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Artículos de revistas sobre el tema "Hippies"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 31 de julio de 2024

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1

Lutfi, Nafisatul. "THE HIPPIES IDENTITY IN THE 1960S AND ITS AFTERMATH". Rubikon : Journal of Transnational American Studies 2, n.º 1 (23 de marzo de 2018): 47. http://dx.doi.org/10.22146/rubikon.v2i1.34240.

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The study on the hippies is abundant in numbers but not many of them study the disposition and identification of the hippies during the 1960s and its aftermath. Pierre Bourdieu’s theory on cultural practice, theory of hybridity, and globalization are used in this research to investigate the disposition and trans-nationality of the hippies in order to search for their universal identity. A Transnational American Studies approach is implemented to cover the following issue: (1) the socio-cultural disposition of the hippies in the 1960s, (2) the influence of European movement to the American Hippies, (3) the cultural hybridity of the hippies in relation with India, and (4) the similarities of the hippies and the reasons behind it. This research used library research and document analysis method in gathering the data whereas descriptive analysis approach is also used to analyze the data. The United States of America, India and Germany are the three countries being studied in relation to the hippies in the 1960s. The finding shows similar dispositions or background among the hippies in some countries being studied as well as some similarities and differences in the cultural practices of the hippies in the countries being studied. This shows the transnationality of the hippie’s identity and the influence of hybridity and globalization which causes the shifting of ideology and cultural practices of the hippies in its developments.Keywords: hippies, identity, Pierre Bourdieu, habitus, hybridity, globalization, TransnationalAmerican Studies

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2

FÜRST, JULIANE. "Love, Peace and Rock ’n’ Roll on Gorky Street: The ‘Emotional Style’ of the Soviet Hippie Community". Contemporary European History 23, n.º 4 (2 de octubre de 2014): 565–87. http://dx.doi.org/10.1017/s0960777314000320.

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AbstractSoviet hippies were in many ways a paradoxical phenomenon. They imitated an ideal that was shaped by American realities in a Soviet world. They were anti-Soviet, yet they professed an apolitical life style. This article proposes that rather than looking at the Soviet hippies with ideology in mind it is more fruitful to consider them an emotional community whose ‘emotional style’ differed from the Soviet mainstream and ultimately proved a formidable challenge to the Soviet system. The article investigates several exterior markers of Soviet hippie culture, which formed and reflected the ‘emotional style’ of the Soviet hippies such as their creed of love and peace, their enjoyment of rock music and the significance of hippie fashion. Drawing on interviews with contemporary witnesses from the Soviet hippie scene particular attention is given to the new rhetoric hippies employed to describe emotions particular to their style of life, to the way the practice of these emotions differed from the official Soviet emotional codex and to the nexus that linked the vocabulary and practice of emotions with specific items, sites, rituals and attributes. The article concludes that, while Soviet hippies remained a subculture, their style, including their ‘emotional style’ proved very durable and capable of expansion into the mainstream, ultimately surviving the Soviet system and its emotional norms.

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3

Fürst, Juliane. "Liberating Madness – Punishing Insanity: Soviet Hippies and the Politics of Craziness". Journal of Contemporary History 53, n.º 4 (20 de noviembre de 2017): 832–60. http://dx.doi.org/10.1177/0022009417716755.

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This article looks at an important interface between the small community of Soviet hippies and Soviet authorities: the politics of madness. Like dissidents, hippies often found themselves forcefully sequestered in psychiatric institutions. Yet an account of state repression against colourful, innocent flower children does not give justice to the complicated power games that were fought on the battlefield of craziness. Hippies used the ease with which diagnoses of schizophrenia were handed out to obtain exemption from the army. They embraced and fostered the label ‘crazy', subverting official actions through absolute acceptance rather than resistance. At the same time, they feared the loss of control that came with psychiatric treatment, yet re-invented their often traumatic experiences into a marker of their identity. The relationship between hippies and Soviet psychiatry reflects the multi-layered entanglement, which bound the Soviet system with one of its most unruly subjects. Hippie politics of craziness defy easy classification in conformism and dissent, instead highlighting the way in which a group at the margins of society made use of the political environment they lived in, subverting and succumbing to it at the same time.

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4

Sofian, Ela Sofiarti y Ni Luh Putu Setiarini. "HIPPIES’ SOCIAL THREATS AND SOLUTIONS POTRAYED IN THE FILM BAD TIMES AT EL ROYALE". Journal of Language and Literature 8, n.º 2 (2020): 170–81. http://dx.doi.org/10.35760/jll.2020.v8i2.3819.

