THE
HIPPIES: A 1960s HISTORY
By John Anthony Moretta
McFarland & Co. 430 pages. £47.50.
ISBN 978-0-7864-9949-6
Reviewed by Jim Burns
It all seems so long ago now, and I suppose it is. It’s fifty years
since the so-called “Summer of Love”, when people were advised to
wear some flowers in their hair if they were going to San Francisco. I can recall talking in a pub
in London
with a young American who had left his country to avoid being
drafted. Someone slid a coin into the jukebox and Scott Mckenzie’s
voice came out of the loudspeakers. The young man smiled wryly and
said that a steel helmet might be a better choice as
protection against the police batons that were being freely
applied to heads, especially those with long hair. on the streets of
San Francisco.
There is, perhaps, a surge of nostalgia for the 1960s, even if those
feeling it weren’t actually around then, or at least were too young
to be fully aware of what was happening. San
Francisco
in 1967, Paris
in 1968. “Bliss was it in that dawn to be alive,/But to be young was
very heaven!”. Viewed from today’s perspective, with uncertainty,
unemployment, and the seeming unshakeable domination of
international capitalism, the 1960s might well appear to have been a
decade that offered the opportunity for radical change.
John Anthony Moretta seems to think so, though to be fair his
exhaustive account of the rise and fall of the hippies does point to
the many pitfalls they encountered along the way. And he’s sharply
critical of the self-indulgences that, as much as anything, held
back the possibility of altering situations. A revolution based on
drugs and rock music was never going to be more than a pipe dream.
Moretta takes the conventional route when he says that the Beats
laid the foundations of the hippie rebellion, providing “the
template and inspiration for the most important countercultural
phenomenon in post-World War 2 America, the hippies”. The snag with
this argument is that the Beats were essentially a literary
movement, and perhaps the last movement of an old-style bohemia of
little magazines and small-press publishers, whereas the hippies
produced nothing of value in terms of novels, poems, or any other
form of written expression. It may well be true that most of the
original hippies had read Ginsberg, Kerouac, Burroughs, but the
later hordes invading Haight-Ashbury in
San Francisco
probably read very little. Some of them may have clutched a copy of
Howl or
On the Road, but I wonder
if they ever got beyond the surface of what the writing represented?
It was the 1950s, with its combination of increasing affluence (for
some) and corresponding increasing conformity that caused the rise
of the hippies. That’s a simple way of putting it, of course, but it
may well sum up Moretta’s argument, which he admittedly develops
with a fair amount of evidence. Things did get better for many
people, and for those who had lived through the hard times of the
1930s, and the dangers and austerities of the 1940s, the fact of
being able to work at a steady, decently-paid job, and afford to
take out a mortgage on one of the new, mass-produced houses that
sprang up, was no mean factor in how they felt about life in general
and in the United States in particular.
Moretta quotes an ex-G.I. who had “been living in a one-room
apartment with his wife and a relative before he moved to
Levittown”, and who said that his new home and its
surroundings were wonderful in comparison. Intellectuals might have
been bothered by the seeming uniformity of life in the suburbs (read
Galbraith or Marcuse) and folk singers like Pete Seeger may have
sneered that the houses and the people “all looked just the same”,
but not everybody felt that way. Moretta has the good sense to say,
“Suburbia was far from utopia, but it was not the social disaster
some claimed”.
By the time the 1960s got under way, probably around 1963 in terms
of beginning to take on a definite form that distinguished it from
the previous decade, teenagers who had grown up discontented with
life in the suburbs were ripe for being influenced by the hype that
both the media, and the proponents of pop culture, were beginning to
peddle. Most of those who headed for
San Francisco
were the children of middle-class parents. Very few working-class
teenagers left home to let their hair grow long and smoke marijuana.
When they did leave home it was more often than not to look for
work, escape from an overcrowded environment, or enlist in the armed
forces, willingly or otherwise. The same was true of blacks. There
were few black hippies. Or Indian hippies. When counter-cultural
ambassadors, hooked on romantic notions of “tribes”, approached
tribal leaders among the Indians, they were promptly brushed off.
For San Francisco
the influx of thousands of young people with nowhere to live, and
little idea of how to survive on the streets, led to major problems.
Drug use was rife, sexual promiscuity widespread, and crime on the
increase. Malnutrition, hepatitis, venereal diseases, and much more,
were almost out-of-control. While the “underground” papers that
began to publish in the 1960s referred to “love” as a guiding light,
women were just as much exploited in the hippie communities as they
were anywhere else. There may have been some genuine concerns to
develop new ideas about living among hippies with a settled
commitment to an “alternative” society, but they were over-ridden by
the desires of the many who simply wanted to take drugs, have sex,
and get by without working or doing anything of value for themselves
or the “alternative” community.
