how do hippies compare with deadheads
are all deadheads drug addicts
ever fights over jerry garcia
11.17.2010
11.02.2010
works in progress
Dress: Standard Deadhead dress is similar to something the average hippie’s style. It could be described as sloppy and a little unconventional to some extent. Comfort is the main objective in finding something to wear. Most of a Deadhead’s wardrobe might consist of clothing made of cotton, corduroy, or even hemp. While on the road, a Deadhead may wear the same clothing for several days at a time. While not all Deadheads are unhygienic, some do this without showering.
For the ladies, long, flowy skirts are typical, paired with a t-shirt or halter tops for warm summer days. Cotton dresses are comfy at shows or on long roadtrips. Pajama pants or old jeans are also characteristic of a lady Deadhead. Hand sewn shoulder bags made of cotton or corduroy are common amongst this group, as well as hemp sandals or comfortable boots. Some of the women’s Deadhead styles are influenced from Indian culture – sequined belts and cotton gauze Indian dresses are popular.
The men wear mostly t-shirts and patchy cargos, occasionally made out of corduroy. Sandals are the preferred form of footwear. Many Deadheads wear Baja hoodies, which are affectionately referred to as “drug rugs”.
Crocheted hats are worn by both sexes, as well as scarves and bandanas. Hemp jewelry made with elaborate glass beads is very common. Perhaps the most favored sort of clothing (regardless of its type) is tie-dye in the community. Tie-dyed skull and rose t-shirts will be found in the majority at a gathering of Deadheads.
There are clothing stores that cater to the styles of this group and those like it. Locally, the head shop Sunshine Daydream is well-known. In the back, they sell pipes and bongs, but in the front of the store, tie-dyed t-shirts, pants, handbags, tapestries, sweatshirts come in all sorts of colors and varieties. Grateful Dead merchandise is plentiful, and you can see Jerry Garcia’s face on shirts and many reprinted show posters. Hemp and beads,
GLOSSARY
far out (adj.) –
1. a term used to describe something that’s good; The light show at the gig had me zoning. It was far out!
2. …or a little strange; Watch out for Tex. He’s a nice guy, but ever since that bad trip he’s been a little far out.
gig (n.) –
1. an event at which people gather to either gather to play music or to listen to it; Are you going to the gig tonight? I heard Phish is going to be there.
trip (n.) –
1. an experience one has while using LSD; I took three hits and had the most intense trip of my life!
trippy flippin’ (v.) –
1. consuming psychedelic mushrooms and LSD at the same time; I had already eaten my shrooms, but I couldn’t turn down free acid. Trippy flippin’ is an intense journey.
family (n.) --
1. a term of endearment referring to members of Deadhead community, used by members of the Deadhead community; It feels good to be home here at Camp Zoe, surrounded by all of my family.
dirty satchel (n.) –
1. a small bag, usually padded, used to carry and conceal pipes or illegal substances; I dropped my dirty satchel on concrete yesterday. Good thing that it’s padded or my pipe would’ve shattered.
10.25.2010
10.18.2010
9.20.2010
09/20/10
2 "chapters" of whole paper - subtitles (see Fieldworking essays)
no new introductions
1 location, 1 artifact- several by december (2 or 3)
letter of intent
consent form
- "I give my permission for..."
no new introductions
1 location, 1 artifact- several by december (2 or 3)
letter of intent
consent form
- "I give my permission for..."
9.19.2010
Things, etc.
In the 1970s, people flocked to concert venues to see and hear the Grateful Dead play. Many of them were dedicated enough to follow the band across the United States, attending show after show for months and years at a time. A community formed among these regulars, and in 1971[1], it's members were given a name: Deadheads. Today, these people are stereotypically known as wandering hippies, notorious for recreational use of marijuana and psychadelics, most commonly found at jam-band shows or on their way to the next one. Because Deadheads are typically drifters, the culture has been distributed throughout the country. For the sake of locality, however, my ethnography project will focus on St. Louis-area Deadheads.
Personal experience with locals tells me that the average Deadhead is a white, middle-class young-adult -- but this information is coming out of Red Bud, a city with very limited demographics. To compare myself to a typical Deadhead, even by broad social aspects such as class/race/gender/age/etc., is difficult without further observation of the group.
It's hard to grasp exactly what would make somebody so dedicated and passionate about a band and it's music that they would leave their normal lives and try to make it on the road. Old Deadheads completely uprooted to follow the Dead, left families and jobs, to sell tye-dye for gas money, just to be apart of the roaming community of which they felt they belong. There are even modern Deadheads who attend concerts of Grateful Dead cover-bands, or travel hundreds of miles to be at Dead-themed music festivals (such as Schwagstock in Missouri). People still trade legally-bootlegged cassette tapes of the band's live performances. I've seen countless Dead tattoos, bumper stickers, and home decorations. I assume that these superfans must feel a strong connection to the band and one another to keep this culture and it's ideology strong for over forty years.
While conducting my research into this community, I hope to catch a glimpse at some of this devotion first-hand. I want to feel the sensation of "one-ness" that this collection of people feel when they are together, listening to the music that they love. I've been told it's undescribable. If I can manage to wrap my mind around it, I think I might learn what it means to be a Deadhead.