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As an art, literature and film offer ways of seeing and feeling new things without having to experience them ourselves. They can also function in society as a means of both criticizing and affirming cultural values, as well as describing historical events throughout the years. Thus, this study aims to explore representations of social threats posed by the hippies toward American society in the late 1960s as depicted in the film ‘Bad Times at the El Royale’. Besides, this study also aims to investigate the solutions performed by the rest of the American population in overcoming the threats as demonstrated in the film. The data of this study are the utterances and scenes reflecting the social threats and solutions portrayed in this film. The method of this study was qualitative methods. Results show that the social threats posed by the hippies are determined through the contrast between the American values and the hippie values as depicted in the film, while the solutions are interpreted based on what actually happened according to history.

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5

Rymsza-Pawlowska, Malgorzata J. "Hippies Living History". Public Historian 41, n.º 4 (1 de noviembre de 2019): 36–55. http://dx.doi.org/10.1525/tph.2019.41.4.36.

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In the late 1960s and 1970s, living history flowered, with new developments in research and interpretation at sites like Plimoth Plantation and Old Sturbridge Village, and the establishment of many new living history farms and museums, alongside a new professional organization: the Association for Living History Farms and Museums. This article examines this shift and puts it into conversation with the concurrent countercultural and commune movement, which often resembled—both aesthetically and ideologically—new living history. Using this case study as a model, I argue that in order to fully understand and account for developments in public practice, we must not only look at public history in a wider lens, but also account for form alongside context.

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6

Nicklin, Keith y Jill Salmons. "Hippies of Elmina". African Arts 38, n.º 2 (1 de julio de 2005): 60–95. http://dx.doi.org/10.1162/afar.2005.38.2.60.

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7

Lee, Richard E. "Gall-Pickin’ Hippies". American Entomologist 65, n.º 1 (2019): 13. http://dx.doi.org/10.1093/ae/tmz014.

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8

Grundlingh, Albert. "The riddle of Rosalind Ballingall: Poster girl for hippie counterculture in Cape Town in the late 1960s". New Contree 78 (30 de julio de 2017): 23. http://dx.doi.org/10.4102/nc.v78i0.100.

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This article examines the short-lived hippie phenomenon in Cape Town during the late 1960s through the lens of the disappearance of a young woman from the University of Cape Town in the Knysna forests in 1969. It seeks to explain the dynamics of a particular kind of emerging culture and the way it was infused by public mystifications and conceptions of hippies. In doing so it has two aims in mind, namely to account for an apparent historical puzzle and to cast light on a largely forgotten dimension of white social history.

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9

Martel, Marcel. "“They smell bad, have diseases, and are lazy”: rcmp Officers Reporting on Hippies in the Late Sixties". Canadian Historical Review 102, s2 (1 de julio de 2021): s451—s475. http://dx.doi.org/10.3138/chr-102-s2-007.

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At the end of the sixties, the Royal Canadian Mounted Police (rcmp) ordered officers engaged in undercover operations to send reports on drug users and especially hippies. This paper argues that collecting information on hippies was a useful weapon in the battle against softening penalties for marijuana offences since the federal police force was among the strongest opponents of legalizing or decriminalizing marijuana for recreational purposes. By depicting hippies in very negative terms, the rcmp was able to describe them as a threat and argue against their cultural, social, and political demands on the grounds that this was necessary to preserve society as it was.

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10

Ariel, Yaakov. "Hasidism in the Age of Aquarius: The House of Love and Prayer in San Francisco, 1967–1977". Religion and American Culture: A Journal of Interpretation 13, n.º 2 (2003): 139–65. http://dx.doi.org/10.1525/rac.2003.13.2.139.

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In the late 1960s and early 1970s, Americans encountered an unexpected group of people who, at first sight, seemed unreal: Hasidic hippies. Conceiving of Hasidic Judaism as being incompatible with the spirit of the era and of hippie culture as being far removed from the Jewish tradition, most Jews could not comprehend how anyone could try to amalgamate two such opposing cultures.Many of the young Hasidic hippies were affiliated with or influenced by the House of Love and Prayer (HLP), a Jewish outreach center that operated in San Francisco between 1967 and 1977 and promoted the mixture of traditional Hasidic Judaism with the counter-culture. It represented a new generation in American religious life: the baby boomers, with their spiritual journeys and cultural preferences, which included attempts to unite religious traditions and cultural trends that just a few years earlier had seemed too different to bridge. The HLP promoted the return to tradition and the embracing of the mystical and supernatural elements of Judaism. Together with other groups that emerged in the late 1960s and 1970s, the HLP helped bring about a revolution in the practicing of the Jewish tradition, one that gave expression to the style and values of the Jewish members of the counterculture.

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11

Ramón-Cardona, José, María Dolores Sánchez-Fernández, Amador Durán-Sánchez y José Álvarez-García. "Entrepreneurship, Local Fashion, Tourism Development, and the Hippie Movement: The Case of Adlib Fashion (Ibiza, Spain)". Sustainability 14, n.º 7 (25 de marzo de 2022): 3890. http://dx.doi.org/10.3390/su14073890.