Some genuine seekers after fresh ways of outwitting the capitalist
system set up communes, and Moretta has interesting things to say
about them. Not many of the communes survived very long, and they
differed in their policies, but certain common problems often
afflicted them. Not all of the people who participated in commune
living were suited to it. They were idealistic, but hadn’t allowed
for the lack of basic amenities, nor had they realised how much hard
work would be required to construct buildings, when necessary, and
grow enough food to sustain themselves.
Although a commune might appear to be based on an idea of shared
responsibility and requirements, a dominant personality might soon
emerge and take control. Sexual exploitation of women could be a
cause of dissent. And communes often attracted misfits of various
kinds who were unwilling to contribute in productive ways to what
was needed to keep the place going. A knowledge of the
nineteenth-century communes in America might
have alerted the well-meaning to the likely problems they would
experience.
Even among the dedicated members of a commune there were differences
of opinion and personality clashes. It was a mistake to assume that
people would necessarily like each other. Moretta looks at a commune
in Pennington,
Minnesota, that petered out after two years
as those involved bickered about minor matters. He also suggests
that, without financial support from middle-class parents, plus
Government “largesse” (“welfare, unemployment compensation,
government surplus foods, and food stamps”), many communes would
have quickly collapsed. The kind of discipline found in older,
established communities like the Shakers didn’t exist among the
hippies.
It’s a personal recollection, and based on a British experience, but
I can remember visiting in the 1960s what was a kind of commune set
up in a large house in the country, and supported financially by an
idealistic local businessman and politician. The middle-class people
living there were, among other things, supposed to be studying the
causes of friction and the lack of co-operation between nations,
organisations, and individuals. I sat in on their weekly meeting and
listened to them fall out about whose turn it was to sweep the
stairs and clean the windows.
As someone who came from a working-class home where six
people lived in a small house without electric lighting, hot water,
indoor toilet, etc., and who had spent three years in the army to
get away from it, I might have been forgiven for being less than
impressed by what I heard.
The supposed idealism, what there was of it, of the 1960s soon
degenerated. And there were moves towards a more-confrontational
approach to and from the authorities. Having a slight personal
involvement, I was intrigued by Moretta’s account of John Sinclair’s
experiences in Detroit. He ran the
Artists’ Workshop, and Trans Love Energies, and published a magazine
called Work. I still have
my copies of the second issue, dated Fall, 1965, and the fifth,
dated 1968, in which I had poems published. Tucked inside the latter
is a notice from Trans Love Energies which apologises for the
late-arrival of the magazine, and refers to “much police hassel,
fire bombings” as among the problems Sinclair had been faced with. I
recall also that, at some point, he returned one of the envelopes
from letters I’d sent to him to let me know that my mail was being
opened by the U.S. Postal Service on the grounds that it might
contain subversive material. I was amused.
John Sinclair was additionally involved in the music scene in
Detroit. Moretta largely looks at his
promotion of the band, MC5, but there was a magazine called
Change which I think was
mostly devoted to jazz and especially the free-form music of the
1960s. I have a memory of contributing some material to it, probably
relating to what was happening in
Britain
on that front, but I no longer have the magazines so can’t check.
Later in the 1960s a number of events occurred that might be said to
have brought the hippie dream to an end. The chaotic scenes in San
Francisco could have forecast it, anyway, but the 1968 Chicago
“police riot” (against the yippies, but not many policemen or
politicians were inclined to distinguish between them and hippies),
the killing by Hell’s Angels of a black spectator at a Rolling
Stones concert at Altamont, and the murders committed by Charles
Manson’s devotees, when taken together, seemed to suggest that “the
times they are a-changing”. The tide had turned against the hippies,
and the winding down of the Vietnam War, and a slowing down of the
economy as the 1970s started, saw them disappearing, at least from
the point of view of mass turnouts of long-haired young people.
There was a brief revival at Woodstock in 1969, but it
was just that, brief, and though now legendary from a music point of
view, it didn’t lead to much else. Everyone just went home in the
end.
