Francisco Oracle, which described the Human Be-In as a "spiritual revolution".
^ a b Dodd, David (1998-06-22), The Annotated Grateful Dead Lyrics: "That's It For The Other One",
^ Arnold, Corry; Hannan, Ross (2007-05-09), The History of The Jabberwock, retrieved 2007-08-31
^ Hannan, Ross; Arnold, Corry (2007-10-07), Berkeley Art, retrieved 2007-10-07
^ a b c d e f g h Works, Mary (Director) (2005), Rockin' At the Red Dog: The Dawn of Psychedelic Rock, Monterey Video
^ Bill Ham Lights, 2001
^ Lau, Andrew (2005-12-01), The Red Dog Saloon And The Amazing Charlatans, Perfect Sound Forever, retrieved 2007-09-01
^ Grunenberg & Harris 2005, p. 325.
^ Selvin, Joel (2011-06-24). "Summer of Love: 40 Years Later / 1967: The stuff that myths are made of". The San Francisco Chronicle.
^ Tamony 1981, p. 98.
^ Dodgson, Rick (2001), Prankster History Project, pranksterweb.org, retrieved 2007-10-19
^ Perry 2005, p. 18.
^ The college was later renamed San Francisco State University.
^ Perry 2005, pp. 5–7. Perry writes that SFSC students rented cheap, Edwardian-Victorians in the Haight.
^ a b c d Tompkins 2001b
^ a b Lytle 2006, pp. 213, 215.
^ a b Farber, David; Bailey, Beth L. (2001), The Columbia Guide to America in the 1960s, Columbia University Press, p. 145,
^ Lee & Shlain 1992, p. 149.
^ "Chronology of San Francisco Rock 1965-1969
^ DeCurtis, Anthony. (July 12, 2007). "New York". Rolling Stone. Issue 1030/1031; For additional sources, see McNeill, Don, "Central Park Rite is Medieval Pageant", The Village Voice, 30 March. 1967: pg 1, 20; Weintraub, Bernard, "Easter: A Day of Worship, a "Be-In" or just Parading in the Sun", The New York Times, 27 March. 1967: pg 1, 24.
^ Dudley 2000, pp. 254.
^ a b c SFGate.com. Archive. Herb Caen, June 25, 1967. Small thoughts at large. Retrieved on June 4, 2009.
^ Marty 1997, pp. 125.
^ Stevens 1998, p. xiv.
^ Sgt. Pepper and the Beatles: It Was Forty Years Ago Today, Julien, Olivier. Ashgate, 2009. ISBN 978-0754667087.
^ Miles, Barry (2003), Hippie, Sterling Press, pp. 210–211,
^ October Sixth Nineteen Hundred and Sixty Seven, San Francisco Diggers, 1967-10-06, retrieved 2007-08-31
^ Bodroghkozy, Aniko (2001), Groove Tube: Sixties Television and the Youth Rebellion, Duke University Press, p. 92,
^ "The Hippie Dictionary, about the 60s and 70s". Hippiedictionary.com. Retrieved 2012-11-21.
^ Muncie, John (2004), Youth & Crime,
^ admin (2009-04-05). "Mondo Mod Worlds Of Hippie Revolt (And Other Weirdness)". Thesocietyofthespectacle.com. Retrieved 2014-02-03.
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^ a b Carmines, Edward G., and Geoffrey C. Layman. 1997. "Issue Evolution in Postwar American Politics." In Byron Shafer, ed., Present Discontents. NJ:Chatham House Publishers.
^ [1] Cynthia Kaufman Ideas For Action: Relevant Theory For Radical Change
Todd Gitlin, "The Left's Lost Universalism". In Arthur M. Melzer, Jerry Weinberger and M. Richard Zinman, eds., Politics at the Turn of the Century, pp. 3–26 (Lanham, MD: Rowman & Littlefield, 2001).
^ Wollenberg, Charles (2008), Berkeley, A City in History, University of California Press,
^ Hayward, Steven F. (2001), The Age of Reagan, 1964-1980: The Fall of the Old Liberal Order, Roseville, California: Prima Publishing, p. 325,
^ Mankin, Bill. We Can All Join In: How Rock Festivals Helped Change America. Like the Dew. 2012.
^ Lee, Henry K. (2005-05-26). "Altamont 'cold case' is being closed". San Francisco Chronicle. Retrieved 2008-09-11.
^ Bugliosi & Gentry 1994, pp. 638–640.
^ Bugliosi (1994) describes the popular view that the Manson case "sounded the death knell for hippies and all they symbolically represented", citing Joan Didion, Diane Sawyer, and Time. Bugliosi admits that although the Manson murders "may have hastened" the end of the hippie era, the era was already in decline.
^ Deresiewics, William (2011-11-12). "Generation Sell". New York Times. Retrieved 2011-12-03.
^ "Murder At Altamont". LiveLeak.com. 1969-11-28. Retrieved 2012-11-21.
^ "On This Day: Four Die at Rolling Stones' Altamont Concert". Findingdulcinea.com. Retrieved 2012-11-21.
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^ "Eel Pie Dharma - Skinheads - Chapter 19". Eelpie.org. 2005-12-13. Retrieved 2012-11-21.
^ "Britain: The Skinheads". Time. 1970-06-08. Retrieved 2010-05-04.
^ "In Cave Junction alone there were a number of communes listed". Cavejunction.com. Retrieved 2014-02-03.
^ Lattin 2004, pp. 74.
^ Heath & Potter 2004.
^ Techgnosis Hedonic Tantra - Erik Davis
^ Rave Culture and Religion (Routledge Advances in Sociology), edited Graham St. John. Hedonic Tantra - Golden Goa's Trance Transmission, Erik Davis (p256-272). Routledge, 2009. ISBN 9780415552509
^ a b Yablonsky 1968, pp. 103 et al..
^ iPad iPhone Android TIME TV Populist The Page (1967-07-07). The Hippies" in Time magazine""". Time.com. Retrieved 2014-02-03.
^ Katz 1988, pp. 120.
^ a b c d Pendergast, Sara. (2004) Fashion, Costume, and Culture. Volume 5. Modern World Part II: 1946-2003. Thomson Gale. ISBN 0-7876-5417-5
^ Pendergast, Sara (2004). Fashion, Costume, and Culture: Clothing, Headwear, Body Decorations, and Footwear Through the Ages. Detroit: UXL. p. 640.
^ a b c d e Stone 1994, "Sex, Love and Hippies"
^ "Again the Beat generation must be credited with living and writing about sexual freedom. Allen Ginsberg, Jack Kerouac, William Burroughs and others lived unusually free, sexually expressive lives."Stone 1994, "Sex, Love and Hippies"
^ "But the biggest release of inhibitions came about through the use of drugs, particularly marijuana and the psychedelics. Marijuana is one of the best aphrodisiacs known to man. It enhances the senses, unlike alcohol, which dulls them. As any hippie can tell you, sex is a great high, but sex on pot is fuckin' far out![...] More importantly, the use of psychedelic drugs, especially LSD was directly responsible for liberating hippies from their sexual hang-ups. The LSD trip is an intimate soul wrenching experience that shatters the ego's defenses, leaving the tripper in a very poignant and sensitive state. At this point, a sexual encounter is quite possible if conditions are right. After an LSD trip, one is much more likely to explore one's own sexual nature without inhibitions." Stone 1994, "Sex, Love and Hippies"
^ "Many hippies on the spiritual path found enlightenment through sex. The Kama Sutra, the Tantric sexual manual from ancient India is a way to cosmic union through sex. Some gurus like Bhagwan Shree Rajneesh (Osho) formed cults that focused on liberation through the release of sexual inhibitions"Stone 1994, "Sex, Love and Hippies"
^ Sharkey, Mr.; Fay, Chris, Gypsy Faire, www.mrsharkey.com, retrieved 2007-10-19
^ "Book Review - Roll Your Own". MrSharkey.Com. Retrieved 2012-11-21.
^ BBC - On This Day - 1969: Woodstock music festival ends. "An estimated 400,000 youngsters turned up..." Retrieved 21 December 2013.
