Tag Archives: hippies

The Hippie Culture 1960’s

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Hippie Culture

Hallie Israel and Molly Clark

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Overview
Hippies represent the counterculture of the 1960’s. Their lifestyle is usually associated with rock music, hallucinogenic drugs, and long, flowy hair and clothing. They were seen by some as disrespectful and dirty and a disgrace to society, but to many they are a reminder of a more peaceful, carefree part of America’s history. Hippies were strongly against violence and supported liberal policies and freedom of personal expression, their lifestyles centering around the concepts of peace, freedom, and harmony for all people.

Generally, counterculture is used to describe the culture of a group of people whose morals, values, core ideals, and lifestyle differs, contradicts, or is polar to those of mainstream society at the time. Culturally, it is often described as a social equivalent to extremely liberal politics and radicalism.
Who
The hippies of the 1960’s were the teenagers of the baby boom generation, so they were found in large numbers. They were generally Caucasian, middle-class, white teenagers between the ages of 15-25 who were tired of the restrictions put on them by society and their conservative parents. Most lived in urban areas or came from an urban background. They were tired of conforming and began to express themselves in a radical way. Hippies didn’t care about money and worked as little as possible. Instead, many of them shared what they had and lived together in large communes, while others simply lived in poverty by choice. They had very liberal political views and strongly protested the government and the war. The lifestyle of a hippie centered around non-conformity, because hippie culture is all about embracing who you really are and rejecting the need to conform to their society or authorities. Some of the main external image images?q=tbn:ANd9GcRdDJjB3t0ePnLaH4oj-aySwHvv-XP-d_rPMgZkh61Nzhbu6E5vIQideas of hippie culture are listed below:
-Do not conform to society.
-Materialism is wrong.
-Technology is unnecessary and oftentimes dehumanizing.
-Be your own person, not who anyone else wants you to be.
Although each hippie embraced his or her own ideals as a part of their new culture, the stereotypical hippie:
-Used hallucinogenic drugs.
-Practiced or were interested in Eastern Religions
-Had very liberal political views.
-Peace and love instead of hate and war.
-Expressed extreme tolerance and on the subject of sexuality and sex.
-Live life to the fullest
-Embrace the peace and love expressed by music, as well as the unification it creates among people, usually rock and roll.

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What
The culture of hippies was unlike anything the people of the United States had ever seen before. They focused their lives around the ideas of peace, love, freedom, and living life to the fullest. To heighten their experiences spiritually and physically, many hippies used hallucinogenic drugs, like LSD. They listened to rock music and encouraged artistic expression in all different mediums. They lived peaceful lives and believed that living together in harmony was possible and necessary. Because of this, they strongly opposed violence, in particular, the Vietnam War. They believed that the government was the root of this and many other evils in society at the time. Due to this belief in particular, many officials and authorities at the time felt threatened by the prescence and radical ideas expressed by hippie culture and saw them as a danger to society, instead of a peaceful force who disagreed with their way of life. Still however, many authorities at the time felt threatened by the presence and radical ideas expressed by hippie culture.
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The hippie movement originated in the United States and was seen throughout the country, later spreading through other parts of the world. The main epicenters of it, however, were in the Haight Ashbury district of San Francisco and in the East Village of New York City, which were home to two of the largest hippie communities that ever existed. As the 1960’s progressed, the trend spread to Canada and eventually to many large cities in Western Europe, especially London, Amsterdam, Paris, Berlin and Rome.Although counterculture was often found in urban areas and large cities because of its ability to spread quickly through these densely-populated areas, many also argue that the hippie movement began on college campuses, with liberal students who rejected the social privilege they had been born with because they didn’t agree with the conservative values and political ideals which accompanied it. The hippie movement also spread through cafes and bars, which increasingly became centers of social gathering at the time.

When
The hippie movement first became popular in the 1960’s, with a recognizable decline in the hippie counterculture movement occurring in the late 1970’s due to the aging of the hippie population as well as the end of the Vietnam War.

Why
The hippie counterculture was a social movement caused by many issues and changes going on in the United States during the 1960’s. One important cause was the Vietnam War. These young men and women had friends and brothers being drafted and killed in Vietnam and were looking to make their anti-war views heard, hoping that they could bring peace and harmony to the world in a time of such great violence and atrocity. Another factor influencing hippie counterculture was the increasing popularity of rock and roll music. Rock and roll was a groundbreaking new type of art that encouraged peaceful expression, while also bringing people together and uniting them. The unity of rock music connected many hippies and allowed them to identify and relate with one another through a means that they could all relate to, share, and understand. Many hippies shared their culture through musical concerts and gathering, the most famous of which are Woodstock and the Summer of Love. Also influencing the liberal ideas of hippie culture was a greater access to birth control, which allowed for a women to control whether or not she wanted to get pregnant. This freedom contributed to the liberal sexual ideas of the time, because it eliminated a major consequence of sex and enabled women to attain greater control over their lives without necessarily embracing the safety of conservative values.
Additionally, hippies also had access to mind-altering drugs (hallucinogens) at the time, which greatly contributed to their lifestyle as use of the drugs became more accepted and a part of mainstream culture. Underground newspapers, new types of art (such as op art), rock music, and movies helped to define hippie counterculture and communicate the ideas of these non-conforming liberals.
In the 1960’s hippie counterculture began as the natural reaction for liberals who opposed the culture and conservative society of the 1950’s, the principles of the Cold War, and the violence of the Vietnam War. This rebelliousness of older, conservative lifestyles and values led to the hippie movement in the 60’s as people tried to oppose societal restrictions and ideals forced onto them by the previous generation. Hippie counterculture was a way for these liberals to express their views for peace, freedom, and non-conformity, creating a new culture of own in order to live life by their own ideals and have their voices heard and opinions respected as a group.

see the video below

 http://youtu.be/TC3LryTjYqw

Later in the 60’s factors influencing counterculture were tensions between the average citizen and all symbols of authority. There were also many tensions on key issues such as civil rights, womens’ rights, abortion, gay rights, and more. An issue which affected hippie culture was also the atrocities of the Vietnam War, which hippies strongly opposed. Hippies especially opposed the draft into the Vietnam War, believing that the war was wrong and that innocent Americans shouldn’t be forced to fight if doing so was against their moral principles. The liberal work of activists such as Martin Luther King Junior also spurred the hippie movement because it inspired people to stand up for what they believed in and be free to speak their mind and be themselves. Additionally, many also say that the hippie movement was influenced by the assassination of John F. Kennedy, a popular president whose tragic death fueled the political and social unrest of the time.

Legacy
The hippie movement and counterculture began to decline in the late 70’s, especially after the hippie generation grew older and US involvement in the Vietnam War ended, as well as the draft. However, the spirit of hippie culture has largely influenced the world and society today, because of the new ideas it brought to the world and the freedoms it encouraged.

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Works CitedTina Loo “hippies” The Oxford Companion to Canadian History. Ed. Gerald Hallowell. Oxford University Press, 2004. Oxford Reference Online. Oxford University Press. Infohio – NOACSC. 16 May 2011″youth movement (1960s).” American History. ABC-CLIO, 2011. Web. 13 May 2011.”Hippies and the Counterculture, 1960-1969 (Overview).” American History.
ABC-CLIO, 2011. Web. 13 May 2011.”Hippies and the Counterculture, 1960-1969 (Activity).” American History.
ABC-CLIO, 2011. Web. 13 May 2011.Goodwin, Susan and Becky Bradley . “1960-1969.” American Cultural History. Lone Star
College-Kingwood Library, 1999. Web. 7 Feb. 2011Redmond, Derek. Two Hippies at the Woodstock Festival. Aug. 1969. Wikipedia.
N.p., 31 July 2005. Web. 18 May 2011. <http://en.wikipedia.org/wiki/
File:Woodstock_redmond_hair.JPG>.Hippie couple. N.d. Worldwide Hippies. N.p., 18 Jan. 2010. Web. 19 May 2011.
<http://www.worldwidehippies.com/wp-content/uploads/2010/01/hippies1.jpg>.Epinosa, Eden. Hippie Life. YouTube.com. N.p., 2009. Web. 19 May 2011.
<http://www.youtube.com/watch?v=TC3LryTjYqw>. Published to the web by
the YouTube user lovechild909.

The suburb that changed the world

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The suburb that changed the world

In the 1980s, Silicon Valley was populated by lefties and hippies who dreamed of a computer revoluti

 

In Sofia Coppola’s 2006 film of the life of Marie Antoinette, there is a scene where an entourage of palace jeunes filles sweeps through a ball at which the set and costumes are period, but the music and manners are straight out of a modern dance club. The proposition seems to be that an elite few were able to put a toe into the future to experience what is ordinary today.

