The New Left in the Counterculture: Hypotheses and Evidence

Rossinow, Doug

doi:10.1215/01636545-1997-67-79

Cited by 15 publications

(4 citation statements)

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“…In doing so, they often joined "hippies" in countercultural institutions like housing collectives, food co-ops, and communes. In places like these, the New Left critique of hierarchy and corporate capitalism merged with the counterculture's rejection of possessive individualism and social conformity (Miller 2002;Rossinow 1997). One particular point of convergence was the ecology movement.…”

Section: Organic Advocatesmentioning

confidence: 99%

Cultural Modeling in Two Eras of U.S. Food Protest: Grahamites (1830s) and Organic Advocates (1960s–70s)

Haydu

2011

Social Problems

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This article extends theories of social movement diffusion to encompass other kinds of cultural modeling. Using a comparison of two cases of food protest in the United States-the health food movement of William Sylvester Graham (1830s) and the early organic movement (1960s-1970s)-I emphasize similarities in underlying grievances and in the general advocacy of natural food alternatives. The two movements differed dramatically, however, in framing and tactics. I focus on contrasts in the religious significance they assigned to diet, in their democratic commitments, in the relationship they constructed between personal transformation and social change, and in their use of state-centered strategies. These frames and tactics transposed to food reform more general scripts associated with cultural institutions and movements of the time, particularly evangelical churches and temperance (Grahamites), and environmentalism, the New Left, and the wider counterculture (organic advocates).

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Section: Organic Advocatesmentioning

confidence: 99%

Cultural Modeling in Two Eras of U.S. Food Protest: Grahamites (1830s) and Organic Advocates (1960s–70s)

Haydu

2011

Social Problems

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“…While prior research has allowed us to understand more deeply the visions, motivations and practices of these members of contemporary maker culture, we know relatively little about other generations of technology enthusiasts and what motivated them. Turner and Douglas, based on historical analysis, have shown that the roots of contemporary hacker culture in the United States go back to the 1960s and 70s counterculture [40,46]. In contrast, we explore, here, making and hacking motivated by necessity and making rather than a countercultural spirit.…”

Section: Introductionmentioning

confidence: 96%

Reliving the Past & Making a Harmonious Society Today

Sun

Lindtner

Ding

et al. 2015

Proceedings of the 18th ACM Conference on Computer Supported Cooperative Work &Amp; Social Computing

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This paper tells a story of DIY (do it yourself) making that does not neatly fit more familiar narratives of making: as individual empowerment, as a democratizing force, and as technoscientific innovation. Drawing on ethnographic research with a collective of elderly electronic hackers in China, we provide insights into the socio-technical and politico-economic processes of hacking and making. This paper examines how the activity of making functioned for elderly DIY enthusiasts as way of remaking and reliving the past and as a means for expressing class belonging and citizenship. We show that making and hacking is not practiced in a void independent of social, political or economic forces. Rather, making unfolds in relation to, and is contingent on, societal norms and specific techno-cultural histories. As much as hacking empowers certain people, it excludes others and functions as a site for the exercise of power and social distinction making.

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“…Da cuenta de la tensa relación desarrollada entre ambos mundos por cerca de una década hasta converger coyunturalmente, luego de ser objeto de represión gubernamental en los espacios de au-INTRODUCCIÓN E n los últimos años hemos adquirido mayor comprensión de la dimensión política de la contracultura, 1 particularmente de su relación con organizaciones políticas. Sabemos que fue fundamental en los procesos de definición política de la nueva izquierda y la nueva derecha en Estados Unidos (Klatch, 1994;Rossinow, 1997), dentro de la oposición nacionalista en el bloque socialista (Madigan, 2011) y en el debate público neoyorkino a propósito de la revolución cubana (Rojas, 2016). Para Latinoamérica, sabemos de su relación con el movimiento estudiantil en Uruguay y Chile (Scheuzger, 2018, pp.…”

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Contracultura e izquierda estudiantil. Festivales musicales y protesta encubierta en México: Avándaro y Monterrey, 1971

Elizondo

2019

Secuencia

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En este artículo ofrezco una interpretación del proceso de articulación entre la práctica política de la izquierda y la contracultura en los festivales musicales mediante el impulso de la protesta encubierta, tomando ventaja del anonimato entre la multitud. Da cuenta de la tensa relación desarrollada entre ambos mundos por cerca de una década hasta converger coyunturalmente, luego de ser objeto de represión gubernamental en los espacios de audición musical abierta y masiva. La contracultura no era un campo ligado por antonomasia a la izquierda, pues era fuertemente disputado por el Estado y sus instituciones en aras de cooptarlo, así como por la izquierda anticapitalista. Analiza los factores que llevaron a dicha convergencia, pero también a su distanciamiento final, derivado de las tensiones inherentes a la masificación de la contracultura, el cultivo despolitizador y mediatizador por parte del gobierno, y el descrédito público.

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The New Left in the Counterculture: Hypotheses and Evidence

Cited by 15 publications

References 0 publications

Cultural Modeling in Two Eras of U.S. Food Protest: Grahamites (1830s) and Organic Advocates (1960s–70s)

Cultural Modeling in Two Eras of U.S. Food Protest: Grahamites (1830s) and Organic Advocates (1960s–70s)

Reliving the Past & Making a Harmonious Society Today

Contracultura e izquierda estudiantil. Festivales musicales y protesta encubierta en México: Avándaro y Monterrey, 1971

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