Cable Television Companies and is brought to you today by your cable or satellite provider. Earlier this year the American Historical Association convened a panel of historians. They talked about the movements and groups that were part of the counterculture in the 1960s and 70s, focussing on San Francisco in 1967. They also debate the meaning of the terms counterculture and hippie and discuss the legacy of that time. It is is about an hour and a half. What i would like to do in this talk is to introduce you to some of the literature on the counterculture, and i should mention let me go back for just a moment that this presentation takes much longer to actually do thoroughly, so im going to hit some of the high points but i wanted to call attention to the fact that i have the url where the full presentation may be accessed on the screen. My final slide will have it again. If you have an internetenabled device, perhaps you can go there and dwell a little longer on the slides which i will be going over lightly. My point of departure is a book that came out within the last two years by Brian Burrough called days of rage, americas radical underground, the fbi and the forgotten age of revolutionary violence. In the dust jacket blurb it reads, Brian Burrough gives us the story of what is long desperately needed. He has sifted the embers of an essential con flag ration of the Counter Culture. Thats what i want to begin with because this term counterculture has in recent years come to subsume everything that happened in the 1960s, particularly associated with activities on the left, whether they be of political or culture in origin or intent. You find this term counterculture being used in many different ways over the course of the historiography, sometimes as two words or sometimes as a single. It has become an umbrella for the 60s, perhaps synonymous with that. Theres an attempt to establish clarity. Yeager is the goto source for anyone that wants to look at the origins of the term counterculture which originated as contra culture. It was a way to differentiate from this other social i dont logical category that was neither, and it was pop yu larized in the book the making of a Counter Culture, two words, which originated in a series of articles he did in liberation magazine during the summer of love. The publisher asked if he would expand it to a book, which he did. That helped to popularize the term. I should mention his book has never gone out of print. Yeagers attempt to make sense of this social i dont logically is to break off the 60s counterculture. Anyone says it was a definite, it was the 60s. It was a term applied historically to other fe nonnonlike this, so it is important to differentiate between the version that comes along in the 60s and other variations on counterculture. He makes the point that a counterculture is a breaks out of a mainstream culture, creates an objective space in which it can critique the mainstream culture. It then engages in a kind of low intensity warfare with the aspiration to utterly transform root and branch the dominant culture. If it succeeds it becomes the culture, and maybe spins off its own countercultures. You could make the arguments that christianity in its roman catacomb phase was an example of a counterculture with great aspirations and was ridiculed at the time and then ended up sweeping its world and transforming norms and values of its own era. My colleague Peter Bronstein and i attempted to use this set of theories and invite authors including David Harvard to contribute to the first book historians did on the 60s counterculture called imagination, published by rutledge, still in print. Here we made the print, first time as i said, first time by historians to analyze the phenomenon as it pertained to 1960s and 70s, not always with agreement of what it is, and i think you will hear echos of that discussion in our response to your comments and to one another day. Some of the things historians need to contend with is what is the relationship between the hippies of the era and this thing were calling the counterculture . What difference does it make to have a cradle or an incubator of the counterculture . Typically people associate it with haightashbury, hence the name of our session. But there were multiple centers for innovation that sort of fed into the stream that becomes identified by this term, a cultural heart in other locations, and historians from the 1980s through the most recent book objectionford unit press, 2005, called american hippies are attempting to establish what the connection between hippies and Counter Culture is. Theres an argument to be mailed they were in some respects more of a subculture without a vision of utter transformation of dominant culture, and the hippies came along with an expansive utopian scheme. That would be one of the ways to mark off the difference between them. The countercultures periodization, it is easier to say when this thing exists because you begin seeing references in the contemporary primary sources, but some people myself among them make an argument that the 60s counterculture persists into the present. It is not always as easy to recognize because of the ways that it has been accommodated by the mainstream culture and itself has been transformed in the process. Theorizing the counterculture, there are many ways to do it. These are six books that have come out in the last 15 years or so to attempt to come up with a variance on yingers scheme about the counterculture and assessing whether it was something that had Lasting Impact or not. I have attempted to group in the succeeding slides the categories of literature. As i say, theres over 100 monographs, no article or literature cited in this presentation, and ive tried to cluster them according to categories. One notable category is to look at the literature of conservative or neo conservative critiques of the counterculture. I did an article on this very topic for a book that david and beth bailey put together for colombia, the colombia guide to the 60s, which actually investigated what the ultimate impact of the counterculture was from the period where it is first noticed in the mid 1960s, differentiated from the