Something like that went on in the Silicon Valley I knew in the 1980s. The debates and dilemmas that occupy a generation today appeared in miniature before there was an internet. We took our anticipation of the internet deadly seriously, to the point where it seemed already real. Thus I have experienced the internet age twice.

Experiencing the internet in reality is different – and even bizarre, because although it seemed reasonable to expect the thing to come about, it is still uncanny that the reasoning was right. It feels as though we got away with something we shouldn’t have done.

The internet arrived from two directions, one top-down and the other bottom-up. Initially computers and computer networking were both developed in military and government labs. The way you experienced computation from the 1960s often reflected this point of origin, with early computer companies such as IBM exuding a grey, regimented stoniness in order to appear seductive to their patrons.

In the 1970s, a small market emerged for hobbyist computers. You could build your own little box with blinking lights that you could program by flipping lines of switches on the front panel. That’s all you could do at first, but oh, the ecstasy to be able to touch your own computer, if you had an inkling of where it all could lead.

A culture grew up around these hobbyist machines centred in Silicon Valley, and spawned the personal computer market – with Microsoft launching in 1975 and Apple in 1976. The centre of gravity split: the stony grey opposite delirious hippies and faux revolutionaries.

The turbulent confluence between top-down and bottom-up continues to this day. Internet start-ups sprout like garage bands. Most die, but a few explode into national-scale empires, as in the case of Facebook. Dreary top-down institutions such as wireless carriers maintain their lofty entitlements, though occasionally they drain away, like the old music business. I used to be partisan, favouring the bottom-up approach, but now I appreciate the balance of tides, because all kinds of power should be checked.

My first encounter with Silicon Valley was at the end of my teens, which was also the end of the 1970s. The world seemed carved into zones according to the degree of magic available. The highest magic was found in nexuses of hippie exuberance such as the beach town of Santa Cruz, California, where pearlescent rainbows covered everything and even the most mediocre musicians could effortlessly invent melodies superior to almost anything heard since. Young, creative people with any sense of ambition tended to be drawn to these places like weight to gravity, but by the time I arrived the magic was receding.

The overwhelming explanation we held of our time and place was that we had been born too late to experience the one true orgasm of meaning, the 1960s. Young people who felt jilted by life because of a slight error in timing found solace in a twisted calculus of punk humour. An alternative to the Santa Cruz-type El Dorados of bohemia were the zones of brazen, barren reality: remote and violent desert towns, impoverished villages in Mexico, or tenements in New York City.

The most deficient places – condemned by hippies and punks alike – were the suburbs, the places of the conventional parent: an artificial world ruled by Disney and McDonald’s.

I did not arrive at this suspect ontology naturally, having grown up in a way that was both gritty and bohemian. My father and I couldn’t afford a home at one point, when I was 11, so we lived in tents on cheap land while building a crazed, geometric, spaceship-like house in a rough corner of southern New Mexico. I adapted to the flight from the suburbs because this seemed the ticket into the social world of my peers in that era. I well remember how my heart sank when I later realised that eco­nomic circumstances left me no choice but to force my old jalopy over the mountain pass that insulated dewy, arousing Santa Cruz from soul-killing, blandifying Silicon Valley, which was situated in, of all places, a suburb.

The mountain ridge that separates Silicon Valley and the town of Palo Alto from the ocean keeps out the famed fog of northern California in the summer. This has always made it an elite getaway from San Francisco, but to me Silicon Valley’s light looked incomplete and made me feel remote and depressed – so close to the ocean, but without its full light.

I despaired at the time that I had failed to earn enough to be able to remain at the fulcrum of hippie truth, but I was to learn, slowly, that I was moving from one narcissistic category war to another. Instead of hippies v suburbs, I enlisted in the turf war between nerds and – well, the opposite doesn’t have a name. A sort of muggle: the fool who doesn’t realise that he lives in a cocoon and serves only as a battery to power the action; a person who fails to understand that the world is an information system, and that life is programming.

Having moved from one kind of nonsense to another eventually helped me learn to be sceptical of both.

Palo Alto was nicknamed “Shallow Alto” by the hippie hackers, who felt that living there was a sell-out, a sign of failure. And yet, one by one, we gave in and entered an alternate, infinitely better-funded elite club. The place was much more than a suburb, naturally. A little more than a century earlier, there had been a Native American culture there, but it was murdered and erased, so little more can be said. Layers of mutually indifferent histories were then overlaid on to this, awaiting the final washout by Silicon Valley culture.

A trace of the Spanish colonial period remained in the odd old adobe mansion; evidence of black immigration from earlier in the 20th century lay in the shocking, violent twin to Palo Alto, East Palo Alto; fruit orchards swept to the horizon in some directions and utilitarian grids of simple wooden buildings testified to the well-ordered conception of railroad towns and military bases.

But the hackers would take over. What a strange society nerds make. In 1996 Oliver Sacks published a book called The Island of the Colour-blind, about a place where so many people cannot see colour that it becomes the norm. In the same way, the society of computer nerds is nerdy not in comparison to a centre, but as a centre. Our nerdy world, which from an outsider’s perspective might seem slightly askew, even tilted a touch into Asperger’s syndrome, was and is our centre. The rest of the world seemed hysterical, irrational and confused by the surface aesthetics of things, somehow failing to grasp the numerical, causal, core truth underpinning events and the problem-solving purpose of reality.

I kept my concerns about the light of Palo Alto to myself and “passed”, which was, happily, not hard for me. Certain kinds of math and programming come on strongest when you’re young, and I could program the hell out of a computer in those days. Then and now, technical credibility is the ultimate membership card in Silicon Valley, and it is one of the reasons I still love the place. The billionaire company starters – and I won’t name names because it’s all of them – still get a little insecure and feel a need to preen when they’re around top hackers.

The overlap between the late stages of hippie bohemia and the early incarnations of Silicon Valley was often endearing. There was a sense of justice in the way that males who had been at the bottom of the social ladder in high school were on track to run the world. Greasy cottages with futons on the floor, with dustings of pot and cookie crumbles rubbed into cheap oriental rugs, a carnage of forgotten dirty clothes in the corner, empty refrigerators and tangles of thick grey cables leading to the huge computer monitors and the hot metal cabinets where the silicon chips crunched. Asymmetrical, patchy beards, shirts part tucked, prescriptions for glasses powerful enough to find life on a distant planet. This was the new model of hippie nerd, supplanting the ascetic fellow with the pocket protector.

There were precious few girl nerds at the time. There was one who programmed a hit arcade game called Centipede for the first video game company, Atari, and a few others. There were, however, extraordinary female figures who served as the impresarios of social networking before there was an internet. It still seems wrong to name them, because it isn’t clear if I would be talking about their private lives or their public contributions: I don’t know how to draw a line.

These irresistible creatures would sometimes date alpha nerds, but mostly brought the act of socialising into a society where it probably would not have occurred otherwise. A handful of them had an extraordinary, often unpaid degree of influence over what research was done, which companies came to be, who worked at them and what products were developed.

That they are usually undescribed in histories of Silicon Valley is just another instance of what a fiction history can be. The advent of social networking software and oceans of digital memories of bits exchanged between people has only shifted the type of fiction we accept, not the degree of infidelity.

In retrospect, I cringe to think how naive and messianic the tech scene became amid all the post-1960s idealism. The two poles of San Francisco Bay Area 1960s culture – psychedelic hippies and leftist revolutionaries – became the poles of early computer culture.

In 1974, the philosopher Ted Nelson, the first person to propose and describe the programming of something like the web, published a large-format book composed of montages of nearly indecipherable small-print snippets flung in all directions, called Computer Lib/Dream Machines. If you turned the book one way, it was what Che Guevara would have been reading in the jungle if he had been a computer nerd. Flip it upside down, and you had a hippie-wow book with visions of crazy, far-out computation.

In fact, the very first description of the internet in any detail was probably E M Forster’s The Machine Stops from 1909, decades before computers existed: “People never touched one another. The custom had become obsolete, owing to the Machine.” It might still be the most accurate description. How Forster did it remains a mystery. Later, in the 1940s, the engineer Vannevar Bush wrote “As We May Think”, an essay imagining a utilitarian experience with a computer and internet of the future. Bush’s essay is often cited as a point of origin, and he even delved a little into how it might work, using such pre-digital components as microfilm.

But Ted Nelson was the first person, to my knowledge, to describe how you could implement new kinds of media in digital form, share them and collaborate. Ted was working so early – from 1960 onwards – that he couldn’t invoke basic notions such as storing images, and not just text, because computer graphics had not been described yet. (The computer scientist Ivan Sutherland saw to that shortly.)