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On the island of Ibiza, the sixties and seventies saw a touristic boom and the rise of hippies. The hippie presence ended shortly after, but left various elements considered to be direct legacies. Among these elements, it is worth highlighting the creation of a local fashion inspired by traditional clothing and hippies. This fashion was called Adlib and has its appearance date in 1971 with the first Ibiza Fashion Week. In this paper, a case study is carried out, supported by interviews, which delves into the historical evolution and the current situation of Adlib Ibiza fashion and the businesses under this umbrella brand. Adlib fashion has always had more relevance as a tool for promoting and differentiating tourism than as an independent economic sector. Even so, it is a small sector made up of small or micro businesses created by entrepreneurs from the island who seek to market their designs. Unfortunately, many businesses fail shortly after their opening and do not survive the retirement of their founder, due to the strong link of these businesses to the designs and creations of their owner. The evolution of the brand and its businesses undermines any optimism in future trends, and possibly suggests a slow decline.

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12

Golubev, Alexey. "Hippies and Soviet Liminality". Kritika: Explorations in Russian and Eurasian History 23, n.º 4 (septiembre de 2022): 936–40. http://dx.doi.org/10.1353/kri.2022.0054.

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13

Suzarte, Manuel. "¡Vivan los hippies buenos!" Antíteses 16, n.º 32 (31 de diciembre de 2023): 059–88. http://dx.doi.org/10.5433/1984-3356.2023v16n32p059-088.

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La victoria de Salvador Allende en 1970 no fue solo un evento determinante para el contexto chileno, tuvo también un eco global, transformando el incipiente experimento que buscaba la creación de una vía democrática al socialismo, en un evento que capturó la atención de militante del mundo entero. Como parte de estas audiencias cautivas, tres miembros de la Nueva Izquierda estadounidense, ligados al movimiento Yippie y desilusionados con el estado de las luchas políticas en su país, decidieron embarcarse en un viaje para conocer la experiencia chilena de primera mano. Nuestro artículo reconstruye este viaje, con el objetivo de mostrar las particulares interacciones que cada viajero tuvo con la realidad chilena y, a través de estas, analizar las características y límites del proyecto de la Unidad Popular, el lugar de la cultura como elemento constitutivo del proyecto de cambio y en paralelo el desarrollo de la contracultura juvenil.

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14

Sequeira Rovira, Paula. "Los hippies como metáfora de la ambigüedad o del por qué se los responsabiliza por el surgimiento de la “ideología de género” en Costa Rica". Cuadernos Inter.c.a.mbio sobre Centroamérica y el Caribe 17, n.º 2 (14 de septiembre de 2020): e43520. http://dx.doi.org/10.15517/c.a..v17i2.43520.

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Este artículo busca analizar las ideas relacionadas al surgimiento de los hippies en Costa Rica para entender las molestias actuales de grupos conservadores sobre esta contracultura. No solo se buscará analizar parte de las reacciones y acciones que se tomaron contra ellos, sino también entender cómo y por qué la “ideología de género” se interesó por retomarlos. El análisis se basó en la revisión de noticias aparecidas en el periódico La República durante 1968 y 1975 y documentos actuales en los que son retomados. El planteamiento de este artículo es que los hippies son útiles a estos sectores conservadores como una metáfora para criticar una supuesta ambigüedad que perciben en las sociedades actuales y que se concreta en la figura del niño homosexualizado. Además, se concluye que las acciones sugeridas para los hippies o para los niños homosexualizados recurren a tecnologías de poder muy diferentes.

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15

Bloom, Alexander y Timothy Miller. "The Hippies and American Values." Journal of American History 79, n.º 2 (septiembre de 1992): 742. http://dx.doi.org/10.2307/2080192.

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16

RoziN, M. V. "The Psychology of Moscow's Hippies". Soviet Sociology 29, n.º 1 (enero de 1990): 43–72. http://dx.doi.org/10.2753/sor1061-0154290143.

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17

Chapman, Roger. "The United States of Hippies". American Studies 58, n.º 2 (2019): 19–30. http://dx.doi.org/10.1353/ams.2019.0034.

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18

Morgan Shipley. "Hippies and the Mystic Way:". Utopian Studies 24, n.º 2 (2013): 232. http://dx.doi.org/10.5325/utopianstudies.24.2.0232.

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19

McClure, Arthur F. "The Hippies and American Values". History: Reviews of New Books 21, n.º 1 (julio de 1992): 7. http://dx.doi.org/10.1080/03612759.1992.9950674.

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20

Schultz, Laura Luise. "Conspiracy hippies and Holocaust denial". Peripeti 20, n.º 38 (22 de diciembre de 2023): 48–63. http://dx.doi.org/10.7146/peri.v20i38.136782.

