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A counterculture movement thus expresses the ethos, aspirations and dreams of a specific population during a certain period of time — a social manifestation of .
In contemporary times, counterculture came to prominence in the news media as it was used to refer to the youth rebellion that swept , , and during the and early . Earlier countercultural milieux in 19th century Europe included the traditions of , and of the .
Another important movement existed in a more fragmentary form in the , both in Europe and the US, in the form of the Beat generation ( ), who typically sported beards, wore roll-neck sweaters, read the novels of and listened to .
Counterculture is generally used to describe a , , attitudinal or material position that does not conform to accepted societal norms. Yet, counterculture movements are often co-opted to spearhead commercial campaigns.
Thus once taboo ideas (men wearing a woman's color — pink, for example) sometimes become popular trends.
While pioneered the genre in the 1970s, the warmth, intimacy and personal confession brought to the format in 1986 both popularized and revolutionized it. In the scholarly text , sociology professor credits the genre with providing much needed high impact media visibility for , , , and and doing more to make gays socially acceptable than any other development of the .
In the book's editorial review wrote "In the recent past, lesbians, gay men, bisexuals, and transgendered people had almost no presence on television. With the invention and propagation of such as , , , and , people outside the sexual mainstream now appear in living rooms across America almost every day of the week." .
While Bronski meant this as praise, the trend has also had its critics. Sociologist Vicki Abt feared that tabloid talk shows were redefining social norms. In her book Coming After Oprah: Cultural Fallout in the Age of the TV talk show, Abt warned that the media revolution that followed Oprah's success was blurring the lines between normal and deviant behavior.
One of Winfrey's most taboo-breaking shows occurred in the 1980s where for the entire hour, members of the studio audience stood up one by one, gave their names and announced that they were gay. Also in the 1980s Winfrey took her show to West Virginia to confront a town gripped by AIDS paranoia because a gay man living in the town had HIV. Winfrey interviewed the man, who had become a social outcast, and the town's mayor, who had drained a public pool where the man had gone swimming, and debated the town's hostile residents.
"But I hear this is a God-fearing town," Winfrey scolded the studio audience, "where's all that Christian love and understanding?" During a show on gay marriage in the 1990s, a woman in Winfrey's audience stood up to complain that gays were constantly flaunting their sex lives and that she was tired of it. "You know what I'm tired of?
" replied Winfrey, "Heterosexual males raping and sodomizing young girls. That's what I'm tired of." Her rebuttal inspired a standing ovation from that show's mostly gay studio audience.
By the end of the 1990s, most had gone off the air or, as in the case of Winfrey, had dramatically reinvented themselves to adapt to the changing market.
Following the success of , early 21st-century gays were coming out of the closet younger and younger, gay suicide rates had dropped, and gays were embraced on mainstream shows such as , and , and films such as .
Winfrey's intimate, therapeutic hosting style and the genre she popularized has been credited or blamed for leading the media counterculture of the 1980s and 1990s, which broke 20th century taboos, led to America's self-help obsession, and created a confession culture.
The Wall Street Journal coined the term , which means public confession as a form of therapy.
The community (commonly abbreviated as the “LGBT” community), mostly evident in the US, Canada, Northern / Western Europe, Australasia and South Africa, fits the definition of a countercultural movement as "a cultural group whose values and norms of behavior run counter to those of the social mainstream of the day". Aside from breaking away from the traditional accepted sexual mores of American / western culture, it has weathered continual, sometimes intense opposition from the more conservative elements of society.
Yet it has not only survived, it has flourished[ ] and proven[ ] its durability. Many countercultural movements tend to thrive for a few short, intense years, then lose steam and peter out within a generation. In this case, however, the LGBT counterculture that began in the early 20th century shows no signs of abating[ ].
At the outset of the 20th century, homosexual acts were punishable offenses in these countries. The prevailing public attitude was that homosexuality was a moral failing that should be punished, as exemplified by ’s 1895 trial and imprisonment for "gross indecency." But even then, there were dissenting views.
publicly expressed his opinion that homosexuality was a perfectly normal condition for some people.[ ]
According to Charles Kaiser’s The Gay Metropolis, there were already semi-public gay-themed gatherings by the mid-1930s US (such as the annual drag balls held during the ). There were also many that catered to gay clientele and adopted warning procedures (similar to those used by prohibition-era ) to warn customers of police raids.
But homosexuality was typically subsumed into culture, and was not a significant movement in itself.
During World War II, millions of American men women were uprooted from their homes, and relocated to large port cities, such as New York City and San Francisco, either en route to tours of duty in Europe or to the Pacific, or to serve in the home-front war effort. Being somewhat anonymous in the large urban areas, and separated from 'shaming' societal figures, many gay men and lesbians who otherwise would have spent their lives closeted were exposed to nascent gay culture.