^ "...nearly 500,000 revellers came together for three days and three nights and showed the world what a generation was made of..." Woodstock 1969 - The First Festival. Landy, Elliott. Ravette Publishing Ltd, 2009. ISBN 978-1841613093.
^ Sherwood, Seth (2006-04-09). "A New Generation of Pilgrims Hits India's Hippie Trail". The New York Times Company. Retrieved 2008-09-11.
^ "Have a high time on hippy trail in Katmandu". Independent Online. 2001-01-30. Archived from the original on October 11, 2007. Retrieved 2008-09-11.
^ a b In Defense of Hippies - Danny Goldberg. Dissent Magazine Online. Internet Archive: Retrieved 18th December 2013.
^ Timothy Miller. ''Hippies and American Values''. Univ Tennessee Press; 1st edition. Books.google.com. Retrieved 2014-02-03.
^ The Hippie Trip, Lewis Yablonsky, p. 298
^ "Communal Religions". Thefarm.org. 1966-10-06. Retrieved 2012-11-21.
^ "New Book Tells Inside Story Of Biggest Hippie Commune In U.S. - Toke of the Town - cannabis news, views, rumor and humor". Toke of the Town. 2010-12-23. Retrieved 2012-11-21.
^ Monday Night Class. "Monday Night Class: Stephen Gaskin: 9781570671814: Amazon.com: Books". Amazon.com. Retrieved 2012-11-21.
^ Sante, Luc (2006-06-26). "The Nutty Professor".
^ Start Your Own Religion. Leary, Timothy. Millbrook, New York: Kriya Press. 1967. (The original 1967 version was privately published. It is not to be confused with a compilation of Leary's writings compiled, edited, and published posthumously under the same title.)
^ Greenfield, Robert. Timothy Leary: A Biography. Books.google.co.uk. Retrieved 2013-10-11.
^ Timothy Leary: I carried on Aleister Crowley's work
^ a b "Ronald Creagh. ''Laboratoires de l'utopie. Les communautés libertaires aux États-Unis''. Paris. Payot. 1983. pg. 11". Wikiwix.com. Retrieved 2014-02-03.
^ "1968 Democratic Convention". Chicago Tribune. Retrieved 2008-09-08.
^ Shannon, Phil (1997-06-18), Yippies, politics and the state, Cultural Dissent, Issue # (278),
^ Seale 1991, p. 350.
^ Junker, Detlef; Gassert,Philipp (2004), The United States and Germany in the Era of the Cold War, 1945-1990, Cambridge University Press, p. 424,
^ Turner 2006, pp. 32–39.
^ "Overview: who were (are) the Diggers?". The Digger Archives. Retrieved 2007-06-17.
^ Stone 1994, "The Way of the Hippy"
^ Shibboleth: My Revolting Life, Rimbaud, Penny, AK Press, 1999. ISBN 978-1873176405.
^ Vander Molen, Jodi. "Jello Biafra Interview". The Progressive. The Progressive. Retrieved Feb 2002.
^ Colurso, Mary. "Jello Biafra can ruffle feathers". The Birmingham News. The Birmingham News. Retrieved Feb 2007.
^ a b Stolley 1998, pp. 139.
^ Prichard, Evie (2007-06-28). "We're all hippies now". The Times (London). Retrieved 2010-05-04.
^ Mary Ann Sieghart (May 25, 2007). "Hey man, we're all kind of hippies now. Far out". London: The Times. Retrieved 2007-05-25.
^ Kitchell, Mark (Director and Writer) (January 1990). Berkeley in the Sixties (Documentary). Liberation. Retrieved 2009-05-10.
^ Barnia, George (1996), The Index of Leading Spiritual Indicators, Dallas TX: Word Publishing
^ Hip Inc. "Hippies From A to Z by Skip Stone". Hipplanet.com. Retrieved 2012-11-21.
^ Baer, Hans A. (2004), Toward An Integrative Medicine: Merging Alternative Therapies With Biomedicine, Rowman Altamira, pp. 2–3,
^ a b Connikie, Yvonne. (1990). Fashions of a Decade: The 1960s. Facts on File. ISBN 0-8160-2469-3
^ Sewing, Joy; Houston Chronicle; publ. 24 Jan 2008; "Peace sign makes a statement in the fashion world". Retrieved 10 Jun 2012.
^ The musical Hair and a multitude of well known contemporary song lyrics such as The Age of Aquarius
^ a b Disco Double Take: New York Parties Like It's 1975. Village Voice.com. Retrieved on August 9, 2009.
^ (1998) "The Cambridge History of American Music", ISBN 978-0-521-45429-2, ISBN 978-0-521-45429-2, p.372: "Initially, disco musicians and audiences alike belonged to marginalized communities: women, gay, black, and Latinos"
^ (2002) "Traces of the Spirit: The Religious Dimensions of Popular Music", ISBN 978-0-8147-9809-6, ISBN 978-0-8147-9809-6, p.117: "New York City was the primary center of disco, and the original audience was primarily gay African Americans and Latinos."
^ Psychedelic Soul Allmusic
^ "But the pre-Saturday Night Fever dance underground was actually sweetly earnest and irony-free in its hippie-dippie positivity, as evinced by anthems like M.F.S.B.'s 'Love Is the Message.'" -- Village Voice, 10 July 2001.
^ Bryan, C. d. b. (1968-08-18), 'The Pump House Gang' and 'The Electric Kool-Aid Acid Test',
^ JamBands.com - What is a Jam Band? Retrieved from Internet Archive 23 December 2013.
^ Carlos Santana: I'm Immortal interview by Punto Digital, October 13, 2010
^ Nambassa: A New Direction, edited by Colin Broadley and Judith Jones, A. H. & A. W. Reed, 1979. ISBN 0-589-01216-9
^ The Sekhmet Hypothesis, Iain Spence, 1995, Bast's Blend. ISBN 0952536501
^ "In 1969, Gilbert Levy left the Haigh Ashbury district of San Francisco and took the overland trail through Afganistan and PAkistan, first to Bombay and then to Goa...Throughout the 1970s, Gil organized legendary parties at Anjuna- moonlight jams of non-stop music, dancing and chemical experimentation that lasted from Christmas Eve to New Year´s Day for a tribe of fellow overland travellers who called themselves the Goa Freaks...In the 90s, Gil started to use snippets from industrial music, etno techno, acid house and psychedelic rock to help create Goa Trance, dance music with a heavy spiritual accent...For Goa Gil, Goa Trance is a logical continuation of what hippies were doing back in the 60s and 70s. "The Psychedelic Revolution never really stopped" he said, " it just had to go halfway round the world to the end of a dirt road on a deserted beach, and there it was allowed to evolve and mutate, without government or media pressures". Time Out: Mumbai and Goa. Time Out Guides Ltd. London. 2011 pg. 184
^ McCleary, John Bassett. The Hippie Dictionary: A Cultural Encyclopedia of the 1960s and 1970s, Ten Speed Press, 2004. ISBN 1580085474
^ Gates, David (2004-07-12), "Me Talk Hippie",
^ Merritt, Byron (August 2004), A Groovy Interview with Author John McCleary, Fiction Writers of the Monterey Peninsula, retrieved 2008-01-27
^ Our Revolution is Not Over, Dudes by Dwayne Eutsey, Dudespaper
^ A New Home for Lost Hippies July 2010 Dudespaper
Indomania
In 2005, journalist Oliver Benjamin founded The Church of Latter-Day Dude, a website-philosophy and mock religion inspired by the character "the Dude", a former hippie, in the 1998 movie The Big Lebowski. Dudeism, as it is known, holds many connections to the hippie ethos, from its "take it easy" attitude and rebel shrug, to its come-as-you-are sense of individual freedom and expression. Dudeism is very much influenced by the hippie movement, maintaining that the "revolution is not over",[155] that it actually began a very long time ago, and will continue far into the future. Dudeist literature even claims that Dudeism has provided a contemporary spiritual home for the hippie philosophy.[156]
In 2002, photojournalist John Bassett McCleary published a 650-page, 6,000-entry unabridged slang dictionary devoted to the language of the hippies titled The Hippie Dictionary: A Cultural Encyclopedia of the 1960s and 1970s. The book was revised and expanded to 700 pages in 2004.[152][153] McCleary believes that the hippie counterculture added a significant number of words to the English language by borrowing from the lexicon of the Beat Generation, through the hippies' shortening of beatnik words and then popularizing their usage.[154]
Popular films depicting the hippie ethos and lifestyle include Woodstock, Easy Rider, Hair, The Doors, Across the Universe, Taking Woodstock, and Crumb.