Ted was a talker, a character, a Kerouac. He was more writer than hacker, and didn’t always fit into the nerd milieu. Thin, lanky, with a sharp chin and always a smile, he looked good. He came from Hollywood parents and was determined to be an outsider because, in the ethics of the times, only the outsiders were “where it’s at”. He succeeded tragically, in that he is not as well known as he ought to be, and it’s a great shame he was not better able to influence digital architecture directly. He lives today on a houseboat in Sausalito, California, one of the other luminous, numinous nodes of Bay Area geo-mythology.

The hippest thing in the late 1970s and early 1980s was to form a commune, or even a cult. I remember one around the Haight-Ashbury neighbourhood of San Francisco which fashioned itself as the Free Print Shop. Members printed lovely posters for “movement” events in the spectral, inebriated, neo-Victorian visual style of the time. (How strange it was to hear someone recommended as “part of the movement”. This honorary title meant nothing beyond aesthetic sympathy, but there was an infantile gravity to the word “movement”, as though our conspiracies were consequential. They never were, except when computers were involved, in which case they were more consequential than almost any others in history.)

The Free Print Shop made money doing odd jobs, it included women and it enacted a formal process for members to request sex with one another through intermediaries. This was the sort of thing that seemed the way of the future and beckoned to computer nerds: an algorithm leading reliably to sex! I remember how reverently dignitaries from the Free Print Shop were welcomed at a meeting of the Homebrew Club at Stanford and other such venues where computer hobbyists shared their creations.

Ted had a band of followers or collaborators; it would have been uncool to specify what they were. They sometimes lived in a house here or there, or vagabonded about. They broke up and reconciled repeatedly, and were perpetually on the verge of presenting the ultimate software project, Xanadu, in some formulation that would have been remembered as the first implementation of the internet. Xanadu was a manifesto that never quite manifested.

If my tone has not been consistently reverent, please know that I am not cynical when it comes to my praise of Ted Nelson’s ideas. As the first person on the scene, he benefited from an uncluttered view. Our huge collective task in finding the best future for the internet will probably turn out to be like finding our way back to where Ted was at the start.

In his conception, each person would be a free agent in a universal online market. Instead of separate stores of the kind run by Apple or Amazon, there would be one universal store, and everyone would be a first-class citizen, both buyer and seller. You wouldn’t have to keep separate passwords or accounts for different online stores. That’s a pain, and it guarantees that there can’t be too many stores, thereby re-creating the kind of centralisation that shouldn’t be inherited from physical reality.

This is an example of how thinking in terms of a network can strain intuition. It might seem as though having only one store would reduce diversity, yet it would increase it. When culture is privatised, as has happened recently online, you end up with a few giant players – the Googles and Amazons. It’s better to put up with the rancour and pain of a single community, of some form of democracy, than to live in a world overseen by a few forces you hope will be benevolent. The stress of accommodation opens cracks from which brilliance emerges.

Ah, there it is – my idealism, still in your face after all these years. Silicon Valley remains idealistic, if sometimes narcissistic. We refer to uprisings in the Middle East as “Facebook revolutions” as if it’s all about us. And yet, look. We code and scheme through the night, and then genuinely change the whole world within a few short years, over and over again. What other bunch of oddballs can say that?

Much has changed. Silicon Valley now belongs to the world. In a typical nerd cabal you will find recently arrived Indians, Chinese, Brits, Israelis and Russians. What is strangest in the recent waves of young arrivals in Silicon Valley is that they tend no longer to be downtrodden geniuses rejected in the playing of social status games, but sterling alpha males. Legions of perfect specimens seem to have grown up in manicured childhoods, nothing scrappy about them. When children started to be raised perfectly in the 1990s, chauffeured from one play date to the next, I wondered what world they would want as adults. Socialism? Facebook and similar designs seem to me continuations of the artificial order we gave children during the boom years.

Now we are entering a period of diminishing middle classes and economic dimming. What will Silicon make of this? Poorly conceived computer networks played central roles in many of our more recent troubles, particularly the 2008 financial crisis. Such tactics as high-frequency trading just pluck money out of the system using pure computation and without giving anything back.

Can we adjust the world, make it happier, merely by reprogramming computers? Perhaps. We continue to twiddle with human patterns from our weird suburb. Maybe, if we are able to echo the ancient idealism of those early days, we will do some good as the software grows.

Jaron Lanier is the author of “You Are Not a Gadget: a Manifesto” (Penguin, £9.99)

WHAT DOES BEING SQUARE MEAN?

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Hip to be square?

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If you’ve ever heard of someone being called a square, you probably realize it has nothing to do with having four corners. So what does being square mean? The term, most frequently used during the 1940s through the 1960s, has a long history of use.

What is being square?

Beginning with the jazz-loving hipsters of the 1940s, and used by the counterculture movements of almost every generation since, the act of being square refers to thinking inside the box and conforming to societal norms. The term was used by beatniks, hippies, yippies and other cultural movements to oppose more conservative and conventional world views.

To call someone a square usually has negative connotations, and it is generally the same as saying the person is no fun, a Goody Two-shoes or a party pooper.

Hip to be square

Interestingly, there are some positive connotations to the term “square.” It is sometimes used to refer to something being good and honest, such as in “fair and square” or “a square deal.’

The Freemasons use the square as one of their major symbols, calling it an emblem of virtue in which they must “square their actions by the square of virtue with all mankind.’ This is another case of square referring to something being fair and upstanding.

In the 1980s, many of those who had opposed mainstream society as hippies in the 1960s found themselves fitting into the roles they previously despised and becoming a comfortable part of the middle class. This change is reflected in the song “Hip to Be Square,’ by Huey Lewis and the News, in which the band declares “Now I’m playing it real straight, and yes I cut my hair’ and points out that many of those who were the most antiauthority went on to become the most square and how that was nothing to be ashamed of.

Examples of use

The term “square” has had many well-known uses in music and popular culture.

In “Jailhouse Rock,’ Elvis Presley sings: “The warden said, Hey buddy, don’t you be no square / If you can’t find a partner, use a wooden chair.’

One of the earliest popular uses of the term is in Harry Gibson’s 1946 song “What’s His Story?” which includes the lyrics “Saint Peter said, You square, your place is right down there / and the square said, What’s his story?’

In the film Pulp Fiction, the character Mia Wallace draws a box in the air with her finger and calls Vincent Vega a square after he refuses to go along with her plans.

Whether you think it’s hip to be square or you would rather think outside the box, the term “square” has a colorful history, and it has slightly different meanings to different people. Its use has declined over recent years, but why not try to organize a revival by using the term with your family and friends?

If you’ve ever heard of someone being called a square, you probably realize it has nothing to do with having four corners. So what does being square mean? The term, most frequently used during the #1940s through the #1960s, has a long history of use.

What is being square?

Beginning with the jazz-loving hipsters of the 1940s, and used by the counterculture movements of almost every generation since, the act of being square refers to thinking inside the box and conforming to societal norms. The term was used by beatniks, hippies, yippies and other cultural movements to oppose more conservative and conventional world views.

To call someone a square usually has negative connotations, and it is generally the same as saying the person is no fun, a Goody Two-shoes or a party pooper.

Hip to be square

200 (41)

Interestingly, there are some positive connotations to the term “square.” It is sometimes used to refer to something being good and honest, such as in “fair and #square” or “a square deal.’

The #Freemasons use the square as one of their major symbols, calling it an emblem of virtue in which they must “square their actions by the square of virtue with all mankind.’ This is another case of square referring to something being fair and upstanding.

In the 1980s, many of those who had opposed mainstream society as hippies in the 1960s found themselves fitting into the roles they previously despised and becoming a comfortable part of the middle class. This change is reflected in the song “Hip to Be Square,’ by Huey Lewis and the News, in which the band declares “Now I’m playing it real straight, and yes I cut my hair’ and points out that many of those who were the most antiauthority went on to become the most square and how that was nothing to be ashamed of.

Examples of use

The term “square” has had many well-known uses in music and popular culture.

In “Jailhouse Rock,’ Elvis Presley sings: “The warden said, Hey buddy, don’t you be no square / If you can’t find a partner, use a wooden chair.’

One of the earliest popular uses of the term is in Harry Gibson’s 1946 song “What’s His Story?” which includes the lyrics “Saint Peter said, You square, your place is right down there / and the square said, What’s his story?’

In the film Pulp Fiction, the character Mia Wallace draws a box in the air with her finger and calls Vincent Vega a square after he refuses to go along with her plans.

Whether you think it’s hip to be square or you would rather think outside the box, the term “square” has a colorful history, and it has slightly different meanings to different people. Its use has declined over recent years, but why not try to organize a revival by using the term with your family and friends?

BEATNIK HIWAY – Hippie Hill San Francisco Ca.