When the war ended, many of these people chose to permanently settle in New York and San Francisco and live more openly gay lives[ ].
A genuine gay culture began to take root, albeit very discreetly, with its own styles, attitudes and behaviors. And numerous industries began catering to this growing demographic group.
For example, publishing houses cranked out pulp novels like or that were targeted directly at gay people. By the early 1960s, openly gay political organizations such as the were formally protesting abusive treatment toward gay people, challenging the entrenched idea that homosexuality was an aberrant condition, and calling for the decriminalization of homosexuality. Despite very limited sympathy, American society began at least to acknowledge the existence of a sizeable population of gays.
The film , for example, featured negative portrayals of gay men, but at least recognized that they did in fact fraternize with each other (as opposed to being isolated, solitary predators who ‘victimized’ straight men).
A watershed event was the 1969 in New York City. Following this event, gays and lesbians began adopting the militant street protest tactics used by and radicals to confront anti-gay ideology.
Perhaps the zenith of this period was the 1973 decision by the to remove homosexuality from the official list of mental disorders. Although gay radicals did use pressure tactics to force the decision, Kaiser notes that this had been an issue of some debate for many years in the psychiatric community, and that one of the chief obstacles to normalizing homosexuality was that therapists were getting rich offering dubious, unproven "cures".
The was a massive, unexpected blow to the movement, especially in North America.
Many gays feared (and many fundamentalists hoped) that the disease would permanently drive gay life underground. But even AIDS had ironic, positive consequences. Many of the early victims of the disease had been openly gay only within the confines of insular gay ghettos (like NYC’s and San Francisco’s ); they remained closeted in their professional lives and to their families.
Many straights who thought they didn't know any gay people were confronted with friends, siblings and loved ones who were dying of ‘the gay plague.’ Gay people were increasingly seen[ ] not only as victims of a disease, but as victims of ostracism and hatred.
Most importantly, the disease became a rallying point for a previously complacent gay community.
Gay people once again became political and fought not only for a medical response to the plague, but also for wider acceptance of homosexuality in mainstream America. Ultimately, coming out in all aspects of one's life became an important step for many gay people.
The word " " had once been used as a derogatory term.
During the 1980's gay people reclaimed the word as a defiant, pro-gay term. Its use became a broad declaration that gay men, lesbians, bisexuals and transgendered people would no longer 'apologize' for themselves, or try to placate homophobic elements.
In 2003, the United States Supreme Court officially decriminalized all sodomy laws.
Virtually every large city and community in America has its own network of bars, gay-oriented businesses and community centers[ ]. Annual gay pride events take place throughout the US and the world. Many of the current debates concerning gay people (such as same-sex marriage and parenting) would have been unthinkable even 20 years ago[ ].
As of 2007, the gay community is focusing on marital rights, although sufficient numbers of Americans oppose gay marriage to the point that 27 state constitutional amendments banning gay marriage have been passed by comfortable popular margins of 60-80%. This indicates that despite the wider acceptance and tolerance of gay life, it is still viewed by mainstream American society as an aberration, making it in every sense one of several contemporary 'countercultures'.
Although not exactly equivalent to the English definition, the term "?
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" (Kontrkul'tura, "Counterculture") found a constant use in Russian to define a cultural movement that promotes acting outside usual conventions of Russian culture - use of explicit language, graphical description of sex, violence and illicit activities and uncopyrighted use of "safe" characters involved in everything mentioned.
During the early 70's, Russian culture was forced into quite a rigid framework of constant optimistic approach to everything. Even mild topics, such as breaking marriage and alcohol abuse, tended to be viewed as taboo by the media.
In response, Russian society grew weary of the gap between real life and the creative world. Thus, the folklore and underground culture tended to be considered forbidden fruit. On the other hand, the general satisfaction with the quality of the existing works promoted parody, often within existing settings.
For example, the tradition turned the settings of by into a grotesque world of sexual excess. Another well-known example is (mostly in the form of short poems) that dealt exclusively with funny deaths and/or other mishaps of small innocent children.
In the mid-80s, the policy allowed the production of not-so-optimistic creative works.
As a consequence, Russian cinema during the late 80s to the early 90s was dominated by crime-packed action movies with explicit (but not necessarily graphic) scenes of ruthless violence and social dramas on drug abuse, prostitution and failing relations. Although Russian movies of the time would be rated R in the USA due to violence, the use of explicit language was much milder than in American cinema.