Last Hippie Standing
In the UK and Europe, the years 1987 to 1989 were marked by a large-scale revival of many characteristics of the hippie movement. This later movement, composed mostly of people aged 18 to 25, adopted much of the original hippie philosophy of love, peace and freedom. The summer of 1988 became known as the Second Summer of Love. Although the music favored by this movement was modern electronic music, especially house music and acid house, one could often hear songs from the original hippie era in the chill out rooms at raves. In the UK, many of the well-known figures of this movement first lived communally in Stroud Green, an area of north London located in Finsbury Park. In 1995, The Sekhmet Hypothesis attempted to link both hippie and rave culture together in relation to transactional analysis, suggesting that rave culture was a social archetype based on the mood of friendly strength, compared to the gentle hippie archetype, based on friendly weakness.[150] The later electronic dance genres known as goa trance and psychedelic trance and its related events and culture have important hippie legacies and neo hippie elements. The popular DJ of the genre Goa Gil, like other hippies from the 1960s, decided to leave the US and Western Europe to travel on the hippie trail and later developing psychedelic parties and music in the Indian island of Goa in which the goa and psytrance genres were born and exported around the world in the 1990s and 2000s.[151]
Hippies at the Nambassa 1981 Festival in New Zealand
In New Zealand between 1976 and 1981 tens of thousands of hippies gathered from around the world on large farms around Waihi and Waikino for music and alternatives festivals. Named Nambassa, the festivals focused on peace, love, and a balanced lifestyle. The events featured practical workshops and displays advocating alternative lifestyles, self sufficiency, clean and sustainable energy and sustainable living.[149]
In the UK, there are many new age travellers who are known as hippies to outsiders, but prefer to call themselves the Peace Convoy. They started the Stonehenge Free Festival in 1974, but English Heritage later banned the festival in 1985, resulting in the Battle of the Beanfield. With Stonehenge banned as a festival site, new age travellers gather at the annual Glastonbury Festival. Today, hippies in the UK can be found in parts of South West England, such as Bristol (particularly the neighborhoods of Montpelier, Stokes Croft, St Werburghs, Bishopston, Easton and Totterdown), Glastonbury in Somerset, Totnes in Devon, and Stroud in Gloucestershire, as well as areas of London and Brighton. In the summer, many hippies and those of similar subcultures gather at numerous outdoor festivals in the countryside.
The Burning Man festival began in 1986 at a San Francisco beach party and is now held in the Black Rock Desert northeast of Reno, Nevada. Although few participants would accept the hippie label, Burning Man is a contemporary expression of alternative community in the same spirit as early hippie events. The gathering becomes a temporary city (36,500 occupants in 2005, 50,000+ in 2011), with elaborate encampments, displays, and many art cars. Other events that enjoy a large attendance include the Rainbow Family Gatherings, The Gathering of the Vibes, Community Peace Festivals, and the Woodstock Festivals.
"The '60s were a leap in human consciousness. Mahatma Gandhi, Malcolm X, Martin Luther King, Che Guevara, they led a revolution of conscience. The Beatles, The Doors, Jimi Hendrix created revolution and evolution themes. The music was like Dalí, with many colors and revolutionary ways. The youth of today must go there to find themselves."
— Carlos Santana[148]
With the demise of Grateful Dead and Phish, nomadic touring hippies attend a growing series of summer festivals, the largest of which is called the Bonnaroo Music & Arts Festival, which premiered in 2002. The Oregon Country Fair is a three-day festival featuring handmade crafts, educational displays and costumed entertainment. The annual Starwood Festival, founded in 1981, is a seven-day event indicative of the spiritual quest of hippies through an exploration of non-mainstream religions and world-views, and has offered performances and classes by a variety of hippie and counter-culture icons.
The hippie legacy in literature includes the lasting popularity of books reflecting the hippie experience, such as The Electric Kool-Aid Acid Test.[146] In music, the folk rock and psychedelic rock popular among hippies evolved into genres such as acid rock, world beat and heavy metal music. Psychedelic trance (also known as psytrance) is a type of electronic music music influenced by 1960s psychedelic rock. The tradition of hippie music festivals began in the United States in 1965 with Ken Kesey's Acid Tests, where the Grateful Dead played tripping on LSD and initiated psychedelic jamming. For the next several decades, many hippies and neo-hippies became part of the Deadhead community, attending music and art festivals held around the country. The Grateful Dead toured continuously, with few interruptions between 1965 and 1995. Phish and their fans (called Phish Heads) operated in the same manner, with the band touring continuously between 1983 and 2004. Many contemporary bands performing at hippie festivals and their derivatives are called jam bands, since they play songs that contain long instrumentals similar to the original hippie bands of the 1960s.[147]
Distinct appearance and clothing was one of the immediate legacies of hippies worldwide.[95][138] During the 1960s and 1970s, mustaches, beards and long hair became more commonplace and colorful, while multi-ethnic clothing dominated the fashion world. Since that time, a wide range of personal appearance options and clothing styles, including nudity, have become more widely acceptable, all of which was uncommon before the hippie era.[95][138] Hippies also inspired the decline in popularity of the necktie and other business clothing, which had been unavoidable for men during the 1950s and early 1960s. Additionally, hippie fashion itself has been commonplace in the years since the 1960s in clothing and accessories, particularly the peace symbol.[139] Astrology, including everything from serious study to whimsical amusement regarding personal traits, was integral to hippie culture.[140] The generation of the 1970s became influenced by the hippie and the 60s countercultural legacy. As such in New York City musicians and audiences from the female, homosexual, black, and Latino communities adopted several traits from the hippies and psychedelia. They included overwhelming sound, free-form dancing, weird lighting, colorful costumes, and hallucinogens.[141][142][143] Psychedelic soul groups like the Chambers Brothers and especially Sly and The Family Stone influenced proto-disco acts such as Isaac Hayes, Willie Hutch and the Philadelphia Sound.[144] In addition, the perceived positivity, lack of irony, and earnestness of the hippies informed proto-disco music like M.F.S.B.'s album Love Is the Message.[141][145]
A hippie in Stockholm, Sweden, in August 1971.
The legacy of the hippie movement continues to permeate Western society.[131] In general, unmarried couples of all ages feel free to travel and live together without societal disapproval.[82][132] Frankness regarding sexual matters has become more common, and the rights of homosexual, bisexual and transsexual people, as well as people who choose not to categorize themselves at all, have expanded.[133] Religious and cultural diversity has gained greater acceptance.[134] Co-operative business enterprises and creative community living arrangements are more accepted than before.[135] Some of the little hippie health food stores of the 1960s and 1970s are now large-scale, profitable businesses, due to greater interest in natural foods, herbal remedies, vitamins and other nutritional supplements.[136] Authors Stewart Brand and John Markoff argue that the development and popularization of personal computers and the Internet find one of their primary roots in the anti-authoritarian ethos promoted by hippie culture.[6][137]
Newcomers to the Internet are often startled to discover themselves not so much in some soulless colony of technocrats as in a kind of cultural Brigadoon - a flowering remnant of the '60s, when hippie communalism and libertarian politics formed the roots of the modern cyberrevolution...