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#Hippie Hill

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 #the Hippie Hill annual pot festival April 20th 2014

Published on Apr 22, 2014

Every year on April 20th, THOUSANDS gather at Golden Gate Park for the Hippie Hill 4/20 event. If you have never attended, this is a minute glimpse of what you can expect!

 

From the rhythmic beat of hand drummers to the questionable smoke signal swirls, you truly have no idea what you’ll discover on Hippie Hill. Depending on whose lens you choose to view the atmosphere of the infamous meadow and sloping hill that notoriously received its name from being a gathering spot during the 1960s, it’s a fascinating fixture in Golden Gate Park. When the field isn’t ultra- packed, Hippie Hill is an interesting place to enjoy the sights and sounds of a sunny day at the park.

Things to Do

Sprawled out with a book across the spacious open field, catching the rejuvenating rays of the sun, or enjoying a toss of the Frisbee, the colorful cast of characters at Hippie Hill is never-ending. People-watching is definitely a favorite pastime of Hippie Hill visitors. For some, there is something somewhat magical about visiting a place that at one time attracted the likes of Janis Joplin and the Grateful Dead.

Adults enjoy bringing lawn chairs, blankets, picnic lunches, canopies, and other accessories that helps usher in a lazy day. On the weekends, drum circles are commonplace. Perhaps you can teach an old or new dog a few tricks, as many visitors bring their faithful companion along to the Hill. However, keep in mind that this is probably not the best place for an outing with the youngsters.

Location

Hippie Hill is found on the eastern end of Golden Gate Park. Head for the hill located in between the Conservatory of Flowers and Haight Street.

#Marijuana and Cannabis News

Hippie Hill, Golden Gate Park, 4/20: Toke Was There [Photos]
By Steve Elliott ~alapoet~ in Culture
Monday, April 23, 2012 at 10:02 pm
All photos by Jack Rikess for Toke of the Town
The climactic moment: 4:20 p.m. on Hippie Hill in Golden Gate Park, April 20, 2012

By Jack Rikess

Toke of the Town
Northern California Correspondent
Maybe there’s no greater metaphor for what’s going on with marijuana in 2012 than the proceedings that took place with Friday’s 4/20 celebration in Golden Gate Park. To recognize marijuana or not, that is my question.
Last Wednesday I called the director of Golden Gate Park, wishing to speak to him about the annual 4/20 festivities and if the Park plans to do anything different on that day, e.g. add more trashcans, porta-potties, security, etc…
I wasn’t allowed to speak to the director because all media questions are to be routed through the Park’s media person. When I asked if they were prepared for this Friday’s yearly gathering she explained that because there weren’t any permits or paperwork submitted, she didn’t know anything about the event.
I was thinking, is this the new “don’t ask, don’t tell?”

I didn’t want to push the subject, be accused of single-handedly ruining the day for everyone else by making the City acknowledge that every April 20, a large portion of our state descends upon Golden Gate Park for the purpose of getting as high as possible.
I didn’t know if I wanted to see that proclamation put forth. Maybe it is better that 4/20 is kept unofficial and hasn’t been forced to go the corporate route that is ruining the Burning Man vision.
So, what I did is celebrate April 20th the best I could…
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Golden Gate Park at 6:30 a.m.: I have the brilliant idea of doing before and after shots of the park before the herds of heads roll out their blankets and bongs
 
6:30 am: I have the brilliant idea of doing before and after shots of Golden Gate Park before the herds of heads roll out their blankets and bongs. I know that for the past week, travelers from all over the world have been sleeping in the park, waiting for the Stoner’s Holiday to commence. With that said, I wasn’t expecting the 100 or so people, already gathered on Hippie Hill cleaning their pipes, internally and externally, to be getting prepared so early in the morning.
After a week of clouds and shadows, the fog never had a chance against the early morning blazing sun; the Weather Gods once more shining down upon the hippies they love. It could be a beautiful day.
Weird Note: Usually on April 20th, from all directions of the compass, folks of all stripes and garb typically are heading to Golden Gate Park for the big pot party. There is hardly anyone making their way on the sidewalks and beaten paths that head to the park. Foot traffic is thin. Could this mean a low attendance? Like the dream is over?
Attendance at this point: 200-300 people.
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10:30 a.m.: The unofficial vendors start to arrive; a small village is being formed
10:30 am: The unofficial vendors start to arrive. First up are blankets full of munchies. Not the exotic or flamboyant, more like your Snickers and Doritos’s, with small bottles of Tropicana. I ask the ladies setting up if they did their research and if they determined that this is the food that pot heads love? “Absolutely, they’re people here bar-b-queuing hot dogs and hamburgers, but this is the easiest and this is what people want,” the woman smiles like a true marketing head.
I run into two pure 4/20 characters. One is offering a raffle for home-made decoupage pot-friendly hats. The raffle tickets are going for 2 bucks a piece. The gentleman encourages me to buy a ticket early before they sell out. He starts to argue with me that for a two dollar ticket, I can get a hat worth a $100.00. I say maybe I’ll come back. The problem is, he has a junk-yard megaphone and is berating me loudly as I walk away for not purchasing his ticket. I can hear his logic continue about the value of the lottery system and how this country was built on such a system as I slowly move away.
As I try not to listen to my short-comings as a non-consumer, another fellow shows me a laminated ticket from the original Woodstock in 1969. He says that he’ll be giving the ticket away today. To me, this is much more interesting than the Dr. Seuss pot leaf hat from the raffle guy.
I ask him how much would he take for the ticket now? “No, man, I can’t sell Woodstock, or the memories. This needs to be given away.”
I inquire, “How are you going to give it away?”
“I’m not sure man. But it’s going to be stupendous!”
It’s a little after eleven a.m. and there’s no army of heads trotting like lemmings to the park like year’s past. I’m starting to get skeptical. Has the world changed this much because of the Federal busts of this past year?  Tents and make-shift shelters are being erected around the crown of Hippie Hill and out on the grounds. A small village is being formed.
Attendance at this point: 300-400 people
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1 p.m.: The streams of people are starting to follow the tentative blue smoke beginning to rise fromn the park
1 pm: Okay, this is more like it. The streams of people are starting to follow the tentative blue smoke beginning to rise from the park like Yogi Bear to Huckleberry pie. Drums circles are magnetically attracting other drummers. Guitars are being played. And the surest sign that this gorgeous sunny day is beginning to transform to its core value: Young hippie chicks in halters and long, cotton dresses are twirling as the natural rhythms and beats of the day begin to overtake one of the country’s most famous parks.
If the unofficial vendors had a meeting and brainstormed on what would sell the best on 4/20, I believe the answer to that question had to be edibles. By early afternoon, the pathway to Hippie Hill is strewn with pans and sheets and shoe-boxes filled with anything that could be infused with marijuana. Of course brownies and Rice-Crispy treats are the best sellers but the teas and the grilled-cheese sammys are major crowd pleasers. There has to be over hundred people selling edibles throughout the grounds.
Attendance at this point: 500-600 people.
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3 p.m.: It is now wall-to-wall stoners
3 pm: I left the park briefly and returned. It is now wall to wall stoners. The cops have set up a gauntlet at the main entrance to the park. Anyone with glass bottles, coolers, sound systems, cabanas, porters carrying luggage, and being outright uncool, is being pulled from the oncoming herd. This is new. Usually the police form a perimeter around the hippie show and sit back and chill, unless needed. Today, they’re showing that they’ve stepped up their presence.
The only problem with this is that there are like a million ways to get into the park. So they’re really only stopping the few who aren’t smart enough to approach the park from the north and south entrances.
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3 p.m.: The cops have set up a gauntlet at the main entrance to the park
I think back to my conversation with the park spokesperson. The park isn’t doing anything different, yet the police are aware that 4/20 exists. Huh?
There has to be over 5,000 red-eyed, pot-loving kinfolk floating around the park by this time. I caught up with Andrew and Jeff from New Jersey. They’ve been sleeping in the park for the last couple of weeks. I ask if they’re here for the 4/20 celebration? “Naw, we’re trying to get into a school out here. We’d be smoking here regardless what day it was.”
Teresa and Wendell from Texas describe themselves as “Old Hippies.” They didn’t know about SF’s 4/20 preoccupation. “It is so cool that you can smoke here. Does the city allow it?” Teresa asks. I say, “Yeah.” “It’s too bad we don’t have anything to smoke,” Teresa replies.
Then to show the out-of-towners the true 4/20 spirit, I quietly ask the good people that are near us if anyone has an extra joint for some visitors?
T and W walked away with two nice sized bombers.
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I begin to notice how many people are from outside San Francisco, from across the bay and other nearby locales. It’s like the true San Franciscans are partying elsewhere.
Rebecca, Turtle and Burdman made the pilgrimage from Marin County. It is their second 4/20 for Rebecca and Burdman. They love the vibes and people. “Everyone getting together is so beautiful,” Rebecca says. “What is sad is, some people don’t know today is a holiday. There’s some that don’t even know what 4/20 means,” Rebecca says despondently.
Turtle had recently moved from Cincinnati and is blown away with the spectacle that’s parading before him. He sums it up best by saying, “This is so cool. This could never happen in my town.”
More and more people are arriving by the minute, presumably to find a location in preparation for the magic clock strike of 4:20 pm.
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4:15 p.m.: More and more people are arriving by the minute, presumably to find a location in preparation for 4:20 p.m.
I’m not good at counting heads, but I know tokers. I would say conservatively by 4:15 pm at Golden Gate Park, there are at least 10,000 people, if not more.
It soon feels like pagans preparing for war. Faces are being painted. There is an escalation of voices and music, dovetailing and bombarding off the throngs of people. Drum beats are getting faster as the anticipation of twenty after four approaches. Young men hit the ground in unabashed excitement, unable to control their exhilaration. The hippie girls twirl faster. More people get naked.
Then the countdown begins.
At 4:20 pm, San Francisco time, the park is ablaze. Forget contact high; this is subdermal. I am bathed in blue smoke. The sun was shining and people are happy. These really tough looking big Hispanic guys are maybe some of the nicest folks I meet. They shared their pre-rolls and huge smiles broke out from these guys, reminding me not to judge.
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4:20 p.m.: The park is ablaze. Forget contact high; this is subdermal.
And that’s an important point: I don’t know how many people attended 4/20 in the park, but most everyone was mellow and full of love. The saying of the day was, “Hey, its 4/20, be nice to someone today.”
People shared what they had. I did hear that some of the edibles were just that, only edible, no cannabis added. You know, some things can’t be helped.
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People shared what they had.
A few young ladies are seen doing the old, “Timber!” as they fell to the wayside. I asked the medical people if there were any problems. “Only dehydration for the most part. Nobody hurt so far.”
An hour later, motorcycle cops begin motoring on the park paths in order to clear people out or at least give the stoners the message, “We’re here and we’re in control.”
The only problem or outburst that garnered attention from the crowd is when a three-person Jesus Squad shows up to try to dissuade the revelers from partaking in their herbs. A circle surrounds the man on the evangelistic bullhorn as he swore we all are going to Hell. The police enter the circle; I think to protect the street preacher from the kids in tie-die and hemp. It is actually good theatre.  Then a member of the hippie crowd complains that the police are always on the side of religion and it’s not fair which turns into a shouting match. I think that was the most aggressive the day got.
4/20 is crazy. The liquor stores, grocery stores and other businesses next to Golden Gate Park that cater to concert-goers did great. I talked to other merchants, they hate 4/20.
The owner of one of the many coffee shops that line Haight Street said, “Today is a huge hassle for us. Kids want water, to use the bathrooms. There’s puke all over the place. People can’t move or park.”
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It was true. Haight Street looked like a parking lot. Cars moved to a slow crawl. Then I realized that the reason for this was most of the people attending were from outside of the city. 4/20 brings a multitude of stoners to the city for the day. Why? Because they can’t do in their town, like we can here in San Francisco.
Like Rebecca said, “It is sad that some people don’t know today’s a holiday.”
For so many people and locations, to smoke a joint in public is a quick way to take a ride with Barney Fife. In SF, we’re lucky.
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But how much should we push our luck? The bureaucrats that run Golden Gate Park do not recognize a gathering that has been happening for the 20 years that I’ve been attending. On the other hand, the cops call in off-duty officers and put in for overtime.
Four to five bathrooms are there to service the umpteen masses that attend. Garbage cans the same. So people piss and throw garbage everywhere.
What to do? Beyond the medicinal and the recreational, will there ever come a time when we can say this is who we are and for one day a year we want to recognize a plant that does so much for us? We don’t care if you agree; we just want more bathrooms. Y’know, like the ones you put out for St. Patrick’s Day, Columbus Day and for Super Bowl parties.
Should 4/20 be an official Golden Gate Park event? If that was to happen, there would have to be rules and regulations.
Isn’t that what we want on some level? Or don’t we?
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Jack Rikess
Toke of the Town correspondent Jack Rikess blogs from the Haight in San Francisco
Jack Rikess, a former stand-up comic, writes a regular column most directly found at jackrikess.com.
 