Russian counterculture as we know it emerged in the late 90s with the increased popularity of the internet.
Several web sites appeared that posted user-written short stories that dealt with sex, drugs and violence. Since stories were actually posted by editors, it's pretty clear what the characteristics of Russian counterculture were. The following features are considered most popular topics for the works:
In general, violence is rarely advocated, while sex is considered to be a good thing.
Generally, any content posted on a number of counterculture sites, like , or Fuck.ru(No longer available) is considered counterculture, although some of the stories there have nothing to do with all of the above apart from being counterculture-inspired. Although seen as outcasts by conventional media, some of the countercultural authors have become extremely popular in modern Russia.
People like Sergei Minayev (aka Amiga), Andrei Orlov (aka orlusha), Rustem Samigullin (aka Shchikotilllo) and Yekaterina Temirgaliyeva (aka ???
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?.) are widely considered as icons of popular culture, art and literature, are frequenyly interviewed by press, radio and television, being recognised on the street and asked for autographs like movie or rock stars.
The impact of Litprom on off-line Russian media has become a real shock for the closed and snobbish official Russian ;culture'. Having hit the shelves midsummer of 2006, Minayev's premiere book ??
?less has become the national mega-bestseller with the current print run of over 500 000 copies, while a sharp and ironic obscene poem ??
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by orlusha has topped the list of downloaded ring-tones, leaving the most popular pop- and rock tunes far behind. Much to a surprise of the Moscow authorities, graffiti like ??
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?? (Litprom forever) and ?
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?? (udaff sucks) have outnumbered such previous hits like ?
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?? (Tsoi is alive) and ?
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?? (suck the red-blue army dick) in the Moscow public toilets and elevators.
It is also really hard to overestimate the influense of Dr. Samigullin's (??
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o. The ROFL-esque works of Renson (preved renad) Raider (voffka the crazy drummer), the core and hard-standing members of the Russian countercultural movement, have also become quite some benchmarks for many a reader of aforementioned counterculture sites.
The interesting aspect is the influence of the contra-cultural developments on the Russian pop culture.
In addition to traditional Russian styles of music like songs with jail-related lyrics, new music styles with explicit language were developed. The most known representative of such popular music is Russian band “Leningrad”.
In the recent past Dr.
, an Indian Theologian, has tried to redefine counterculture in the Asian context. In March 1990, at a seminar in Bangalore, he presented his countercultural perspectives (Chapter 4 in S. Kappen, Tradition Modernity Counterculture, Visthar, Bangalore, 1994).
Dr. Kappen envisages counterculture as a new culture that has to negate the two opposing cultural phenomena in Asian Countries:
(1) invasion by western capitalist culture, and
(2) the emergence of revivalist movements.
Kappen writes, “Were we to succumb to the first, we should be losing our identity; if to the second, ours would be a false, obsolete identity in a mental universe of dead symbols and delayed myths".
In the early 2000s many political writers have coined a new term, "Conservative Counterculture,"[ ] which describes a relatively small youth movement in both the Catholic and Evangelical churches in the United States. This is a group of Christian American teens and young people who have rejected , illegal , and , much like older Christians, but at greater odds with their more free-spirited peers. However, it should be noted that in general, teens are engaging in more sex and illiegal drug activity and younger ages and in greater masses than before, so the "conservative counterculture" is not something new, but rather, a minority that faces an increasing amount of opposition.
Currently there is no "definitive" counterculture, however several social scenes are emerging as a counterculture. In recent years such groups as the , , and have questioned how the conducts the "War on Terror," especially in Iraq. These groups have embraced the ideologies espoused in , , , and rebeling against the and political views left over from the (and furthermore, the ) era.
Some of these groups have, in an effort to resemble the glamorous maverick ideal portrayed in media, apopted a rebellious "look" to either gain attention from stodgy elders or proclaim their independence. In claiming their independence by conforming to a set ideal, they run the risk of doing the exact opposite of what they planned. Young peoples have become more informed on politics and have in turn questioned their loyalty to their countries.
Much of the emerging counterculture's ideas and views is paralleled to that of the 1960s counterculture. Such "forgotten" drugs as and are becoming more popular, fueling fear of a new "Drug Epidemic."
London: Macmillan.
.
The Dictionary of Cultural Literacy. Houghton Mifflin. .
(1993) p 419. "Members of a cultural protest that began in the U.S.
in the 1960's and affected Europe before fading in the 1970s...
fundamentally a cultural rather than a political protest."
J. (1975) Proceedings of the American Psychological Association, Incorporated, for the year 1974: Minutes of the Annual meeting of the Council of Representatives. American Psychologist, 30, 620-651.
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