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Many of the original Beats remained active participants, notably Allen Ginsberg, who became a fixture of the anti-war movement. On the other hand, Jack Kerouac broke with Ginsberg and criticized the 1960s protest movements as an "excuse for spitefulness".
In addition to a new style of clothing, philosophy, art, music and various views on anti-war, and anti-establishment, some hippies decided to turn away from modern society and re-settle on ranches, or communes. The very first of communes in the United States was on a seven-acre tract of land in southeastern Colorado, named Drop City.
Alto, Isla Vista, 1967–1969 [9]; Berkeley Barb, Berkeley, 1965–1980; Berkeley Tribe, Berkeley, 1969–1972 (split from the Berkeley Barb after staff went on strike); The Black Panther, Oakland
In the Sixties, after generations of societal oppression and rigid life expectations, young people were finding their voice through the hippie movement, reacting against a Cold War parental ...
[26]: p.81 Kulik concluded that the spitting stories were formulaic and unbelievable, and were propagated to serve the political goals of those who wished to vilify the anti-war movement. "The image of 'hippie' men and women hawking up gobs of phlegm to hurl at the ribbons of veterans, as a pervasive and commonplace act, is surely false."
Beats like Allen Ginsberg crossed over from the beat movement and became fixtures of the burgeoning hippie and anti-war movements. By 1965, hippies had become an established social group in the U.S., and the movement eventually expanded to other countries, [32] [33] extending as far as the United Kingdom and Europe, Australia, Canada, New ...
[citation needed] The idea of the Human Be-In was born of a fear that the movement would be erased due to tensions between factions of the Hippie movement. [citation needed] Bowen writes "The anti-war and free speech movement in Berkeley thought the Hippies were too disengaged and spaced out. Their influence might draw the young away from ...
The Anti-war movement became part of a larger protest movement against the traditional American Values and attitudes. Meyers (2007) builds off this claim in his argument that the "relatively privileged enjoy the education and affirmation that afford them the belief that they might make a difference."