beats, and bringing it up to the present. One of the things that struck me about this is invariably writers on the left regarded the counterculture as a gigantic failure in many respect, but it was the people on the right that regarded the countercultures impact as catastrophically effective. So you wouldnt think you would go there, but it raises some interesting questions about who is paying attention to whether culture trumps poll sicks . Something that we might want to take up in the questions and comments. The rest of the presentation is on a seven second slide loop. You will see a slide up for seven seconds under the various categories which i have placed this literature. Basically what i wanted you to know is that the literature on the counterculture in my estimation is burgeoning. It treats a whole set of issues including some that im sure my colleagues will be addressing, having to do with race, class, ethnicity, matters of how the american diet has been transform utterly by what has been called countercuisine, launched by the counterculture, especially through the Food Movement of the late 60s and early 1970s and persisting into the present. Counterculture is humor. Virtually everybody that writes a 60s piece talks about how mad magazine presented a frame of reference to people who could be irreverent towards authority, and something of that humor became transformative not only within the counterculture poking fun at everything including itself, but then humor and comedy was transformed also. The media, we talk about alternative media and the waist th waste that allow access to people that did not own their own presses. Theres literature that roots the current developments with alternative media to the underground newspapers of the era. Architecture and literature, many books on this. Ive talked to colleagues at the school of architecture at my university, ball state. They say they dont really teach the architectural developments of the 1960s much. Recent books are beginning to take these more seriously and see them in exhibits as well. Environmentallism, the counterculture origins of the earth day and of other events that were an attempt to bring people together with a vision of transformation, largely without by sidestepping i should say, politics initially has been getting its authors as well. Communalism persists. Theres fewer communal groups noted today than there were in the 1960s when we perhaps had thousands, but today the fellowship of egalitarian communities, launched counterculture communes and intentional communities in a way to show that theres persistence and also, you might say, sociological reproduction of the communal living effort. To conclude, the impact that this thing called the 60s counterculture has had on American Culture is vast. I have tried to make some sense of it categorically with the literature that is out. As i say, going to the Powerpoint Presentation online will give you more of the specifics on that. One of the things that i want to make as my final point before i yield to david farber is that by trying to erase the boundary between art and life, between the public and private, by challenging Traditional Authority structures we may have seen an unintended consequence of the 60s counterculture by essentially creating the kind of social space that is currently being filled by trumpism. So with that, this, again, is where the bit. Ly 60scounterculture revisited where you can find the full presentation. With that i would like to yield to my colleague. Thank you so much, michael. Showed up in the machine right now. Good to be here. A lot of what i want to say is, yes, michael, good points, but you will see that i also differ quite a bit in what i want to say. So one of the ways to think of what were doing today is taking advantage of the 50th anniversary. I hope some of you are making money off the 50th anniversary of something. The summer of love is a great opportunity. Im going to San Francisco, to santa fe, sort of like stations i hit the countercultural cross this year. So hoorah for anniversaries. The summer of love is one of the ways in which we think about the counterculture in the 60s thats probably against how we as scholars should think about the phenomena of the 60s and counterculture. The summer of love was a marvelous spectacle and event. It drew together some 100,000 young people across the country at a time and it was a monumental spectacle and it was produced to an end by a group of people. The people who produced the couldnterculture, the council of the summer of love, are more the kind of people i think we should be interested in as scholars. What i want to talk about here is not so much the counterculture aspect kl, not the counterculture as a series of iconic events or six or eight celebrity figures but as a project, as a way in which a group of people tried to do something in realtime. The period from 1965 to 1968, the kind of glory years of the counterculture in journalistic terms is not the way to think about the counterculture as it was crafted by people invested in doing something. Im more interested, and i hope you are, in thinking about the counterculture as a series of productions, not as a spectacle, not as a social i dont logic event stuck in time, but it was an historical event. Some of the books michael showed, but these are the ones i think are probably the best, give or take a couple that arent on there apologies therein to sherry and blake. I think what were trying to say here is that there are certain themes we as scholars are starting to generate. Were starting to create for the first time a history of the counterculture rather than a journalistic sponsor one more descriptive set of pictures of what it should be. These are some of the books im invested in. What i want you to think about that these books think about is what was it that people who thought they were crafting some sort of counterculture, who were interested in a project of cultural rebellion that would have institutional and personal reforms . What was it they thought they were about . They were not something to be described from without but was something that people did themselves. To find that archive, to find those sources