Jack delivers real-time coverage following the cannabis community, focusing on politics and culture.
 
His beat includes San Francisco, the Bay Area and Mendocino-Humboldt counties.
 
He has been quoted by the national media and is known for his unique view with thoughtful, insightful perspective.
 

WOODSTOCK- 40TH ANNIVERSARY

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Woodstock

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Woodstock

The Woodstock Music and Art Fair was an event held at Max Yasgur’s 600 acre (2.4 km²) dairy farm in the rural town of Bethel, New York from August 15 to August 18, 1969. For many, it exemplified the counterculture of the 1960s and the “hippie era.” Many of the best-known musicians of the time appeared during the rainy weekend, captured in a successful 1970 movie, Woodstock. Joni Mitchell’s song “Woodstock,” which memorialized the event, became a major hit for Crosby, Stills, Nash & Young. Though attempts have been made over the years to recreate the festival, the original Woodstock festival of 1969 has proven to be unique and legendary.

Woodstock has been idealized in the American popular culture as the culmination of the hippie movement. – What started as a paid event ended being free with over 500,000 attendees or flower children.  Although the festival was remarkably peaceful given the number of people and conditions involved, the reality was less than perfect. Woodstock did have some crime and other misbehavior, as well as a fatality from a drug overdose, an accidental death caused by an occupied sleeping bag being run over by a tractor and one participant died from falling off a scaffold. There were also three miscarriages and two births recorded at the event and colossal logistical headaches. Furthermore, because Woodstock was not intended for such a large crowd, there were not enough resources such as portable toilets and first-aid tents. As a matter of fact the original plan for holding the festival in Wallkill, NY was scrapped because the town officially banned it on the grounds that the planned portable toilets wouldn’t meet town code. Maybe they would have preferred full bathroom suites.

There was some profiteering in the sale of “electric Kool-Aid.”

Woodstock began as a profit-making venture; it only became a free festival after it became obvious that the concert was drawing hundreds of thousands more people than the organizers had prepared for, and that the fence had been torn down by eager, unticketed arrivals. Tickets for the event (sold in 1969) cost US $18 to buy a ticket in advance (which would be US$95.58 in 2005 with inflation factored in) and $24 to buy a ticket at the gate for all three days. Ticket sales were limited to record stores in the greater New York City area, or by mail via a Post Office Box at the Radio City Station Post Office located in Midtown Manhattan.

Yet, in tune with the idealistic hopes of the 1960s, Woodstock satisfied most attendees. Especially memorable were the sense of social harmony, the quality of music, and the overwhelming mass of people, many sporting bohemian dress, behavior, and attitudes

Woodstock Peace, Love, Music

Click Here For More Woodstock Photos

Performers and Schedule of Events

Friday, August 15
The first day, which officially began at 5:08 p.m. with Richie Havens, featured folk artists.

Richie Havens (opened the festival – performed 7 encores)
High Flyin’ Bird
I Can’t Make It Anymore
With A Little Help w/ me
Strawberry Fields Forever
Hey Jude
I Had A Woman
Handsome Johnny
Freedom/Motherless Child
Swami Satchidananda – gave the invocation for the festival

Country Joe McDonald, played separate set from his band, The Fish
I Find Myself Missing You
Rockin All Around The World
Flyin’ High All Over the World
Seen A Rocket flyin
The “Fish” Cheer/I-Feel-Like-I’m-Fixin’-To-Die Rag

John Sebastian
How Have You Been
Rainbows Over Your Blues
I Had A Dream
Younger Generation
Sweetwater
What’s Wrong
Motherless Child
Look Out
For Pete’s Sake
Day Song
Crystal Spider
Two Worlds
Why Oh Why
Incredible String Band
Invocation
The Letter
This Moment
When You Find Out Who You Are
Bert Sommer
Jennifer
The Road To Travel
I Wondered Where You Be
She’s Gone
Things Are Going my Way
And When It’s Over
Jeanette
America
A Note That Read
Smile

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Tim Hardin, an hour-long set
If I Were A Carpenter
Misty Roses
Ravi Shankar, with a 5-song set, played through the rain
Raga Puriya-Dhanashri/Gat In Sawarital
Tabla Solo In Jhaptal
Raga Manj Kmahaj
Iap Jor
Dhun In Kaharwa Tal
Melanie
Beautiful People
Birthday of The Sun

Arlo Guthrie
Coming Into Los Angeles
Walking Down The Line
Amazing Grace

Joan Baez
Oh Happy Day
The Last Thing On My Mind
I Shall Be Released
Joe Hill
Sweet Sir Galahad
Hickory Wind
Drug Store Truck Driving Man
(I Live) One Day at a Time
Sweet Sunny South
Warm and Tender Love
Swing Low Sweet Chariot
We Shall Overcome
Baez Source: Arthur Levy, annotator of the expanded editions of the 12 Joan Baez CDs on Vanguard

Saturday, August 16
The day opened at 12:15 pm, and featured some of the event’s biggest psychedelic and guitar rock headliners.