Stewart Brand, "We Owe It All To The Hippies".[6]
On the West Coast of the United States, Ken Kesey was an important figure in promoting the recreational use of psychotropic drugs, especially LSD, also known as "acid." By holding what he called "Acid Tests", and touring the country with his band of Merry Pranksters, Kesey became a magnet for media attention that drew many young people to the fledgling movement. The Grateful Dead (originally billed as "The Warlocks") played some of their first shows at the Acid Tests, often as high on LSD as their audiences. Kesey and the Pranksters had a "vision of turning on the world."[130] Harder drugs, such as cocaine, amphetamines and heroin, were also sometimes used in hippie settings; however, these drugs were often disdained, even among those who used them, because they were recognized as harmful and addictive.[91]
Following in the footsteps of the Beats, many hippies used cannabis (marijuana), considering it pleasurable and benign. They enlarged their spiritual pharmacopeia to include hallucinogens such as LSD, psilocybin, Datura Stramonium, Brugmansia suaveolens, Ibogaine, Atropa Belladonna, Amanita Muscaria and mescaline, while often renouncing the use of alcohol. On the East Coast of the United States, Harvard University professors Timothy Leary, Ralph Metzner and Richard Alpert (Ram Dass) advocated psychotropic drugs for psychotherapy, self-exploration, religious and spiritual use. Regarding LSD, Leary said, "Expand your consciousness and find ecstasy and revelation within."[130]
Tahquitz Canyon, Palm Springs, California, 1969, sharing a joint
The political ideals of hippies influenced other movements, such as anarcho-punk, rave culture, green politics, stoner culture and the New Age movement. Penny Rimbaud of the English anarcho-punk band Crass said in interviews, and in an essay called The Last Of The Hippies, that Crass was formed in memory of his friend, Wally Hope.[126] Crass had its roots in Dial House, which was established in 1967 as a commune.[127] Some punks were often critical of Crass for their involvement in the hippie movement. Like Crass, Jello Biafra was influenced by the hippie movement, and cited the yippies as a key influence on his political activism and thinking, though he also wrote songs critical of hippies.[128][129]
Such activism was ideally carried through anti-authoritarian and non-violent means; thus it was observed that "The way of the hippie is antithetical to all repressive hierarchical power structures since they are adverse to the hippie goals of peace, love and freedom... Hippies don't impose their beliefs on others. Instead, hippies seek to change the world through reason and by living what they believe."[125]
[124].free of money and capitalism and they sought to create a mini-society [123],Gerrard Winstanley (1649–50) led by English Diggers The Diggers took their name from the original [50] Politically motivated movements aided by hippies include the
Scott McKenzie's 1967 rendition of John Phillips' song "San Francisco (Be Sure to Wear Flowers in Your Hair)", which helped to inspire the hippie Summer of Love, became a homecoming song for all Vietnam veterans arriving in San Francisco from 1967 onward. McKenzie has dedicated every American performance of "San Francisco" to Vietnam veterans, and he sang in 2002 at the 20th anniversary of the dedication of the Vietnam Veterans Memorial. Hippie political expression often took the form of "dropping out" of society to implement the changes they sought.
In addition to non-violent political demonstrations, hippie opposition to the Vietnam War included organizing political action groups to oppose the war, refusal to serve in the military and conducting "teach-ins" on college campuses that covered Vietnamese history and the larger political context of the war.[121]
The peace symbol was developed in the UK as a logo for the Campaign for Nuclear Disarmament, and was embraced by U.S. anti-war protesters during the 1960s. Hippies were often pacifists, and participated in non-violent political demonstrations, such as civil rights marches, the marches on Washington D.C., and anti–Vietnam War demonstrations, including draft-card burnings and the 1968 Democratic National Convention protests.[118] The degree of political involvement varied widely among hippies, from those who were active in peace demonstrations, to the more anti-authority street theater and demonstrations of the Yippies, the most politically active hippie sub-group.[119] Bobby Seale discussed the differences between Yippies and hippies with Jerry Rubin, who told him that Yippies were the political wing of the hippie movement, as hippies have not "necessarily become political yet". Regarding the political activity of hippies, Rubin said, "They mostly prefer to be stoned, but most of them want peace, and they want an end to this stuff."[120]
For the historian of the anarchist movement Ronald Creagh, the hippie movement could be considered as the last spectacular resurgence of utopian socialism[117] For Creagh, a characteristic of this is the desire for the transformation of society not through political revolution, or through reformist action pushed forward by the state, but through the creation of a counter-society of a socialist character in the midst of the current system, which will be made up of ideal communities of a more or less libertarian social form.[117]
The hippies were heirs to a long line of bohemians that includes William Blake, Walt Whitman, Ralph Waldo Emerson, Henry David Thoreau, Herman Hesse, Arthur Rimbaud, Oscar Wilde, Aldous Huxley, utopian movements like the Rosicrucians and the Theosophists, and most directly the Beatniks. Hippies emerged from a society that had produced birth-control pills, a counterproductive war in Vietnam, the liberation and idealism of the civil rights movement, feminism, homosexual rights, FM radio, mass-produced LSD, a strong economy, and a huge number of baby-boom teenagers. These elements allowed the hippies to have a mainstream impact that dwarfed that of the Beats and earlier avant-garde cultures.
In Defense of Hippies by Danny Goldberg[107]
Iconic photo of a female demonstrator offering a flower to a Military Police officer during an anti-war protest, 10/21/1967.
Timothy Leary was an American psychologist and writer, known for his advocacy of psychedelic drugs. On September 19, 1966, Leary founded the League for Spiritual Discovery, a religion declaring LSD as its holy sacrament, in part as an unsuccessful attempt to maintain legal status for the use of LSD and other psychedelics for the religion's adherents based on a "freedom of religion" argument. The Psychedelic Experience was the inspiration for John Lennon's song "Tomorrow Never Knows" in The Beatles' album Revolver.[113] He published a pamphlet in 1967 called Start Your Own Religion to encourage just that[114] and was invited to attend the January 14, 1967 Human Be-In a gathering of 30,000 hippies in San Francisco's Golden Gate Park In speaking to the group, he coined the famous phrase "Turn on, tune in, drop out".[115] The English magician Aleister Crowley became an influential icon to the new alternative spiritual movements of the decade as well as for rock musicians. The Beatles included him as one of the many figures on the cover sleeve of their 1967 album Sgt. Pepper's Lonely Hearts Club Band while Jimmy Page, the guitarist of The Yardbirds and co-founder of 1970s rock band Led Zeppelin was fascinated by Crowley, and owned some of his clothing, manuscripts and ritual objects, and during the 1970s bought Boleskine House, which also appears in the band's movie The Song Remains the Same. On the back cover of the Doors 13 album, Jim Morrison and the other members of the Doors are shown posing with a bust of Aleister Crowley. Timothy Leary also openly acknowledged the inspiration of English occultist Aleister Crowley.[116]
One such hippie "high priest" was San Francisco State University Professor Stephen Gaskin. Beginning in 1966, Gaskin's "Monday Night Class" eventually outgrew the lecture hall, and attracted 1,500 hippie followers in an open discussion of spiritual values, drawing from Christian, Buddhist, and Hindu teachings. In 1970 Gaskin founded a Tennessee community called The Farm, and he still lists his religion as "Hippie."[110][111][112]
Timothy Leary, family and band on a lecture tour at State University of New York at Buffalo in 1969
In his 1991 book, "Hippies and American Values", Timothy Miller described the hippie ethos as essentially a "religious movement" whose goal was to transcend the limitations of mainstream religious institutions. "Like many dissenting religions, the hippies were enormously hostile to the religious institutions of the dominant culture, and they tried to find new and adequate ways to do the tasks the dominant religions failed to perform."[108] In his seminal, contemporaneous work, "The Hippie Trip", author Lewis Yablonsky notes that those who were most respected in hippie settings were the spiritual leaders, the so-called "high priests" who emerged during that era.[109]
Many hippies rejected mainstream organized religion in favor of a more personal spiritual experience, often drawing on indigenous and folk beliefs. If they adhered to mainstream faiths, hippies were likely to embrace Buddhism, Unitarian Universalism, Hinduism and the restorationist Christianity of the Jesus Movement. Some hippies embraced neo-paganism, especially Wicca.[107]
One travel experience, undertaken by hundreds of thousands of hippies between 1969 and 1971, was the Hippie trail overland route to India. Carrying little or no luggage, and with small amounts of cash, almost all followed the same route, hitch-hiking across Europe to Athens and on to Istanbul, then by train through central Turkey via Erzurum, continuing by bus into Iran, via Tabriz and Tehran to Mashhad, across the Afghan border into Herat, through southern Afghanistan via Kandahar to Kabul, over the Khyber Pass into Pakistan, via Rawalpindi and Lahore to the Indian frontier. Once in India, hippies went to many different destinations, but gathered in large numbers on the beaches of Goa and Kovalam in Trivandrum (Kerala),[105] or crossed the border into Nepal to spend months in Kathmandu. In Kathmandu, most of the hippies hung out in the tranquil surroundings of a place called Freak Street,[106] (Nepal Bhasa: Jhoo Chhen) which still exists near Kathmandu Durbar Square.
