You never know what we'll churn up in cleaning a stall
Streams that could be harnessed for water power were prized in earlier periods of American history, perhaps nowhere more than in New England. Here are views of a mill on the Great Works River (fittingly named by Quakers) in South Berwick, Maine.
Viewing several documentaries on the writing life in Manhattan in the 1950s leaves me wondering just how anyone could afford it. Yes, the world was quite different then and, if we can believe their arguments, the written word was king the way it would no longer be by the late ’60s.
Still, it’s hard for me to believe that writing would have paid that much more in the era than it did when I entered the profession. How many plum magazine assignments were there, anyway? Or how many lucrative book advances?
The argument that rents were low, especially in Greenwich Village, is hard to believe for anyone who tried to find a decent place upstate in the early ’70s, as I did. Even for a full-time journalist working for Gannett, the best the pay would cover was a slum where a heavy rain would leak on my typewriter.
And that was without the heavy drinking that we’re told was required of the New York literary set, as well as the psychotherapy, sometimes daily. Plus the heavy smoking. Did I add, all the men wore suits and ties. (And all of the writers and editors, it was emphasized, were males. Women were employed as “fact checkers.”)
Still, when I run the numbers, they don’t add up. Can anyone tell me what I’m missing?
Nowhere do we see a bigger before-and-after contrast of the hippie impact than when looking at mainstream religion in America.
The idealized smiling family of father and sons in suits and ties and mother and daughters in their hats, dresses, and heels – maybe even with gloves – was once a common image with the church and steeple in the background. But that has become a rarity, and even at funerals and weddings the dress is likely to be casual. Intact families are a minority – weekends are often custody matters – and going to church or temple is a low priority.
Before we blame it all on hippies, we need to look at other influences from recent decades, including the elimination of blue laws, and the expansion of weekend job demands and children’s soccer leagues and the like.
Still, I see a few glimmers where the hunger many hippies felt for a spiritual connection has taken hold.
First is the practice of meditation, which is no longer considered exotic. Even health providers are urging people to turn to it daily, maybe not as a religious pursuit but at least for letting go of some of the daily stress.
Second, yoga studios are everywhere. It may not be with the strong spiritual teaching I feel is essential, but it is another way of opening ourselves to inner awareness and peace.
Third is a recognition of the feminine side of the holy, including the Jewish and Christian traditions. For that matter, think of all the women pastors and rabbis now found across the continent. Others will point to Native American, Wiccan, and other teachings with feminine components that now proliferate.
Fourth is a sense that faith is not an obligation, to be performed as a social requirement, but rather a relationship that includes hands-on, sensory experience. As the axiom went, “If it feels good, do it,” extends to religion this way.
As a fifth facet, I’ll point to outdoors encounters with their Transcendentalist streak. God, as you’ll be reminded, can be felt keenly when you’re close to nature.
Look closely and you can see the hippie influence working. There’s a desire for community and caring, on one hand. And the mega-churches with their rock-concert emotions, on the other, as well as the praise songs with their repetitions function more like Hindu chanting (kirtan) than the motets and hymns of Christian tradition.
But there are also examples of shoots gone astray. I keep thinking of Jim Jones’ Peoples Temple and its cyanide-laced Kool-Aid, especially.
As we kept watch in the ashram, the warning was this: “You’re on a false trip.” No matter how exciting it might have felt at the moment, there was always the danger of ego-based excitement rather than a deepening surrender to the Holy One.
For me, then, the most crucial part of the legacy is in having a circle of others committed to the practice, to encourage one another and keep each of us on course, as best we can. This form of discipleship is rather communal, actually – and far from what I saw growing up in the pastor-and-sheep model.
So what are your spiritual encounters these days? And how’s the “inner hippie” responding?
From the outbreak of King Philip’s War in 1675 until the conclusion of the French and Indian War in 1763, much of northern New England was under an ongoing threat of violence along its frontier. Nearly all of the English settlement in Maine was pushed back to a few towns nearest New Hampshire, and many villages, including Dover, suffered devastation and massacre.
Indeed, officials ordered many residents to construct fortified garrison houses, like this reproduction along Cider Hill Road in York, Maine, where families could retreat for armed protection when an alarm was sounded.
For many, as we’ve already noted, the hippie experience revolved around its music. Just think of Woodstock and the many ways it was the explosion that spread the movement across America and the globe.
Each of us likely has a musician or band we most identify with the era. Maybe it’s tracing the Beatles in their evolution to “Lucy in the Sky With Diamonds” and beyond, including the individual paths after the breakup, or the Rolling Stones or, of course, the Grateful Dead.
I think, too, of Crosby, Stills, and Nash whenever I turn to the jam sessions depicted in my Hippie Drum novel.
Personally, it’s Sly and the Family Stone, Jethro Tull, and the Incredible String Band who most embody the hippie sound in my ear. Maybe with Leonard Cohen, James Taylor, and Leo Kotke or Leon Redbone thrown in. Whatever happened to those folks around me who introduced these musicians, anyway?
Whether you were there or came along much later, there are probably a few favorites of your own. Were they at Woodstock? Did anyone else even know of them? What memories do they stir up? Please fire away in the comments section here!
I’m hoping we got that list of top musicians started yesterday. But there’s more than a list to consider. Get busy. Fire away. And we’ll listen.
Maybe it was a New York Times Op-Ed piece at the time that pointed out six or more levels of maturity or psychological development in the adult population, and then saw hippies as falling into three of them. One may have been second from the bottom, that is, just going along for the ride, while the other two were closer to the top, probably reflecting the appeal the movement had for many college students and graduates and/or social activists (think antiwar/anti-draft, for starters). I found it interesting there was a gap in the middle.