that reveal the personal projects that lent themselves to that creation of alternative set of institutions and practices and spirituality and head spaces, thats a difficult task. The reason i think the history of the counterculture has been so no offense weak is that we have been dependent on representations. Yeah, we used underground newspapers or we used iconic photos or a series of memoirs from 10 or 12 wellknown people. The hard work of doing history graphy is to do it. The grateful dead archive is at the university of california, santa cruz and is an incredible source. Stanford has a whole series of papers about the tech visionaries that came out of the counterculture. Theyre places to go to really start doing the historical work some 50 years later thats yet to be done. While doing that kind of paper trail search, that archival work, we cant forget there were lens through which the counterculture is best perceived. Im not saying we historians have to imbibe the same substances, but it is useful to understand at the core i argue and some of the books i referenced ranging from fred turners cyber culture to the more appropriate named head, is reference the core of the cultural production process, was acid. That was often the key hole through which you had to enter to create that new project. How we think about that sensibility, that technical tool and thats what acid was, it was a technical tool that opened the door is something again while weve written about it we havent explored in depth outside of a few iconic figures. Again, the Tech Community has been an incredible window as it is shocking how many scientists of all kinds used acids to change the paradigms through which they were trained as graduate students. I think thats something we could probably reproduce in disciplinary act after disciplinary act. And if in those disciplinary eruptions that i think the legacy of the counterculture is best perceived, and it is better understood than thinking about a panhandling dope head sitting on the koshs corner of haightashb. Drugs matter, but who takes those drugs and why the drugs had the effect they did in the 60s and early 70s is again something we are still wrestling with as scholars to understand. The technology of drugs we have david cort in here and other people have thought long and hard about it is an imperative of an understanding of not just the 60s but production of history, what drugs we use in a given period and place have an incredible an ability to change a direction of a given society. One of the things that people in the 60s themselves talked about right before the summer of love were the ways in which people had to take their drug experiences, their sense of alienation, their sense of something in disruption and figure out what to do about it. Gary snyder i think was probably the wisest guy to speak to members of the counterkell tour, those trying to find rebellion with meaning, said this and i think it is a marvelous insight, one he gets to go back apart. Theres that kind of turn towards simplicity, that drive to go back to the earth in a fundamental sense, but he said, learn new techniques, look toward tomorrows that are different. I think thats the thing were still trying to figure out about the counterculture, not how they went back to archaic times and wore granny dresses and guys wore cowboy hats and decked themselves out in costume of what they thought was a sensibility of a better time, but how they tried to find new technology, new disciplinary forms, new ways of disseminating information in nonhierarchy forms. I think those ways of being in the world that lent themselves to institutional change, disciplinary eruptions and real practices that have a difference in every day lives, those are the things were still trying to write about all these decades later, and which the history profession has chosen mostly not to write about but are written often from the outside. Thats something i think were really in need of doing. Whether this will happen or not i dont know. I talk to publishers about some of these, mainstream publishers and the Academy Still arent caught by the counterculture. They dismiss it as a subject of great importance. We have to convince them differently. I think our friends and historians assigned to technology, environmental historians lerd t historians led the way to reframe Counter Culture. But history of consciousness and others are all fields i think are right for a counterculture revis tags. Thats enough. Thank you. Oh, last, but dont forget that. Just look at that. [ applause ] my name is gretchen lembke santangelo, daughters of the [ inaudible ]. Which i wrote in part hoping to generate further scholarship and research. That hasnt unfortunately been the case, but anyway what i would like to do today is talk a bit about the connection between cultural feminism and hippie womens post 60s leg as ooechlt when women of the counterculture became feminists i argue they disproportionately adopted an offshoot of radical feminism that essentialized feminism. Disparagingly labeled counter it made perfect sense in the broader context of Counter Culture. Alen begins berg wasnt alone in observing kindness, cooperation, independence, egalitarianism, intuitive ways of knowing, emotional and physical expressiveness, what he termed the affectionate feminine were at the heart of the eras utopian experiments. Given this convergence of countercultural values and gender constructs that women presumably possessed the very qualities that the counterculture lauded, it should come as no surprise that hippie women seized upon difference to claim power and authority within their own movement. Secondly, while radical feminists characterized hippie women as politically naive, sexually exploited domestic drudges, hippie women saw themselves as launching an assault on prevailing class and gender norms, including the suburban suburban domesticness of their mothers. For example, their labor while domestic in character was performed in communal, rural, domestic environments, rendering it more creative, varied, challenging and undeniably crucial to the wellbeing of their families and communities. In the end, it wasnt their rolls that they found