On the West Coast, a unique lifestyle developed around the Woodstock Festival near Bethel, New York, from August 15 to 18, 1969, which drew between 400,000 to 500,000 people.[103][104]
A derivative of this free-flow style of travel were the hippie trucks and buses, hand-crafted mobile houses built on a truck or bus chassis to facilitate a nomadic lifestyle, as documented in the 1974 book Roll Your Own.[102] Some of these mobile gypsy houses were quite elaborate, with beds, toilets, showers and cooking facilities.
Hippie Truck interior
Hippies tended to travel light, and could pick up and go wherever the action was at any time. Whether at a "love-in" on Mount Tamalpais near San Francisco, a demonstration against the Vietnam War in Berkeley, or one of Ken Kesey's "Acid Tests", if the "vibe" wasn't right and a change of scene was desired, hippies were mobile at a moment's notice. Planning was eschewed, as hippies were happy to put a few clothes in a backpack, stick out their thumbs and hitchhike anywhere. Hippies seldom worried whether they had money, hotel reservations or any of the other standard accoutrements of travel. Hippie households welcomed overnight guests on an impromptu basis, and the reciprocal nature of the lifestyle permitted greater freedom of movement. People generally cooperated to meet each other's needs in ways that became less common after the early 1970s.[31] This way of life is still seen among Rainbow Family groups, new age travellers and New Zealand's housetruckers.[101]
Hand-crafted Hippie Truck, 1968
Hippies embraced the old slogan of free love of the radical social reformers of other eras; it was accordingly observed that "Free love made the whole love, marriage, sex, baby package obsolete. Love was no longer limited to one person, you could love anyone you chose. In fact love was something you shared with everyone, not just your sex partners. Love exists to be shared freely. We also discovered the more you share, the more you get! So why reserve your love for a select few? This profound truth was one of the great hippie revelations."[97] Sexual experimentation alongside psychedelics also occurred, due to the perception of their being uninhibitors.[99] Others explored the spiritual aspects of sex.[100]
The hippies inherited various countercultural views and practices regarding sex and love from the Beat Generation; "their writings influenced the hippies to open up when it came to sex, and to experiment without guilt or jealousy."[98] One popular hippie slogan that appeared was "If it feels good, do it!"[97] which for many "meant you were free to love whomever you pleased, whenever you pleased, however you pleased. This encouraged spontaneous sexual activity and experimentation. Group sex, public sex...homosexuality, all the taboos went out the window. This doesn't mean that straight sex...or monogamy were unknown, quite the contrary. Nevertheless, the open relationship became an accepted part of the hippy lifestyle. This meant that you might have a primary relationship with one person, but if another attracted you, you could explore that relationship without rancor or jealousy."[97]
The clinical study Human Sexual Response was published by Masters and Johnson in 1966, and the topic suddenly became more commonplace in America. The 1969 book Everything You Always Wanted to Know About Sex (But Were Afraid to Ask) by Dr. David Reuben was a more popular attempt at answering the public's curiosity regarding such matters. Then in 1972 appeared The Joy of Sex by Alex Comfort, reflecting an even more candid perception of love-making. By this time, the recreational or 'fun' aspects of sexual behavior were being discussed more openly than ever before, and this more 'enlightened' outlook resulted not just from the publication of such new books as these, but from a more pervasive Sexual Revolution that had already been well underway for some time.[97]
on this subject were being challenged. status quo, in which many views of the Sexual Revolution The hippie movement appeared concurrently in the midst of a rising [97]The common stereotype on the issues of love and sex had it that the hippies were "
Oz number 28, also known as the "Schoolkids issue of OZ", which was the main cause of a 1971 high-profile obscenity case in the United Kingdom. Oz was a UK underground publication with a general hippie / counter-cultural point of view.
As in the beat movement preceding them, and the punk movement that followed soon after, hippie symbols and iconography were purposely borrowed from either "low" or "primitive" cultures, with hippie fashion reflecting a disorderly, often vagrant style.[93] As with other adolescent, white middle-class movements, deviant behavior of the hippies involved challenging the prevailing gender differences of their time: both men and women in the hippie movement wore jeans and maintained long hair,[94] and both genders wore sandals or went barefoot.[49] Men often wore beards,[95] while women wore little or no makeup, with many going braless.[49] Hippies often chose brightly colored clothing and wore unusual styles, such as bell-bottom pants, vests, tie-dyed garments, dashikis, peasant blouses, and long, full skirts; non-Western inspired clothing with Native American, Asian, Indian, African and Latin American motifs were also popular. Much hippie clothing was self-made in defiance of corporate culture, and hippies often purchased their clothes from flea markets and second-hand shops.[95] Favored accessories for both men and women included Native American jewelry, head scarves, headbands and long beaded necklaces.[49] Hippie homes, vehicles and other possessions were often decorated with psychedelic art. The bold colors, hand-made clothing and loose fitting clothes, opposed the tight and uniform clothing of the 1940s and 1950s. It also rejected consumerism in that the hand-production of clothing called for self-efficiency and individuality.[96]
Out of the psychedelic counterculture there also arose a new genre of comic books: underground comix. "Zap Comix" was among the original underground comics, and featured the work of Robert Crumb, S. Clay Wilson, Victor Moscoso, Rick Griffin, and Robert Williams among others. Underground Comix were ribald, intensely satirical, and seemed to pursue weirdness for the sake of weirdness. Gilbert Shelton created perhaps the most enduring of underground cartoon characters, "The Fabulous Furry Freak Brothers", whose drugged-out exploits held a hilarious mirror up to the hippy lifestyle of the 1960s.
No. 1 of the cult underground comic strip The Fabulous Furry Freak Brothers which dealt with the adventures and lifestyles of three fictional hippies
Leading proponents of the 1960s Psychedelic Art movement were San Francisco poster artists such as: Rick Griffin, Victor Moscoso, Bonnie MacLean, Stanley Mouse & Alton Kelley, and Wes Wilson. Their Psychedelic Rock concert posters were inspired by Art Nouveau, Victoriana, Dada, and Pop Art. The "Fillmore Posters" were among the most notable of the time. Richly saturated colors in glaring contrast, elaborately ornate lettering, strongly symmetrical composition, collage elements, rubber-like distortions, and bizarre iconography are all hallmarks of the San Francisco psychedelic poster art style. The style flourished from roughly the years 1966 to 1972. Their work was immediately influential to album cover art, and indeed all of the aforementioned artists also created album covers. Psychedelic light-shows were a new art-form developed for rock concerts. Using oil and dye in an emulsion that was set between large convex lenses upon overhead projectors, the lightshow artists created bubbling liquid visuals that pulsed in rhythm to the music. This was mixed with slideshows and film loops to create an improvisational motion picture art form, and to give visual representation to the improvisational jams of the rock bands and create a completely "trippy" atmosphere for the audience. The Brotherhood of Light were responsible for many of the light-shows in San Francisco psychedelic rock concerts.
A 1967 VW Kombi bus decorated with hand-painting
At the same time, many thoughtful hippies distanced themselves from the very idea that the way a person dresses could be a reliable signal of who he was — especially after outright criminals such as Charles Manson began to adopt superficial hippie characteristics, and also after plainclothes policemen started to "dress like hippies" to divide and conquer legitimate members of the counterculture. Frank Zappa, known for lampooning hippie ethos, particularly with songs like "Who Needs the Peace Corps?" (1968), admonished his audience that "we all wear a uniform". The San Francisco clown/hippie Wavy Gravy said in 1987 that he could still see fellow-feeling in the eyes of Market Street businessmen who had dressed conventionally to survive.