It’s only fair to ask if the hippie rebellion (was it even that?)
added up to anything significant? Moretta thinks it did In terms of
helping to end American involvement in Vietnam. But others, such as the New
Left, the Old Left, and student activists, equally contributed to
that. Likewise with Civil Rights, which was a cause largely fought
by blacks with support from white liberals and left-wingers. Hippie
attitudes towards women and homosexuals were hardly open-minded. So
they can take little credit for improvements there. It can perhaps
be argued that personal attitudes were changed in terms of the way
people dress, etc., though that might not be thought a great
achievement. A pot-smoking, jeans-wearing capitalist is still a
capitalist. Immediate self-gratification is not likely to lead to
changes in the power structure.
Christopher Lasch wrote a book called
The Culture of Narcissism
which could describe what developed from the 1960s, though he traced
it back much further and developed a complex discussion around his
theories. A simpler way of summing up what the 1960s may have led to
is to refer to the “me-ism” that pop culture and technology have
combined to encourage. And even the briefest consideration of how
society functions will show that little has altered when it comes to
who controls what. In fact, a strong case can be made for saying
that things are even worse now.
The other point is the one made earlier, that the Hippies achieved
little or nothing when it came to the arts, unless one takes rock
music into consideration. That might be the only success they can
claim. But did the music arise from the Hippie experience, such as
it was? There had been rock’n’roll in the 1950s and, some might
argue, it was a less-pretentious music. Musicians and singers
weren’t looked on as if they had the answer to the world’s
difficulties. But I’ll let that pass.
With regard to the visual arts, there was little, apart from the
psychedelic posters, underground newspaper illustrations, etc.,
which were colourful and imaginative, though sometimes stereotyped.
And literature? I can’t think of a novelist or poet who can be said
to have come from the hippies. A
writer like Richard Brautigan might be considered, in that
his winsome stories and poems seemed to be tied in with the drug
culture. Moretta refers to Lenore Kandel, largely because her
sexually explicit Love Book
caused something of a scandal, but she was more-related to the
Beats. Poets like Allen Ginsberg, Gary Snyder, and Michael McClure,
who sometimes appeared at hippie events, were
likewise directly linked to the Beats. They were writers, even if
they did like to sound off about how society should be organised.
I have to admit, too, that sometimes reading their pronouncements in
the underground newspapers and elsewhere in the 1960s, I began to
wonder just how much they related to the wider society they lived in
and preferred to pontificate for the benefit of an audience who,
they imagined, thought like themselves. Moretta says that “Snyder
wanted to turn Chicago into a centre for
cybernetic technology and the rest of the country into buffalo
pasture”. Perhaps he had his tongue firmly in his cheek, but I doubt
it. After all, he talked enthusiastically about “living simply but
beautifully and wholesomely off the land”, which may have been fine
for a small number of dedicated people, but was never going to be
practical for most, and especially not for the kind
who were making a mess in Haight-Ashbury.
John Anthony Moretta has written a very thorough study of the hippie
phenomenon, and on the whole manages to be fair-minded in his
descriptions and judgements of personalities and events. He doesn’t
attempt to hide the misdemeanours and mistakes made by many hippies,
nor does he fight shy of all the problems resulting from their
excesses. The prevalence of drugs was a sure way for something to
end in disaster. The fact of a few writers and intellectuals
experimenting with various narcotics and, in some cases, turning
their experiences into literature, doesn’t mean that every
spaced-out teenager is ever going to be imaginative or creative.
I did spot a few misprints in the text, and a couple of factual
errors that were noticeable to an old veteran of the bebop into Beat
experience. Moretta refers to Gregory Corso as a “San Francisco poet”, which he certainly
wasn’t. Born in Greenwich Village, though not of bohemian parents,
Corso was usually firmly based in
New York. His book,
Gasoline, was published
by Lawrence Ferlinghetti’s City Lights Press in San Francisco, and he did spend time in the
city. Corso, as befits his bad boy image, later became notorious for
stealing books from City Lights Bookshop and even allegedly once
burgling it. Corso could be an entertaining poet, but he wasn’t a
pleasant person.
As for bebop, Moretta places Lester Young and John Coltrane among
the originators of bebop, along with Thelonious Monk, Dizzy
Gillespie, and Charlie Parker. I suspect that Moretta, like a lot of
younger (than me) enthusiasts for rock music, doesn’t know much
about jazz. And old beboppers like myself are sticklers for
accuracy. Young was an influence on some young musicians, especially
saxophone players, and was respected by Parker and Gillespie.
But he didn’t play bop. Coltrane was influenced by what Gillespie
and Parker were creating in the 1940s, but didn’t have anything to
do with the development of bebop. His own major contributions to
jazz came a decade or so later. Yes, I know, I’m being pedantic, but
subjects like bebop and the Beats are close to my heart.
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