I suspect this is one of the reasons it’s difficult to define “hippie” clearly – we covered a wide spectrum of individuals and motivations. Just listen to the argument today over “hip,” “hipster,” and “hippie” for something similar. These days, I’m leaning more toward something along the lines of the “boho” term that would embrace beatnik and hippie as continuations of a stream of counterculture, but that’s still in embryo as far as my thinking.
What I am curious about today is how we’ve grown and matured along the way. On one hand, Robert Bly’s Iron John took aim at the “soft male,” the sensitive hippie guy, who now needed to gain some inner strength and responsibility.
On another, I recall reading the singles ads back when I was searching and coming across more than one self-proclaimed mid-40s “flower child” who was still clueless and passive, and my reacting, “It’s time to grow up,” even as I intuitively backed away. And that was two decades ago.
But it does seem to me there’s a wide stream of individuals continuing in that Bohemian mode. In my case, I’m still a poet and writer who’s moved into the radical Christian tradition called Quaker. And I have a beard, not that it’s necessary.
As for the rest of you, ‘fess up. The comments section is open!
Oh, if John Lennon had only penned this one! Just imagine, what if there had been no Vietnam engagement?
What if John Kennedy had not been assassinated and had been free to curtail or even dismantle the CIA?
What if the military-industrial complex President Eisenhower had warned of just a few years earlier had not been called into high gear for yet another round of (highly profitable) business? Would it have been brought under control and reduced greatly, with all of the investment directed elsewhere?
What if the Red-baiting bluff had been called and we’d instead seen Vietnam as a civil war rather than a Communist intrusion into the “free world”?
There would have been no lingering black cloud over America like the one that continues to fester. Even without the antiwar movement, I suspect, the nation would have been bitterly divided by the fiasco that ensued in Southeast Asia.
Would our economy have been unencumbered to grow the way Japan’s did at the time we were saddled with the costs of fighting or the accompanying steep inflation? Or the costs we’re continuing to pay in debt interest and veterans’ benefits?
And, oh yes, maybe there would have been no Hippie Trails novels, either.
Just imagine. And then add a comment on your vision. Music optional.
One of the more baffling questions for just about any author, I suspect, is the one that asks, “Who are your readers?”
Yes, I know about genres and their core audiences – Chick Lit, aimed at unmarried females in their 20s; Romance, middle-age women; Sci-Fi, geeky males; Young Adult, well, it’s self-explanatory. I even know that commercial radio programmers could target their listenership to hit an average, say, of 24.7-year-old women in the office.
For a poet, though, or the novelist working outside common genres, this question becomes more problematic. I can imagine those I hope will find the work appealing, but the reactions often turn up elsewhere. I’m thinking of a writer who hoped her work would speak to her friends, only to hear them say, “I don’t read books,” as if it’s a badge of honor. (Oh, for shame!)
What that suggests is that rather than expecting a boffo bestseller, we writers might envision a much smaller-scale enterprise – connecting with readers one-on-one, as an underground understanding. Let it be private and personal, then. Our own quiet conversation.
Whether my Hippie Trails novels find their appeal more for those who lived through the era or among younger readers undergoing similar searching is still taking shape. I would hope both. But I am enjoying the feedback I’m receiving, from wherever.
It’s not the big-business Manhattan operation I once dreamed of or the San Francisco counterculture success, either. But here we are, connecting, in our own little underground society. Little do the others know what they’re missing now, do they?
Climbing around the barn the other day, I came upon a few items I now realize are ancient history. The T-square, for instance, was used for paste-ups for pages that would be photocopied for publication. But nowadays, that’s all done in the computer. The circular wheels were actually slide rules we used to calculate proportions when cropping photographs, also for publication – and once again, that’s all done in the computer these days. The metal ruler has special calibrations in picas and points, the measurements traditionally used by printers. You run into point measures now in the font section of your word program. And then there’s the mouse pad. You remember those, back before you switched to laptop?
So I came back into the house and turned on my stereo. You may notice I still play vinyl, which probably deserves a posting of its own. When I was a teen, I dreamed of the day I’d have an entire wall of LPs and the system to play them on. Now I look at this and realize it can essentially fit into my laptop or, uh, an iPod, if I ever go there.
The short distance between New England’s mountains and its Atlantic coast means its rivers and streams drop in elevation rather quickly, and that has provided both powerful currents and many opportunities for power-generating dams. As a consequence, the region is peppered with old mills – usually brick but sometimes stone or even framed wood – that were once the industrial backbone of America.
Downtown Dover, for instance, is built around the Cocheco Falls, where the river plunges into the tidewater. The falls are topped with a dam, and the diverted water once powered a complex of textile mills that produced world-famous calico, among other woven products. The Amoskeag Mills in Manchester, meanwhile, were noted for their denim, which supplied Levi Strauss in his legendary San Francisco production. Nor was fabric the only product coming from the mills. Everything from precision tools to locomotives to shoes and socks and cigars was being shipped from the cities and towns along the waterways.
Over the years, many of these mills have fallen into disuse through a combination of newer technologies, cheaper competition from steam-powered Southern mills, and overseas production. But the legacy remains.
As I learn from my elder daughter while examining a glorious sampling of cloth she’s intending to turn into quilts or comforters, the designer Judie Rothermel has recreated some of the classic patterns found at the American Textile History Museum in Lowell, Massachusetts, and reproduced them in partnership with Marcus Fabrics.
The Cocheco Mills Collection, issued serially over several years, is one of the impressive results.
Let me say, some of the technical results are mesmerizing while the colors are deep and delicious.
How did we ever stop making this?