Quill, forty minute set of four songs
They Live the Life
BBY
Waitin’ For You
Jam

Keef Hartley Band
Spanish Fly
Believe In You
Rock Me Baby
Medley
Leavin’ fuct
Halfbreed
Just To Cry
Sinnin’ For You
Santana
Waiting
You Just Don’t Care
Savior
Jingo
Persuasion
Soul Sacrifice
Fried Neckbones

Canned Heat
A Change Is Gonna Come/Leaving This Town
Going Up The Country
Let’s Work Together
Woodstock Boogie

Mountain, hour-long set including Jack Bruce’s “Theme For An Imaginary Western”
Blood of the Sun
Stormy Monday
Long Red
Who Am I But You And The Sun
Beside The Sea
For Yasgur’s Farm (then untitled)
You and Me
Theme For An Imaginary Western
Waiting To Take You Away
Dreams of Milk and Honey
Blind Man
Blue Suede Shoes
Southbound Train

Janis Joplin (Performed 2 encores; Piece of My Heart and Ball and Chain).
Raise Your Hand
As Good As You’ve Been To This World
To Love Somebody
Summertime
Try (Just A Little Bit Harder)
Kosmic Blues
Can’t Turn you Loose
Work Me Lord
Piece of My Heart
Ball and Chain

Sly & the Family Stone started at 1:30 am
M’Lady
Sing A Simple Song
You Can Make It If You Try
Everyday People
Dance To The Music
I Want To Take You Higher
Love City
Stand!
Grateful Dead
St. Stephen
Mama Tried
Dark Star/High Time
Turn On Your Love Light

Creedence Clearwater Revival
Born on the Bayou
Green River
Ninety-Nine and a Half (Won’t Do)
Commotion
Bootleg
Bad Moon Rising
Proud Mary
I Put A Spell On You
Night Time is the Right Time
Keep On Chooglin’
Suzy Q

The Who began at 3 AM, kicking off a 24-song set including Tommy
Heaven and Hell
I Can’t Explain
It’s a Boy
1921
Amazing Journey
Sparks
Eyesight to the Blind
Christmas
Tommy Can You Hear Me?
Acid Queen
Pinball Wizard
Fiddle About
There’s a Doctor
Go to the Mirror
Smash the Mirror
I’m Free
Tommy’s Holiday Camp
We’re Not Gonna Take It
See Me, Feel Me
Summertime Blues
Shakin’ All Over
My Generation
Naked Eye

Jefferson Airplane began at 8 a.m. with an eight-song set, capping off the overnight marathon.
Volunteers
Somebody To Love
The Other Side of This Life
Plastic Fantastic Lover
Won’t You Try/Saturday Afternoon
Eskimo Blue Day
Uncle Sam’s Blues
White Rabbit

Sunday, August 17 to Monday, August 18

Joe Cocker was the first act on the last officially booked day (Sunday); he opened up for the day’s booked acts at 2 PM. The day’s events ultimately drove the schedule nine hours late. By dawn, the concert was continuing in spite of attendees’ having left, returning to the workweek and their other normal obligations.

  • Joe Cocker
    1. Delta Lady
    2. Some Things Goin’ On
    3. Let’s Go Get Stoned
    4. I Shall Be Released
    5. With a Little Help from My Friends
  • After Joe Cocker’s set, a storm disrupted the events for several hours.
  • Country Joe and the Fish resumed the concert around 6 p.m.
    1. Rock and Soul Music
    2. Thing Called Love
    3. Love Machine
    4. The “Fish” Cheer/I-Feel-Like-I’m-Fixin’-To-Die Rag
  • Ten Years After
    1. Good Morning Little Schoolgirl
    2. I Can’t Keep From Crying Sometimes
    3. I May Be Wrong, But I Won’t Be Wrong Always
    4. Hear Me Calling
    5. I’m Going Home
  • The Band – Set list confirmed via Levon Helm’s book “This Wheel’s On Fire”
    1. Chest Fever
    2. Tears of Rage
    3. We Can Talk
    4. Don’t You Tell Henry
    5. Don’t Do It
    6. Ain’t No More Cane
    7. Long Black Veil
    8. This Wheel’s On Fire
    9. I Shall Be Released
    10. The Weight
    11. Loving You Is Sweeter Than Ever
  • Blood, Sweat and Tears ushered in the midnight hour with five songs.
    1. More and More
    2. I Love You Baby More Than You Ever Know
    3. Spinning Wheel
    4. I Stand Accused
    5. Something Coming On
  • Johnny Winter featuring Edgar Winter, his brother, on two songs.
    1. Mama, Talk to Your Daughter
    2. To Tell the Truth
    3. Johnny B. Goode
    4. Six Feet In the Ground
    5. Leland Mississippi Blues/Rock Me Baby
    6. Mean Mistreater
    7. I Can’t Stand It (With Edgar Winter)
    8. Tobacco Road (With Edgar Winter)
    9. Mean Town Blues
  • Crosby, Stills, Nash & Young began around 3 a.m. with separate acoustic and electric sets.
    • Acoustic Set
    1. Suite: Judy Blue Eyes
    2. Blackbird
    3. Helplessly Hoping
    4. Guinnevere
    5. Marrakesh Express
    6. 4 + 20
    7. Mr. Soul
    8. Wonderin’
    9. You Don’t Have To Cry
    • Electric Set
    1. Pre-Road Downs
    2. Long Time Gone
    3. Bluebird
    4. Sea of Madness
    5. Wooden Ships
    6. Find the Cost of Freedom
    7. 49 Bye-Byes
  • Paul Butterfield Blues Band
    1. Everything’s Gonna Be Alright
    2. Driftin’
    3. Born Under A Bad Sign
    4. Morning Sunrise
    5. Love March
  • Sha-Na-Na
    1. Na Na Theme
    2. Yakety Yak
    3. Teen Angel
    4. Jailhouse Rock
    5. Wipe Out
    6. (Who Wrote) The Book of Love
    7. Duke of Earl
    8. At the Hop
    9. Na Na Theme
  • Jimi Hendrix had insisted on being the final performer of the festival and was scheduled to perform at midnight. Due to various delays, he did not take the stage until nine o’clock on Monday morning. The crowd, estimated at over 400,000 at its peak, is reported to have been no larger than 80,000 when his performance began. His set lasted two hours — the longest of his career — and featured 17 songs, concluding with “Hey Joe”; but it played to a relatively empty field. The full list of Hendrix’s Woodstock performance repertoire follows:
    1. Message to Love
    2. Hear My Train A Comin’
    3. Spanish Castle Magic
    4. Red House
    5. Mastermind
    6. Lover Man
    7. Foxy Lady
    8. Jam Back At The House
    9. Izabella
    10. Gypsy Woman
    11. Fire
    12. Voodoo Child (Slight Return)/Stepping Stone
    13. Star Spangled Banner
    14. Purple Haze
    15. Woodstock Improvisation
    16. Villanova Junction
    17. Hey Joe

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Cancelled appearances

The Jeff Beck Group was scheduled to perform at Woodstock, but failed to make an appearance due to the band’s break-up the week before.

Iron Butterfly was stuck at an airport, and their manager demanded helicopters and special arrangements just for them. They were wired back and told, as impolitely as Western Union would allow, “to get lost”, but in other ‘words’.
Neil Young joined Crosby, Stills & Nash, but refused to be filmed; by his own report, Young felt the filming was distracting both performers and audience from the music. Young’s “Sea of Madness,” heard on the album, was actually recorded a month after the festival at the Fillmore East dance hall.

Joni Mitchell was slated to perform but her agent informed her that it was more important that she appear on “The Dick Cavett Show” on Monday, with its national audience, rather than “sit around in a field with 500 people.” Ironically, Crosby, Stills, Nash & Young and Jefferson Airplane (who both performed at the festival) also made it to the show. She wrote and recorded the song “Woodstock” that was also a major hit for Crosby, Stills, Nash and Young and was recorded by Richie Havens on his 2004 album Grace of the Sun.


Ethan Brown was a solo guitarist highly admired by the ‘hippie’ youth, but he was arrested three days before the festival on LSD related charges. He is known best for his earlier childhood friendship with The Doors piano player, Ray Manzarek.