Hippies sought to free themselves from societal restrictions, choose their own way, and find new meaning in life. One expression of hippie independence from societal norms was found in their standard of dress and grooming, which made hippies instantly recognizable to one another, and served as a visual symbol of their respect for individual rights. Through their appearance, hippies declared their willingness to question authority, and distanced themselves from the "straight" and "square" (i.e., conformist) segments of society.[91] Personality traits and values that hippies tend to be associated with are "altruism and mysticism, honesty, joy and nonviolence".[92]
A hippie wearing tie-dyed clothes.
Ethos and characteristics
Towards the end of the 20th century, a trend of "cyber hippies" emerged, that embraced some of the qualities of the 1960s psychedelic counterculture. The hippie subculture is also linked to the psychedelic trance or psytrance scene, born out of the Goa scene in India.[89][90]
While many hippies made a long-term commitment to the lifestyle, some people argue that hippies "sold out" during the 1980s and became part of the materialist, consumer culture.[87][88] Although not as visible as it once was, hippie culture has never died out completely: hippies and neo-hippies can still be found on college campuses, on communes, and at gatherings and festivals. Many embrace the hippie values of peace, love, and community, and hippies may still be found in bohemian enclaves around the world.[23]
Hippie communes, where members tried to live the ideals of the hippie movement continued to flourish. On the west coast, Oregon had quite a few.[86] Some faded away. Some are still around.
Couple attending Snoqualmie Moondance Festival, Aug. 1993
Starting in the late 1960s, hippies began to come under attack by skinheads.[83][84][85] Hippies were also vilified and sometimes attacked by punks, revivalist mods, greasers, football casuals, Teddy boys, and members of other youth subcultures of the 1970s and 1980s. The countercultural movement was also under covert assault by J. Edgar Hoover's infamous "Counter Intelligence Program" (COINTELPRO), but in some countries it was other youth groups that were a threat. Hippie ideals had a marked influence on anarcho-punk and some post-punk youth subcultures, especially during the Second Summer of Love.
Much of hippie style had been integrated into mainstream American society by the early 1970s.[81][82] Large rock concerts that originated with the 1967 KFRC Fantasy Fair and Magic Mountain Music Festival and Monterey Pop Festival and the 1968 Isle of Wight Festival became the norm, evolving into stadium rock in the process. The anti-war movement reached its peak at the 1971 May Day Protests as over 12,000 protesters were arrested in Washington DC. President Nixon himself actually ventured out of the White House and chatted with a group of the 'hippie' protesters. The draft was ended soon thereafter, in 1973. During the mid 1970s, with the end of the draft and the Vietnam War, a renewal of patriotic sentiment associated with the approach of the United States Bicentennial and the emergence of punk in London, Manchester, New York and Los Angeles, the mainstream media lost interest in the hippie counterculture. At the same time there was a revival of the Mod subculture, skinheads, teddy boys and the emergence of new youth cultures, like the goths (an arty offshoot of punk) and football casuals. Acid rock gave way to prog rock, heavy metal, disco, and punk rock.
By the 1970s, the 1960s zeitgeist that had spawned hippie culture seemed to be on the wane.[76][77][78] The events at Altamont Free Concert[79] shocked many Americans,[80] including those who had strongly identified with hippie culture. Another shock came in the form of the Sharon Tate and Leno and Rosemary LaBianca murders committed in August 1969 by Charles Manson and his "family" of followers. Nevertheless, the turbulent political atmosphere that featured the bombing of Cambodia and shootings by National Guardsmen at Jackson State University and Kent State University still brought people together. These shootings inspired the May 1970 song by Quicksilver Messenger Service "What About Me?", where they sang, "You keep adding to my numbers as you shoot my people down", as well as Neil Young's "Ohio", recorded by Crosby, Stills, Nash and Young.
Contemporary hippie at the Rainbow Gathering in Russia, 2005.
Aftershocks (1970–present)
In December 1969, a rock festival took place in Altamont, California, about 30 miles (45 km) east of San Francisco. Initially billed as "Woodstock West", its official name was The Altamont Free Concert. About 300,000 people gathered to hear The Rolling Stones; Crosby, Stills, Nash and Young; Jefferson Airplane and other bands. The Hells Angels provided security that proved far less benevolent than the security provided at the Woodstock event: 18-year-old Meredith Hunter was stabbed and killed during The Rolling Stones' performance after he brandished a gun and waved it toward the stage.[75]
In August 1969, the Woodstock Music and Art Fair took place in Bethel, New York, which for many, exemplified the best of hippie counterculture. Over 500,000 people arrived[73] to hear some of the most notable musicians and bands of the era, among them Canned Heat, Richie Havens, Joan Baez, Janis Joplin, The Grateful Dead, Creedence Clearwater Revival, Crosby, Stills, Nash & Young, Carlos Santana, Sly & The Family Stone, The Who, Jefferson Airplane, and Jimi Hendrix. Wavy Gravy's Hog Farm provided security and attended to practical needs, and the hippie ideals of love and human fellowship seemed to have gained real-world expression. Similar rock festivals occurred in other parts of the country, which played a significant role in spreading hippie ideals throughout America.[74]
In April 1969, the building of People's Park in Berkeley, California received international attention. The University of California, Berkeley had demolished all the buildings on a 2.8-acre (11,000 m2) parcel near campus, intending to use the land to build playing fields and a parking lot. After a long delay, during which the site became a dangerous eyesore, thousands of ordinary Berkeley citizens, merchants, students, and hippies took matters into their own hands, planting trees, shrubs, flowers and grass to convert the land into a park. A major confrontation ensued on May 15, 1969, when Governor Ronald Reagan ordered the park destroyed, which led to a two-week occupation of the city of Berkeley by the California National Guard.[71][72] Flower power came into its own during this occupation as hippies engaged in acts of civil disobedience to plant flowers in empty lots all over Berkeley under the slogan "Let a Thousand Parks Bloom".
The Yippies, who were seen as an offshoot of the hippie movements parodying as a political party, came to national attention during their celebration of the 1968 spring equinox, when some 3,000 of them took over Grand Central Terminal in New York — eventually resulting in 61 arrests. The Yippies, especially their leaders Abbie Hoffman and Jerry Rubin, became notorious for their theatrics, such as trying to levitate the Pentagon at the October 1967 war protest, and such slogans as "Rise up and abandon the creeping meatball!" Their stated intention to protest the 1968 Democratic National Convention in Chicago in August, including nominating their own candidate, "Lyndon Pigasus Pig" (an actual pig), was also widely publicized in the media at this time.[67] In Cambridge, hippies congregated each Sunday for a large "be-in" at Cambridge Park with swarms of drummers and those beginning the Women's Movement. In the US the Hippie movement started to be seen as part of the "New Left" which was associated with anti-war college campus protest movements.[68] The New Left was a term used mainly in the United Kingdom and United States in reference to activists, educators, agitators and others in the 1960s and 1970s who sought to implement a broad range of reforms on issues such as gay rights, abortion, gender roles and drugs[68] in contrast to earlier leftist or Marxist movements that had taken a more vanguardist approach to social justice and focused mostly on labor unionization and questions of social class.[69][70]
was presented in 1967. Hair. Also the popular broadway musical fiction and nonfiction books). Documentaries and television programs have also been produced until today as well as List of films related to the hippie subculture (for more information on hippie related films see Alice's Restaurant and Easy Rider. Other more serious and more critically acclaimed films about the hippie counterculture also appeared such as Wild in the Streets, and The Trip, Psych-Out, The Love-ins use, sex and wild psychedelic parties. Examples include LSD and marijuana with stereotypical situations associated with the movement such as [66] about the hippie countercultureexploitation films are 1960s Hippie exploitation filmsA sign of this was the visibility that the hippie subculture gained in various mainstream and underground media.
