I situate myself amid circles of relatives and kin. Friends and family shower Sarah, F. and I with gifts. Each day is lovely. I wish to give back, give thanks. How do I do that properly in light of settler-colonialism? What happens, too, when we view postal systems in that light? Let our view take into its account Thomas Pynchon’s approach to these matters — but also the idea of mail systems as prehistories of the Internet. Wasn’t the Pony Express an arm of the settler state? What happens when texts replace letters as units of exchange? How do we remove or subtract from these relations guns, money, and oil — the tools, in the Whole Earth sense, at the core of the settler toolkit? Whole Earth Catalog creator Stewart Brand produced a multimedia slide show which he performed called “America Needs Indians.” His wife at the time was a Chippewa woman named Lois Jennings. How did the commune movement that Brand and Jennings catered to with their Whole Earth Truck Store negotiate its relationship to the settler-colonialist project? Were they attempting an alliance with Native people, or did they think of themselves as cowboys, as in Ant Farm’s Cowboy Nomad Manifesto? For Ant Farm, though, the cowboy was distinct from the settler. The cowboy “carried all his life support systems with him being restricted by what his vehicle (horse) could carry.” Something of the same can be said for the hero of Ed Dorn’s poem Gunslinger. Missing from that figuration of the cowboy, however, is his relation to land. Does the cowboy’s migrancy, his refusal to settle down, absolve him of complicity with the settler-colonialist project? By “migrancy,” I mean his life “on the road,” as Kerouac put it — the latter’s Dean Moriarty character nothing if not a cowboy. Poet Gary Snyder described Moriarty as an embodiment of “the energy of the archetypal west, the energy of the frontier, still coming down. Cassady is the cowboy crashing” (as quoted in Ann Charters’s “Introduction” to On the Road, p. xxix). The hippie counterculture at its best, however, was more than just a collection of “cowboy nomads.” It fashioned itself into a Woodstock Nation, a coming together, a global village, a gathering of the tribes.
I wish there was time to fit radical media theorist Gene Youngblood’s book Expanded Cinema into my course on Hippie Modernism. Youngblood’s work shares in the cosmic consciousness whipped up by the two big events of the Summer of ’69, Woodstock and the moon launch. For Abbie Hoffman, remember, Woodstock served as a mind-blowing demonstration of “Functional anarchy, primitive tribalism, gathering of the tribes.” Youngblood’s book examined the role participatory media events and media revolution might play in this project. The main prerequisites to demonstrate the human capacity for psychedelic beloved community were all present at Woodstock: willingness to live side by side in harmony, feeding and caring for one another, with no expectation of profit. Another version of the utopian hippie modernist Woodstock Nation of the future can be glimpsed in Ant Farm’s Cowboy Nomad manifesto from 1969. One can imagine dozens of Woodstocks scaling up into Ant Farm’s Truckstop Network, tribes traveling in caravans of camper vans and VW buses.