Canadian band Lighthouse was originally scheduled to play at Woodstock, but in the end they decided not to, fearing that it would be a bad scene. Later, several members of the group would say that they regretted the decision.

Mind Garage declined for various reasons but one of the primary reasons is that the band had agreed to a paid gig in Cleveland. Had they known that many of their friends were playing at this concert they would have attended. Read the entire story by clicking here.

Refused Invitations

The promoters contacted John Lennon, requesting for The Beatles to perform. Lennon said that he couldn’t get the Beatles, but offered to play with his Plastic Ono Band. The promoters turned this down.

The Doors were considered as a potential performing band, but cancelled at the last moment. Contrary to popular belief that this was related in some fashion to lead singer Jim Morrison’s arrest for indecent exposure while performing earlier that year, the cancellation was most likely due to Morrison’s known and vocal distaste for performing in large outdoor venues.[2] There also was a widely spread legend that Morrison, in a fit of paranoia, was fearful that someone would take a shot at him while he was onstage Drummer John Densmore attended and can be seen on the side of the stage during Joe Cocker’s set.

Led Zeppelin were asked to perform, their manager Peter Grant stating “We were asked to do Woodstock and Atlantic were very keen, and so was our US promoter, Frank Barcelona. I said no because at Woodstock we’d have just been another band on the bill.” “Led Zeppelin: The Concert Files”, Lewis & Pallett, 1997, Omnibus Press, ISBN 0.7119.5307.4

Jethro Tull refused to perform, claiming that it wouldn’t be a big deal.

The Moody Blues for unknown reasons declined to perform. They later regretted not performing. They were however promoted as being a performer on the third day on early posters that stated the site being Wallkill.

Tommy James and the Shondells declined an invitation to perform at Woodstock, which they later regretted. Lead singer Tommy James stated later, “We could have just kicked ourselves. We were in Hawaii, and my secretary called and said, ‘Yeah, listen, there’s this pig farmer in upstate New York that wants you to play in his field.’ That’s how it was put to me. So we passed, and we realized what we’d missed a couple of days later.”

The Clarence White-era Byrds were given an opportunity to play, but refused to do so after a melee during their performance at the Atlanta Pop Festival earlier that summer.

Paul Revere & The Raiders declined to perform. They later regretted.

Bob Dylan was in negotiations to play, however he had to pull out as his son was taken ill. He also was unhappy about the number of the hippies piling up outside his house near the originally planned site. He would go on to perform at the Isle of Wight Festival two weeks later.

Frank Zappa and The Mothers of Invention Quote: “A lot of mud at Woodstock. We were invited to play there, we turned it down” – FZ. Citation: “Class of the 20th Century,” U.S. network television special in serial format, circa 1995.

Woodstock Trivia

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Jimi Hendrix’s E-string broke when he was playing Red House and played the rest of the song with five strings, which was a remarkable feat.

John Sebastian wasn’t originally scheduled to perform. He was enlisted to perform when several of the acts were late in arriving due to the traffic going to the festival.

Richie Havens’s song “Freedom” was totally improvised. He was called back for so many encores that he ran out of songs to sing, so he just picked up his guitar and started singing “Freedom.” The song includes lyrics from the Negro spiritual, “Sometimes I Feel Like a Motherless Child.”

Country Joe McDonald wasn’t scheduled to perform the first day. He was forced into it because many of the acts that were scheduled to perform that day hadn’t arrived yet. He also performed on Day Three with the rest of The Fish.

A 20-year-old man named Stephen Victor Tallarico (later known as Steven Tyler of Aerosmith) attended the festival.

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Crosby, Stills, Nash and Young almost didn’t perform at the festival. The helicopter that Graham Nash and the group’s drummer Dallas Taylor were on was less than 25 feet off the ground when the tail rotor failed and it began to spin. The helicopter almost crashed and Nash and Taylor were almost killed.

Michael Lang once said that his original idea was to have Roy Rogers close the festival by singing “Happy Trails.”

The character named “Woodstock” from Peanuts was named for the festival

 

Ny Times Article

NY Times Article

Woodstock Monument

In Memory of Woodstock ” A Birth of a Generation”

Did you attend the “Original” Woodstock concert? If so I would like to hear from you and your experience while attending. Write to me atwebmaster@the60sofficialsite.com

let’s not forget the hippies

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Hippies

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“Hippies” redirects here. For the British comedy series, see Hippies (TV series). For the garage rock album, see Hippies (album).

Hippie woman giving a peace sign, Los Angeles, 1969

The hippie (or hippysubculture 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 ofAfrican 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 andcountercultural values of the Beat Generation. Hippies created their own communities, listened to psychedelic music, embraced the sexual revolution, and used drugs such ascannabisLSD, 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. Tom Nolan was one major leader of the hippie movement. Hippies in Mexico, known as jipitecas, formed La Onda and gathered atAvándaro, while in New Zealand, nomadic housetruckers practiced alternative lifestyles and promoted sustainable energy at Nambassa. In the United Kingdom, mobile “peace convoys” of New age travellers made summer pilgrimages to free music festivals at Stonehenge and later (in 1970) to the gigantic Isle of Wight Festival with a crowd of around 400,000 people.[4]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 foodmusic festivalscontemporary sexual mores, and even the cyberspace revolution.[6]

KEN KESEY’S SON IS PLANNING A SEQUEL TO HIS DAD’S LEGENDARY,ACID FUELED BUS TRIP

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 Ken Kesey’s Son Is Planning a Sequel to His Dad’s Legendary, Acid-Fueled Bus Trip

By River Donaghey

 

Photo of the new bus courtesy of the Kickstarter page

In 1964, Ken Kesey—intrepid psychedelic traveler and author of One Flew Over the Cuckoo’s Nestpiled into a multicolored school bus with his friends and a bunch of drugs and drove from La Honda, California, to New York City for the premiere of Kesey’s new novel. The gaggle of proto-hippies traveling with Kesey were dubbed the “Merry Pranksters,” and their goal was to freak the fuck out of Middle America and document the whole thing for a feature-length film.

The movie they wanted to make never quite came to fruition, but the trip, and the Pranksters’ subsequent LSD antics, were cemented in history in Tom Wolfe’s 1968 book, Electric Kool-Aid Acid Test.

This year marks the 50th anniversary of the iconic Prankster adventure, and Kesey’s son, Zane, is looking to raise $27,500 to take the Pranksters’ psychedelic trip all over again. The original 1939 Harvester bus—named “Furthur”—is currently rusting in a swamp behind the Kesey Farm in Oregon, but Zane has a new one, and it’s even more decked-out than the original. If you want to get on the bus, you can donate $200 or more to be considered for the trip. And if you were off the bus in the first place, as Kesey once said, then it won’t make a damn.

If the Kickstarter hits its goal the new bus with its new Pranksters will be swinging through America later this summer. I called up Zane to learn a little more about the trip.

VICE: Hey, Zane. How long has the Kickstarter campaign been going on?
Zane Kesey:
Like three weeks. We’re around halfway to our goal and have a week left.

Do you already know who will be onboard?
There have been 20 or 30 applications sent in. If you donate $200, we’ll give you a bunch of cool Prankster stuff—but you also get to apply to ride on the trip with us, be part of the movie that we’re making, and become a Merry Prankster. Even if we don’t choose you, we’ll still send you a Merry Prankster laminate. It will get you on the bus whenever we go parading through your town.

I know you haven’t planned the whole journey out yet, but are any stops lined up?
We’re going cross-country and hitting a few really good festivals along the way. Lockn’ Festival in Virginia is a big one. Furthur, the Grateful Dead side project that is named after the bus, is playing.

That’s cool.
We’ll be at their only concert this year, at the final Allman Brothers concert, and then at Phases of the Moon Festival in Illinois. Then we’ll head to this art festival called Great North up in Maine, which has the best artists from across the country. We’re hoping they will paint on the bus.

This isn’t the first Furthur bus, right? This is Furthur 2.0.
It’s not the 1939, no. This one is from 1947. My dad had it for a long time. He actually put way more miles on this one than he did on the original one… even took it to England and Ireland.

A lot of the toys on the bus—like the short-wave radio broadcaster—are either going to be fixed or upgraded. We want it to have WiFi so we can be working on the blog and posting pictures and videos from the road.

The original Furthur bus

What can people do to maximize their chances of making it onto the bus?
If you’re good at being a character or if you have equipment and want to come film, you’re going to rise to the top of the people we need. We also need people taking pictures for the blog and updating the website and blowing bubbles for the kids. All that stuff is really important.