Personal experience with locals tells me that the average Deadhead is a white, middle-class young-adult -- but this information is coming out of Red Bud, a city with very limited demographics. To compare myself to a typical Deadhead, even by broad social aspects such as class/race/gender/age/etc., is difficult without further observation of the group.
It's hard to grasp exactly what would make somebody so dedicated and passionate about a band and it's music that they would leave their normal lives and try to make it on the road. Old Deadheads completely uprooted to follow the Dead, left families and jobs, to sell tye-dye for gas money, just to be apart of the roaming community of which they felt they belong. There are even modern Deadheads who attend concerts of Grateful Dead cover-bands, or travel hundreds of miles to be at Dead-themed music festivals (such as Schwagstock in Missouri). People still trade legally-bootlegged cassette tapes of the band's live performances. I've seen countless Dead tattoos, bumper stickers, and home decorations. I assume that these superfans must feel a strong connection to the band and one another to keep this culture and it's ideology strong for over forty years.
While conducting my research into this community, I hope to catch a glimpse at some of this devotion first-hand. I want to feel the sensation of "one-ness" that this collection of people feel when they are together, listening to the music that they love. I've been told it's undescribable. If I can manage to wrap my mind around it, I think I might learn what it means to be a Deadhead.
"You need music, I dont know why.It's probably one of those Joseph Campbell questions, why we need ritual. We need magic and bliss, and power and myth, and celebration and religion in our lives and music is a good way to encapsulate a lot of it."
- Jerry Garcia
9.07.2010
Letter.
To narrow down the subject of my paper, I would like to study the St. Louis-area Dead Heads (fans of The Grateful Dead or jam bands in general). Though The Dead are no longer a touring band, many of their fans can be found following cover bands around the country, selling food or bracelets or even drugs at festivals to pay for fuel to drive to the next concert.
Dead Heads usually easily relate to one another, as they share the same passion for the music, and often similar philosophies. A Dead Head is likely to be proud that they are; some even display their loyalty to the group with Dead logos and symbols, and use insider language.
I am interested in the culture, because it is based on something deeper than just superficial appreciation of jam bands. Its had nearly forty years to become a unique, legacy of a community. I do feel a sort of connection to these people -- I've kind of become an outside-insider, as a number of my friends and aquaintences claim the title, and I've attended a few Dead-themed shows and festivals.
Most people who have encountered a self-proclaimed Dead Head will probably agree that they are not a dangerous people, as they usually are followers of the Grateful Dead's message of Peace and Togetherness. As for legality, the group itself is within the limits of the law, but the traditional custom of recreational drug-use is not.
I will have nearly unlimited access to the culture.
Dead Heads usually easily relate to one another, as they share the same passion for the music, and often similar philosophies. A Dead Head is likely to be proud that they are; some even display their loyalty to the group with Dead logos and symbols, and use insider language.
I am interested in the culture, because it is based on something deeper than just superficial appreciation of jam bands. Its had nearly forty years to become a unique, legacy of a community. I do feel a sort of connection to these people -- I've kind of become an outside-insider, as a number of my friends and aquaintences claim the title, and I've attended a few Dead-themed shows and festivals.
Most people who have encountered a self-proclaimed Dead Head will probably agree that they are not a dangerous people, as they usually are followers of the Grateful Dead's message of Peace and Togetherness. As for legality, the group itself is within the limits of the law, but the traditional custom of recreational drug-use is not.
I will have nearly unlimited access to the culture.
8.30.2010
Totally.
I'm hoping to score the "hippie" subculture for my ethnography project. It's definently a less intimidating group of people than biker gangs or vampire/human hybrids. If I were to go out into the field to study these subjects, I wouldn't feel very endangered by a flock of stoners sitting around a drum circle.
Whether or not it is as sincere and ground-breaking as the first hippie movement of the 60s, there seems to be a new wave of peace-endorsing, free-loving young adults popping up in droves. Today's youth, like the historical hippie, are struggling with war, dramatic political movements, and a very different coming-of-age process than the generation before them. With such similar social circumstances as their flower-child predecessors, it makes sense that kids today are borrowing from old hippie culture and beliefs.
I'm not entirely sure exactly what kind of information will be required for the paper, but hopefully I will be able to explore the differences between the two movements, and also what are universal hippie characteristics and mind-sets. No doubt, both traditional and modern peaceniks will agree with this: there's a lot more to it than jam bands and pot-smoking and tye-dye. It's about the cause. And that's what's kept it alive for half of a century, and surely, many years yet.
Whether or not it is as sincere and ground-breaking as the first hippie movement of the 60s, there seems to be a new wave of peace-endorsing, free-loving young adults popping up in droves. Today's youth, like the historical hippie, are struggling with war, dramatic political movements, and a very different coming-of-age process than the generation before them. With such similar social circumstances as their flower-child predecessors, it makes sense that kids today are borrowing from old hippie culture and beliefs.
I'm not entirely sure exactly what kind of information will be required for the paper, but hopefully I will be able to explore the differences between the two movements, and also what are universal hippie characteristics and mind-sets. No doubt, both traditional and modern peaceniks will agree with this: there's a lot more to it than jam bands and pot-smoking and tye-dye. It's about the cause. And that's what's kept it alive for half of a century, and surely, many years yet.
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