Poster for the hippie exploitation film Psych-Out
By 1968, hippie-influenced fashions were beginning to take off in the mainstream, especially for youths and younger adults of the populous "Baby Boomer" generation, many of whom may have aspired to emulate the hardcore movements now living in tribalistic communes, but had no overt connections to them. This was noticed not only in terms of clothes and also longer hair for men, but also in music, film, art, and literature, and not just in the US, but around the world. Eugene McCarthy's brief presidential campaign successfully persuaded a significant minority of young adults to "get clean for Gene" by shaving their beards or wearing longer skirts; however the "Clean Genes" had little impact on the popular image in the media spotlight, of the hirsute hippy adorned in beads, feathers, flowers and bells.
Revolution (1967–1969)
By the end of the summer, the Haight-Ashbury scene had deteriorated. The incessant media coverage led drug abuse and lenient morality, fueled the moral panics of the late 1960s.[65]
At this point, The Beatles had released their groundbreaking album Sgt. Pepper's Lonely Hearts Club Band which was quickly embraced by the hippie movement with its colorful psychedelic sonic imagery.[60]
"According to the hippies, LSD was the glue that held the Haight together. It was the hippie sacrament, a mind detergent capable of washing away years of social programming, a re-imprinting device, a consciousness-expander, a tool that would push us up the evolutionary ladder."
Jay Stevens[59]
In June 1967, Herb Caen was approached by "a distinguished magazine"[57] to write about why hippies were attracted to San Francisco. He declined the assignment but interviewed hippies in the Haight for his own newspaper column in the San Francisco Chronicle. Caen determined that, "Except in their music, they couldn't care less about the approval of the straight world."[57] Caen himself felt that the city of San Francisco was so straight that it provided a visible contrast with hippie culture.[57] On July 7, Time magazine featured a cover story entitled, "The Hippies: The Philosophy of a Subculture." The article described the guidelines of the hippie code: "Do your own thing, wherever you have to do it and whenever you want. Drop out. Leave society as you have known it. Leave it utterly. Blow the mind of every straight person you can reach. Turn them on, if not to drugs, then to beauty, love, honesty, fun."[58] It is estimated that around 100,000 people traveled to San Francisco in the summer of 1967. The media was right behind them, casting a spotlight on the Haight-Ashbury district and popularizing the "hippie" label. With this increased attention, hippies found support for their ideals of love and peace but were also criticized for their anti-work, pro-drug, and permissive ethos.
On January 14, 1967, the outdoor Michael Bowen[54] helped to popularize hippie culture across the United States, with 20,000 hippies gathering in San Francisco's Golden Gate Park. On March 26, Lou Reed, Edie Sedgwick and 10,000 hippies came together in Manhattan for the Central Park Be-In on Easter Sunday.[55] The Monterey Pop Festival from June 16 to June 18 introduced the rock music of the counterculture to a wide audience and marked the start of the "Summer of Love".[56] Scott McKenzie's rendition of John Phillips' song, "San Francisco", became a hit in the United States and Europe. The lyrics, "If you're going to San Francisco, be sure to wear some flowers in your hair", inspired thousands of young people from all over the world to travel to San Francisco, sometimes wearing flowers in their hair and distributing flowers to passersby, earning them the name, "Flower Children". Bands like the Grateful Dead, Big Brother and the Holding Company (with Janis Joplin), and Jefferson Airplane lived in the Haight.
Poster for the Human Be-In by Michael Bowen
Summer of Love (1967)
On October 6, 1966, the state of California declared LSD a controlled substance, which made the drug illegal.[51] In response to the criminalization of psychedelics, San Francisco hippies staged a gathering in the Golden Gate Park panhandle, called the Love Pageant Rally,[51] attracting an estimated 700–800 people.[52] As explained by Allan Cohen, co-founder of the San Francisco Oracle, the purpose of the rally was twofold: to draw attention to the fact that LSD had just been made illegal — and to demonstrate that people who used LSD were not criminals, nor were they mentally ill. The Grateful Dead played, and some sources claim that LSD was consumed at the rally. According to Cohen, those who took LSD "were not guilty of using illegal substances...We were celebrating transcendental consciousness, the beauty of the universe, the beauty of being."[53]
Tom Wolfe, The Hollywood Reporter, The New York Times, The Atlantic, The Electric Kool-Aid Acid Test
Ringo Starr, Bob Dylan, Let It Be, Apple Records, Billy Preston
Pornography, Playboy, World War II, Wilhelm Reich, D. H. Lawrence
Jimi Hendrix, The Doors, New York City, YouTube, Jefferson Airplane
Jack Kerouac, William S. Burroughs, Allen Ginsberg, Buddhism, The Beatles
Lsd, Counterculture of the 1960s, Psychedelic music, Hippie, Manson Family
Progressive rock, Donovan, Kraftwerk, Psychedelia, Psychedelic folk
Simple living, Bohemia, Friedrich Schiller, Free love, Musical theatre
Paris, Marxism, Vietnam War, Counterculture of the 1960s, London


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HomeOpinionTrump, Modi and hydroxychloroquine, and why India partially lifted ban on the...
Trump, Modi and hydroxychloroquine, and why India partially lifted ban on the drug's export
In episode 438 of #CutTheClutter, Shekhar Gupta traces the chronology of events in India and US that led to partial lifting of ban on export of hydroxychloroquine.
ThePrint Team
8 April, 2020 09:43 am IST
People queue up outside a chemist shop (representational image) | Photo: Manisha Mondal | ThePrint
New Delhi: India has partially lifted the ban on hydroxychloroquine, a drug used to fight malaria and which is now being used in Covid-19 treatments. This came shortly after US President Donald Trump threatened to retaliate against India if it did not lift the ban. Trump said he asked Prime Minister Narendra Modi to allow export of hydroxychloroquine in an earlier phone call and he would be surprised if Modi didn't allow it. At the same time, US has banned the supply of medical good to other countries.
Also read: Indian-American owned pharma firm donates 3.4 M hydroxychloroquine tablets to key US states
Hydroxychloroquine and US
Trump's daily press conference takes place around 3 am IST, where he talks about the coronavirus crisis and answers questions on it. On 19 March, Trump mentioned hydroxychloroquine for the first time. Director of National Institute on Allergies and Infectious Diseases, Anthony Fauci, who was with him at the time, said there is anecdotal evidence of hydroxychloroquine working against coronavirus.
On 20 March, Governor of New York Andrew Cuomo mentioned the used of hydroxychloroquine in fighting Covid-19 and America placed orders for the drug with Indian companies following these events.
India and Hydroxchloroquine
Then, on 22 March, ICMR asked health personnel and suspected cases to take hydroxychloroquine as prophylactic. After this announcement people started buying this drug, creating a shortage. On 25 March, hydroxychloroquine was put in schedule H1 category of drugs in India, which means the drug was much harder to get.
India is the largest producer of hydroxychloroquine as the drug is commonly used to treat malaria which is widespread in India. However, since China wasn't able to supply ingredients for this drug, it looked like there would be a shortage of it in India. This resulted in the government banning the export of the drug on 22 March.
On 4 April, Trump disclosed that he talked to Modi about lifting the ban. He said that it was about the orders the US had placed before the ban and Modi has promised to release those orders. President of Brazil, Jair Bolsonaro had also made a similar request to Modi. At 4.15 am on 6 April, Trump said he would retaliate against India if it did not lift this ban.
On 6 April itself, ThePrint, Mint & The Hindu reported that India will partially lift the ban on the export of hydroxychloroquine. It seems like this came due to Trump's threat of retaliation, but the decision must have been made earlier as there was no time between the two events. Secondly, the ban has been lifted on the export of drugs ordered before the ban was in place. Hence, it seems like Trump's threat and India's decision are not connected.
Watch the latest episode of CTC here:
Also read: Is coronavirus mutating in India? If yes, how? CSIR starts genetic sequencing to find out
CutTheClutter
Salim 8 April, 2020 At 12:38 pm
The humanitarian conditions in mind any country will help the other one as much as possible. But threatening at this juncture is not agreeable. The supply should be effected but also with a reprimand.