Will riders be chosen for the whole stretch?
People will mostly be chosen for weeklong legs of the trip. So far there are only two or three of us who are essential. Derek Stevens is the tour manager. He is the one who talked me into this. I thought it was impossible, but after about a year of discussing it, he made it sound like it could really be fun.

Your dad’s original trip became a huge part of the story of the 60s. Will this new adventure be about preserving the legacy, or will it be a whole new chapter?
There are two different things that we’re after: One is we want to create a movie of us out there—having fun in the moment. We’re also trying to remind people of that innocent seed that started the 60s. The Pranksters weren’t out there trying to end the war or change the world; they were trying to have fun and go across the country just doing their thing.

Right.
In the 60s, everything was all so new and so fresh that it couldn’t be ignored. Now they don’t mind ignoring us at all. The hippie movement has fractured. People look at us now like we’re these dirty, confrontational people who just want to argue about government and taxes and the environment. That’s not necessarily where the movement started.

We need to get some of that innocence and fun and approachability back. Once we do that, we can reclaim some of the power that the 60s had.

The Furthur 50th anniversary Kickstarter ends on May 28. Donate here and hit the $200 mark for a chance to get on the bus.

Follow River Donaghey on Twitter.

For a few years in the 1960s, London was the world capital of cool

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TO SET THE MOOD MUSIC -THE BRITISH INVASION

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ENGLAND IN THE 60’S ARTICLE 1

Ancient elegance and new opulence are all tangled up in a dazzling blur of op and pop.

Piri Halasz writing in Time magazine, April 1966

For a few years in the 1960s, London was the world capital of cool. When Time magazine dedicated its 15 April 1966 issue to London: the Swinging City, it cemented the association between London and all things hip and fashionable that had been growing in the popular imagination throughout the decade.

ENGLAND IN THE 60’S ARTICLE 2

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London’s remarkable metamorphosis from a gloomy, grimy post-War capital into a bright, shining epicentre of style was largely down to two factors: youth and money. The baby boom of the 1950s meant that the urban population was younger than it had been since Roman times. By the mid-60s, 40% of the population at large was under 25. With the abolition of National Service for men in 1960, these young people had more freedom and fewer responsibilities than their parents’ generation. They rebelled against the limitations and restrictions of post-War society. In short, they wanted to shake things up…

Added to this, Londoners had more disposable income than ever before – and were looking for ways to spend it. Nationally, weekly earnings in the ‘60s outstripped the cost of living by a staggering 183%: in London, where earnings were generally higher than the national average, the figure was probably even greater.

This heady combination of affluence and youth led to a flourishing of music, fashion, design and anything else that would banish the post-War gloom. Fashion boutiques sprang up willy-nilly. Men flocked to Carnaby St, near Soho, for the latest ‘Mod’ fashions. While women were lured to the King’s Rd, where Mary Quant’s radical mini skirts flew off the rails of her iconic store, Bazaar.

Even the most shocking or downright barmy fashions were popularised by models who, for the first time, became superstars. Jean Shrimpton was considered the symbol of Swinging London, while Twiggy was named The Face of 1966. Mary Quant herself was the undisputed queen of the group known as The Chelsea Set, a hard-partying, socially eclectic mix of largely idle ‘toffs’ and talented working-class movers and shakers.

Music was also a huge part of London’s swing. While Liverpool had the Beatles, the London sound was a mix of bands who went on to worldwide success, including The Who, The Kinks, The Small Faces and The Rolling Stones. Their music was the mainstay of pirate radio stations like Radio Caroline and Radio Swinging England. Creative types of all kinds gravitated to the capital, from artists and writers to magazine publishers, photographers, advertisers, film-makers and product designers.

But not everything in London’s garden was rosy. Immigration was a political hot potato: by 1961, there were over 100,000 West Indians in London, and not everyone welcomed them with open arms. The biggest problem of all was a huge shortage of housing to replace bombed buildings and unfit slums and cope with a booming urban population. The badly-conceived solution – huge estates of tower blocks – and the social problems they created, changed the face of London for ever. By the 1970s, with industry declining and unemployment rising, Swinging London seemed a very dim and distant memory.

 

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Introduction by Dominic Sandbrook

In October 1965, the Prime Minister, Harold Wilson, officially opened London’s new Post Office Tower. A gleaming cylinder of metal and glass, the tower could hardly have been a more fitting symbol of the scientific optimism of a self-consciously ‘go-ahead’ decade. It was a monument not just to the white heat of the technological revolution, but to the sheer self-confidence of a society basking in unprecedented prosperity. From the new tower blocks springing up in cities across the country to the radios in teenagers’ bedrooms, from Beatles hits and Bond films to comprehensive schools and nuclear power stations, Sixties Britain seemed – superficially at least – to be a country reborn in the crucible of affluence.

In some ways, the cliches of the 1960s ring absolutely true. With the economy buoyant, unemployment almost non-existent and wages steadily rising, millions of families bought their first cars, washing machines, fridges and televisions. Millions of teenagers, too, were transfixed by the sound of Radio Caroline and the look of Mary Quant — although, then as now, Carnaby Street catered more for tourists and day-trippers than the tiny handful at the cutting edge of fashion. Television transformed the imaginative landscape of almost every household in the country, not merely through pictures of faraway places, but through satirical programmes such as That Was the Week That Was. Even the nation’s diet was changing, transformed not just by the arrival of foreign imports from chicken tikka masala to spaghetti bolognese, but by the relentless advance of the supermarket.

Beneath the glamorous veneer of swinging London, however, Britain under Harold Macmillan, Sir Alec Douglas-Home and Harold Wilson remained a remarkably conservative, even anxious society. Intellectuals worried that affluence and mass communications were undermining traditional working-class culture; in the Pilkington Report, published in 1962, it was hard to miss the disdain for commercial television. Meanwhile, despite the much-discussed stereotype of the ‘permissive society’, popular attitudes to moral and sexual issues remained strikingly slow to change. For all the excitement surrounding the landmark Lady Chatterley’s Lover trial in 1960, or the liberalisation of the divorce, abortion and homosexuality laws later in the decade, most people held similar attitudes to their parents; in this respect, the generation gap was a media invention.

And although students marched on the US embassy in protest at the Vietnam War, or staged sit-ins at universities such as the London School of Economics, it is easy to forget that only one in ten young people became students. Polls showed that like their elders, most young people still supported the death penalty and were uneasy about large-scale Commonwealth immigration; by the end of the decade, it is probably no exaggeration to say that the Conservative maverick Enoch Powell, who was kicked off his party’s front bench after his notorious ‘rivers of blood’ speech, was the most popular politician in the country. Even Mary Whitehouse, a ferocious critic of televised obscenity, especially on the BBC, commanded the instinctive support of tens, perhaps even hundreds of thousands of people.

By the end of the 1960s, the contradictions at the heart of the affluent society were becoming increasingly apparent. Despite Harold Wilson’s promises of endless growth thanks to his National Plan, the economy was running into serious trouble. The Aberfan catastrophe in 1966, the devaluation of the pound a year later and the Ronan Point disaster a year after that all hinted at the political and social traumas that would blight the following decade. Perhaps most ominously, Wilson’s last stab at modernisation, the trade union reforms outlined in the White Paper In Place of Strife, fell apart completely in 1969. A year later, the public punished the Labour government for its perceived under-achievement. A new and much unhappier era was at hand.

Dominic Sandbrook is the author of ‘White Heat: A History of Britain in the Swinging Sixties’.

A brief recollection-doll006

In 1965 My best friend Linda and I were walking barefoot along Tower Bridge when we came face to face with Harold WIlson, he smiled and walked on. We giggled, flabbergasted that he would acknowledge a couple of hippies.

A WALK ACROSS TOWER BRIDGE

 

 

“WHEN IN DOUBT DRINK TEA”   Ana Christy

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WARRIORS OF THE RAINBOW
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imagesHT3C6BZS Rainbow-Gathering-Montana-201350 images (341) 187324869_2f239ee41d images (340) images (339) images (338)WARRIORS OF THE RAINBOW

 

Since 1972, every summer, thousands of nature lovers from all walks of life go on a journey to a gathering in remote national forests across North America to experience the viability of living in a cooperative community in harmony with the earth. The annual “Rainbow Gathering” in the US draws thousands over the first week of July, focusing on the 4th (national holiday) as a holy day of meditation and prayer for peace and freedom. In “Warriors of the Rainbow” Ram Dass ( the man who helped spark both the East-West spiritual revolution and the psychedelic revolutions), Art Goodtimes and others Rainbow Warriors express their love and hope for the future of humankind.
You are welcome to visit our facebook page at
facebook.com/Warriors.of.the.Rainbow
For more info check the site pediaview.com/openpedia/Rainbow_Gathering

WARRIORS OF THE RAINBOW