Explore the vast range of titles available.

The Rainbow is a global community that emerged with the hippie movement in the 1960s. Although it originated and largely developed in the USA, it soon expanded to Europe. Due to the political context in Spain, the Rainbow was weak there until the reestablishment of democracy in 1975, when it was spurred by the creation of various communes throughout the country. This paper explores the issue of heritage in one of the earliest and most iconic Rainbow villages in Spain, Matavenero, asking whether notions of heritage emerge in Rainbow contexts. In doing so, it contributes to critical geography of heritage and intentional communities by inquiring into the narratives about the past developed by the community and their use of space and material culture in ways that reproduce forms of segmentarity. Drawing on ethnographic methods and long-term ethnography, the paper demonstrates the absence of the notion of heritage as generally understood in Western capitalist culture and develops the concept of “a-patrimonial” processes to explain this phenomenon.

This paper addresses: the origins of moral panic in the New Deviancy Theory of the 1960s, particularly in the work of Albert Cohen and his notion of moral indignation which is rooted in the Nietzschian concept of Ressentiment; the emergence of the concept in the tumult of 1968 and in the intellectual context of the National Deviancy Conference; the key attributes of moral panic as arising out of fundamental changes in social structure and culture; and issues of moral disturbance because of conflicts in values. It concludes with a critique of recent uses of the concept and a reformulation of the notions of moral disturbance, disproportionality, displacement and volatility.

In this article I aim to establish a relevant connection between John Dewey’s educational philosophy and the hippie communes of the United States during the nineteen sixties and seventies. After an assessment of Dewey’s philosophy against the background of the countercultural sixties, I summarize and organize Dewey’s philosophical thought around the concepts of growth, experience, education, democracy, and occupations. I then look closely at seven memoirs describing life in five different hippie communes, and draw on them to present illustrations of the main tenets of Dewey’s educational philosophy and of its contemporary significance.

Until the beginning of the 20th century, Ibiza was rural, developmentally lagging, and separate from the modern world. These characteristics made it attractive as a refuge for European intellectuals and artists as soon as communications with the outside world began to develop. The first significant presence of artists occurred in the 1930s, just before the Spanish Civil War. After years of war and isolation, artists returned in a larger volume and variety than before. Other regions also had artistic and countercultural communities, but Ibiza decided to use them as an element of its tourist promotions, making the hippie movement a part of its culture and history and the most internationally known element. The objective of this paper is to expose the importance of art and artists, a direct inheritance of that time, in Ibizan promotion and tourism. The authorities and entrepreneurs of the island realized the media interest they received and the importance of this media impact on developing the tourism sector. The result was that they supported artistic avant-garde and various activities derived from the hippie movement to differentiate Ibiza and make it known in Spain and abroad, creating the myth of Ibiza as an island of freedom, harmony, and nightlife (the current image of the island).

Neuropsychedelia examines the revival of psychedelic science since the \"Decade of the Brain.\" After the breakdown of this previously prospering area of psychopharmacology, and in the wake of clashes between counterculture and establishment in the late 1960s, a new generation of hallucinogen researchers used the hype around the neurosciences in the 1990s to bring psychedelics back into the mainstream of science and society. This book is based on anthropological fieldwork and philosophical reflections on life and work in two laboratories that have played key roles in this development: a human lab in Switzerland and an animal lab in California. It sheds light on the central transnational axis of the resurgence connecting American psychedelic culture with the home country of LSD. In the borderland of science and religion, Neuropsychedelia explores the tensions between the use of hallucinogens to model psychoses and to evoke spiritual experiences in laboratory settings. Its protagonists, including the anthropologist himself, struggle to find a place for the mystical under conditions of late-modern materialism.

This article examines the example of OZ magazine and its transnational circulations and international influence in arguing that \"Hippie\" is a transnational identity. The psychedelic London magazine OZ was founded by Australians Martin Sharp and Richard Neville and, through publishing articles by Americans and reports on the American pop demimonde, would be the vector for the revival of a part British radical history. Like many others opting out of the failed promises of mass culture modernity, the journeys of Neville and Sharp would be a part of a moment of movement, a moment in which the \"constellation of social protest activity\" that, historian John McMillian reminds us, constituted The Movement, were in movement. Countercultural groups did not think of themselves in terms of national outposts of an international organization, rather, they thought of themselves as a collective with local constituents, part of an informal network to whom borders were of limited consequence. Their culture crossed borders on airwaves, shared cultures in common, and imagined communities of shared experience. The unique oppositional culture of those groups that constituted The Counterculture can only be fully understood by looking beyond boundaries both disciplinary and national.

RESUMO Entre 1970 e 1973, em parceria com uma comunidade hippie de Nova Friburgo (RJ), foi realizado o filme Geração bendita. Produzido de modo independente, o longa-metragem propunha uma celebração aos valores libertários da vida contracultural. Devido ao seu conteúdo, a obra sofreu inúmeras perseguições. O aparato autoritário da ditadura brasileira, impregnado pelo anticomunismo, interditou totalmente a exibição pública do filme. Por meio de pesquisas documentais, este artigo recupera a trajetória de uma obra que permaneceu por décadas marginalizada historicamente. O estudo desse caso, levando-se em conta dimensões estruturais do regime ditatorial, possibilita conhecer características do sistema repressivo existente no Brasil dos anos 1970. ABSTRACT From 1970 to 1973, the movie Geração bendita was made in partnership with a hippie community in Nova Friburgo (Rio de Janeiro). Produced independently, the feature film celebrated the libertarian values of countercultural life. Due to its content, the movie suffered numerous persecutions. The authoritarian apparatus of the Brazilian dictatorship (based on anti-communism) banned the film from public exhibition. By researching historical documents, this study retrieves the trajectory of an artistic work that remained marginalized for decades. This study, considering the structural dimensions of the dictatorial regime, provides insight into the characteristics of the repressive system in Brazil during the 1970s. RESUMEN Entre 1970 y 1973, en colaboración con una comunidad hippie de Nova Friburgo (Rio de Janeiro, Brasil) se produjo la película Geração bendita. De producción independiente, el largometraje era una celebración de los valores libertarios de la vida contracultural. Debido a su contenido, la obra artística sofrió numerosas persecuciones. El aparato autoritario de la dictadura brasileña, impregnado de anticomunismo, prohibió la exhibición pública de la película. A partir de la investigación documental, este artículo recupera la trayectoria de una obra que permaneció históricamente marginada durante años. Teniendo en cuenta las dimensiones estructurales del régimen dictatorial, el estudio de este caso permite conocer las características del sistema represivo que existía en Brasil durante la década de 1970.