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Q: Is there any way to find difference between two same sounds of different people? I am trying to understand and find a way to distinguish two same sounds of different people by some physics formula, so could you guys help me?
OK I'll try to explain my question in this way that, for example, there are two people A and B are reading this sentence aloud. "Crackers are Cracking for Crown".
And if we want to find difference by applying any kind of physics, maths or computer science formula, so and then later we can say this was person A sound or B etc.

    But while finding the difference these points should not matter:

1- volume of the sound
2- pronunciation (obviously it understandable)
3- speed of the sound
4- same voice or different

A: There are many algorithms used to analyze audio waves and voice sound in particular. I don't think you will find a single "Physics Formula" that can quantify or distinguish between two similar audio samples. Algorithms exist for what you are describing, but I'm not sure if any good ones are open-source or published.
Voice recognition algorithms attempt to match audio samples with words, regardless of the pitch and speed of the voice. A voice biometric algorithm attempts to match a particular speaker (person) to an audio sample.
Both of these things are very complicated and are areas of active research. We all know from experience with Smart Phones and phone prompt systems that voice recognition is not very accurate. But with a limited vocabulary, the algorithms do a good job (for instance if we know the user will either say "yes" or "no" the system can distinguish between these two words accurately) I don't know how accurately computers can match a voice to a person, but since it is used as a security measure, It should be pretty good. (see this biometric update)
Google is actively researching ways of improving speech recognition technology.

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As of Jan 27, 2023 10:18AM
BANTUGAN, ELLER (IND)
RUNNING FOR Member, Sangguniang Panlungsod, SECOND DIST, Davao City, Davao del Sur
SECOND DIST
ROSELLER BANTUGAN
Bantugan, Roseller Villamor is running for member of the Sangguniang Panlungsod in Davao City for the upcoming 2022 Philippine elections. Bantugan is an independent candidate, and is campaigning for the Second District. He will appear on the ballot under the name "BANTUGAN, ELLER (IND)" on May 9th.
This candidate is running for the position of Sangguniang Panlungsod (City Council) Member. A city council member is responsible for approving ordinances and passing resolutions for an effective city government, generating resources and revenues for the city's development plans, program objectives, and priorities, enacting ordinances that grant franchises and authorizing the issuance of permits or licenses, regulating activities in relation to the use of land, buildings, and structures, and approving ordinances for the delivery of basic services and facilities.
MEMBER, SANGGUNIANG PANLUNGSOD DAVAO DEL SUR - CITY OF DAVAO - SECOND DIST
BUSTAMANTE, JOEL (RP)
ABAD, REYVAN (IND)
ABELLA, MARISSA (HTL)
ALEJANDRE, AL RYAN (HTL)
APOSTOL, DANTE (HTL)
GALANG, CHRIS (IND)
SALVADOR, COACH PAO (IND)
CAMPOS, JAVI GARCIA (HNP)
BONGUYAN, LOUIE JOHN (HNP)
DAYANGHIRANG, DANILO II (HNP)


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Voodoo in New York City
Last Sunday's NYT had an interesting article about Haitians who follow voodoo in New York city. The point was that voodoo had historically played an important role for Haitians and today it serves as an identity marker as well:
Long misunderstood and maligned in Western popular culture, voodoo has become a spiritual anchor in New York City's vast Haitian community and in Haitian enclaves across the country as practitioners look for comfort after the devastating earthquake in the impoverished Caribbean nation last year.
In New York, where there are roughly 300,000 people who were born in Haiti or are of Haitian descent — the largest concentration in the United States — richly painted basement voodoo temples are sprinkled around Harlem and in parts of Brooklyn and Queens. Mambos, or voodoo priestesses, say they can barely keep up with "demann," or prayer requests; spiritual love recipes to lure recalcitrant lovers are the most popular. Voodoo prayer circles in which practitioners meet to commiserate have also proliferated, with a notable intensity in the months since the earthquake.
And no, voodoo, is not something sinister or otherwise. But its reputation can be a problem. While reading this article I was thinking about Scientology. I know some aspects of Scientology have serious issues, but in most cases, it has a hard time escaping its sinister reputation (more on Scientology later this week). But back to the voodoo in NYC:
In voodoo, a healing-based religion that was brought to Haiti by slaves from Western and Central Africa, followers commune with one God — Gran Met — by worshiping potent and sometimes temperamental lwas, or spirits, believed to hold sway over love, morality, reproduction and death.
According to scholars, up to half of all Haitians practice some form of voodoo, often in conjunction with Catholicism, which intermingled with the belief systems of enslaved West Africans when Haiti was a French colony.
Yet because the religion is often practiced furtively in basement temples, and because of its emphasis on spirits, spells and animal sacrifices, it has been stigmatized as primitive.
But scholars stress that voodoo has played a central role in Haitian history, sustaining people who have endured oppressive governments, grinding poverty and natural calamities.
Ms. Desir, a former professor in the Africana studies department at Brooklyn College, says voodoo has been vilified by Western culture going back to 1791, when a voodoo ceremony helped inspire slaves to rebel against their French colonial oppressors, sparking the Haitian Revolution.
But here is my favorite quote from the article - and it perfectly illustrates how easy it is to mix in NYC:
"I would never use voodoo to do harm or to kill a merger-and-acquisition deal,"
Ah...ancient rituals meet Wall Street. But for many, it is about cultural identity, and in this it is very different from Scientology:
For many practitioners, voodoo is a matter of cultural identity. Ms. Desir, 50, recalled that her Catholic mother had been aghast when, as a rebellious young adult living in Queens and studying anthropology at Barnard College, she also decided to study to become a mambo. "I personally don't hide the fact that I am a voodoo priestess; it is a crown that I wear proudly," Ms. Desir said. "My role is not to create love potions but to help reconnect with African culture."
For Mr. Laroche, who came to New York when he was 5, voodoo is a tie to his family's home in Port-au-Prince. He sees no contradiction between wielding an iPhone and marrying a voodoo bride. During the marriage ceremony, Mr. Laroche said he planned to celebrate his nuptials with his girlfriend, who he said had little reason to be jealous. She had already married Ogou, a virile, cigar-smoking spirit who is said to provide strength and protection.
It seems that there are some fascinatingly interesting spirits out there! But I'm curious how do they view these spirits in the natural world. Do they think of them as physical or more as a metaphoric reality - or more likely, something in the middle? And if their conception of spirit the same or different from the usual conceptions back in Haiti? A few years ago I read Tracy Kidder's Mountains beyond Mountains, and it had some fascinating stories of people combining both voodoo and modern medicine for their health purposes.
In any case, read the full article here.
Posted in general on Tuesday, April 12, 2011 by Salman Hameed | 3 comments Edit
I recommend Karen McCarthy Brown's "Mama Lola: A vodou priestess in Brooklyn."
As for Scientology, I think the big difference between it and other religions is the insane amount of money they charge: to join, to advance, to leave, to atone for mistakes.
--Amina
Salman Hameed said...
Thanks Amina.
And yes, you are absolutely right in pointing out the entrance fee to join Scientology! May be I should have used the example of Raelians - but then they don't have a sinister reputation despite their claims of human cloning in 2002.
Of course, the religion that has the most sinister reputation in the US right now is Islam. I also suspect that there is a shared racial component to the fear of vodou and the fear of Muslims.
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Sports / Tennis
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Former tennis player Baltacha says she has cancer
By The Associated Press | Posted - March 7, 2014 at 9:20 a.m.
LONDON (AP) — Former top-50 professional tennis player Elena Baltacha says she has been diagnosed with cancer of the liver.
In a statement on the British tennis federation's website Friday, the 30-year-old Baltacha says she is "currently undergoing treatment and fighting this illness with everything I have."
Baltacha announced her retirement in November.
When she was 19, Baltacha was diagnosed with a chronic liver condition.
Her best ranking was 49th in 2010, and she reached the third round at Grand Slam tournaments three times — at Wimbledon in 2002, and at the Australian Open in 2005 and 2010.
British Fed Cup captain Judy Murray says Baltacha "is a such a determined, upbeat person and everyone around her is staying positive as well."
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