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When the Hell's Angels threatened too beat up any hippies who showed up at a planned march to protest the draft, Beat poet Allen Ginsberg suggested protestors respond by handing out flowers as a token of their peaceful intention. A symbol was born. The flower became associated with the hippie rejection of violence and coercion. They would meet oppression with love (and literal flowers).
Peace was at the heart of the hippie movement, and anti-war protest played a critical role in the counterculture generally. Hippies summed up their philosophy in the slogan "Make love, not war." The peace symbol, originally created in the 1950s to advocate for nuclear disarmament, was picked up by the hippies in the 1960s. The two finger peace hand gesture was popularized by them as well. A desire to end the violence associated with the Vietnam War and Jim Crow racism animated a movement with peaceful coexistence at its heart.
The 1960s counterculture was marked by changing attitudes toward sexuality, relationships, and personal freedom. A rejection of traditional values coupled with widespread legal access to birth control for the first time changed the new generations attitudes toward sex. Hippies especially (though not exclusivley) were willing to experiement with public nudity, non-monogamous relationships, sex outside of marriage, and acceptance of homosexuality.
Mainstream culture used the sexual revolution to depict the hippies as libertine, even as Americans more generally pushed for more liberal divorce laws and legal abortion.
Part of challenging the status quo was seeing the world in a new way. The counterculture did this through exploring alternative ideologies, especially Buddhist and Hindu spirituality, but also through expanded use of recreational drugs, especially psychoactive and hallucinogenic drugs like marijuana and lysergic acid (Acid or LSD). Psychologist Timothy Leary famously linked pyschadelic drugs and spiritual awakening in a San Francisco speech: "Like every great religion, we seek to find the divinity within and to express this revelation...These ancient goals we define in the metaphor of the present—turn on, tune in, drop out."
The 1960s saw a folk music revival and the rise of protest music. Folk musicians like Bob Dylan and Joan Baez reinterpreted traditional songs, using acoustic instruments to convey social and political messages. Protest songs like "Blowin' in the Wind" and "We Shall Overcome" became anthems for civil rights and anti-war movements. Unlike rock'n'roll, folk music could go everywhere hippies did with just a guitar or harmonica. Simple tunes and melodies made singing along an easy, communal experience.
The Woodstock music festival in New York in 1969 punctuated the era nicely. The festival attracted 400,00 young people seeking a sense of community, peace, and unity. It featured an inconic lineup of musicians, many of whom performed protest songs and songs of hope and change. Woodstock became a symbol of the counterculture's desire for social transformation and its belief in the power of music to inspire and unite people.
Artists present included Joan Baez, CCR, Santana, Grateful Dead, Jefferson Airplane, the Who, Crosby Stills & Nash, and Jimi Hendrix (pictured above).
The following songs are examples of the way that political/social protest, folk revival, and hippie culture merged to create new musical trends in the 1960s:
1. "Blowin' in the Wind" by Bob Dylan
2. "A Change Is Gonna Come" by Sam Cooke
4. "The Times They Are A-Changin'" by Bob Dylan
5. "Where Have All the Flowers Gone" by Pete Seeger
6. "Give Peace a Chance" by John Lennon
7. "For What It's Worth" by Buffalo Springfield
8. "Eve of Destruction" by Barry McGuire
9. "Fortunate Son" by Creedence Clearwater Revival
10. "San Francisco" by Scott McKenzie
Hippie fashion moved away from the stricter dress codes of the 1950s for a more androgynous look, the same for men and women. Both wore denim, including bell bottom jeans; both wore flowing tops; both wore sandals; both grew long hair. Meanwhile, more conventional youth fashion was bucking the 1950s in a different way: the mini-skirt. A 1961 Life Magazine article noted a (scandalous) trend of girls wearing skirts as much as one inch above the knee. By the end of the 1960s, it was considerably higher than that.
Hippies would often hitchhike to "anywhere." The going was more important than the destination.
Hippies rejected the stability and suburbanization of the 1950s. In their pursuit of a more harmonious and communal living, they often wandered the country in search of like minded people and authentic experiences. Hitchhiking and cross country (or international) journey's of self-discovery became common rites of passage. Many embraced the idea of communal living, where they shared housing, resources, and responsibilities.
Like the Lost Generation and flappers before them, the hippies rejected consumer culture in principle and contributed to it in practice. A good example is Volkswagen, the cross country journey of discovery car brand of choice. The company famously advertised the Beetle to hippies as “America’s slowest fastback,” which “won’t go over 72 mph even though the speedometer shows a wildly optimistic top speed of 90.” For broke hippies, they said,
"if you run out of gas, it’s easy to push.”
Free speech was a cornerstone of the counterculture in the 1960s. Rejecting the censurious consensus culture and blacklisting of the 1950s, the 1960s counterculture valued free speech as a means to openly critique government policies, traditional values, Jim Crow racism, and the Vietnam War. Hippies and other counterculture figures would no longer accept being told to keep quiet to blend in. They wanted to speak to stand out.
The idea of "speaking truth to power" or standing up to "the man" (the government, powers of social conformity) came from ideas that had been quietly debated by civil rights leaders in the 1950s. It was a way of non-violently resisting what was wrong with society, especially the racist laws and policies of Jim Crow.
In the 1960s, a student movement emerged on the West Coast with the formation of Berkeley's Free Speech Movement. The movement started because university rules restricted political advocacy on campus. In response, students protested when a peer was arrested for handing out civil rights literature. A massive sit-in was organized, and the free speech movement was born.
The Vietnam War was a major concern for these student groups. In April 1965, there was a march for peace in Washington, drawing about 20,000 attendees. At the
same time campuses staged teach-
ins to debate the war.