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While the artists collective Center for Political Beauty address contemporary politicians’ open or tacit denial of Holocaust and the political betrayals of the 1930s in their social interventions, the artists collective Frankfurter Hauptschule expose the intricate entanglements of fascism with hippie-inspired esotericism and a new interest in German Romanticism and Nordic mysticism among young German artists today. The article will analyze the activist practice of the two collectives and discuss what role artistic interventions into politics may play in the fight against the fascist aestheticization of the political in Benjamin’s sense.

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21

Kohl, Herbert y Titus Simon. "Rezension von: Simon, Titus, Kleinstadt-Hippies". Württembergisch Franken 103 (27 de octubre de 2021): 339–41. http://dx.doi.org/10.53458/wfr.v103i.925.

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22

Fuchs, Dieter y Titus Simon. "Vom Aufbruch und der Suche". Literaturblatt für Baden-Württemberg, n.º 3 (17 de junio de 2024): 17. http://dx.doi.org/10.53458/litbw.vi3.12234.

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23

Miller, John. "Dan Graham: Sunday Painter". October, n.º 180 (2022): 131–32. http://dx.doi.org/10.1162/octo_a_00458.

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24

Babits, Chris. "Demons in San Francisco Bay". Pacific Historical Review 93, n.º 1 (2024): 63–96. http://dx.doi.org/10.1525/phr.2024.93.1.63.

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In 1967, street minister Kent Philpott began outreach to lesbian, gay, and bisexual hippies in the Haight-Ashbury district of San Francisco. Over the next decade, he counseled those who purportedly wanted out of what he referred to as “the gay lifestyle,” combining charismatic religious beliefs in demons, divine healing, and glossolalia with psychological theories on gender and child development. This article examines Philpott’s efforts to provide the nascent “ex-gay movement” with cultural, social, and intellectual foundations. This article specifically documents how sexual liberation, hippie culture, and conservative religion converged in San Francisco and spawned the “ex-gay movement.” Philpott, swept up by the Jesus People Movement, incorporated religious and psychological beliefs prominent in the Bay Area and infused charismatic Christian influences and traditional understandings of masculinity and femininity into the “ex-gay movement.”

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25

McMahan, Ethan A. "Environmental Psychology: Not Just for Hippies". Eye on Psi Chi Magazine 26, n.º 1 (2021): 16–18. http://dx.doi.org/10.24839/2164-9812.eye26.1.16.

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26

Cavallo, Dominick y Timothy Miller. "The 60s Communes: Hippies and Beyond". Journal of American History 87, n.º 4 (marzo de 2001): 1580. http://dx.doi.org/10.2307/2674891.

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27

LaFrance, David B. "Open Channel -- What the Hippies Did". Journal - American Water Works Association 109 (1 de abril de 2017): 10. http://dx.doi.org/10.5942/jawwa.2017.109.0062.

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28

Holden, David. "No hippies or greenies in Gondwanaland". Index on Censorship 18, n.º 6-7 (julio de 1989): 30–31. http://dx.doi.org/10.1080/03064228908534666.

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29

Vardi, Moshe Y. "How the hippies destroyed the internet". Communications of the ACM 61, n.º 7 (25 de junio de 2018): 9. http://dx.doi.org/10.1145/3226073.

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30

Sundqvist, Dan. "Hippiedom and the American religious landscape". Approaching Religion 5, n.º 1 (26 de mayo de 2015): 96–97. http://dx.doi.org/10.30664/ar.67566.

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31

Mota, Carlos Alberto de Melo Silva y Cláudia Cristina da Silva Fontineles. "“Jogando meu corpo no mundo, andando por todos os cantos”: provocações culturais da passagem de uma hippie por Teresina (anos 1970)". OBSERVATÓRIO DE LA ECONOMÍA LATINOAMERICANA 22, n.º 7 (16 de julio de 2024): e5849. http://dx.doi.org/10.55905/oelv22n7-185.

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No ano de 1972 a cidade de Teresina foi um local de passagem para a hippie Theresa que, juntamente com suas amigas “Baiana” e “Baby”, transitava pelo Brasil numa viagem experimental. A presença das jovens na capital do Piauí provocou uma contradição na ordem local, marcada por discursos conservadores e controle aos corpos juvenis. Não tardou para que estas jovens fossem apontadas como ameaças ao regime moral que se impunha na cidade. Nesse sentido, nos debruçamos a analisar os contrapontos da passagem de Theresa por Teresina, adotando como suporte principal a fonte hemerográfica, através do jornal O Estado, que noticiou detalhadamente versões do governo e das hippies em suas páginas. Situamos que o período em análise é marcado por um regime discricionário, conduzido por militares no poder, onde veículos de informação eram compreendidos como recursos estratégicos para a estabilidade do governo. Dessa maneira, analisamos as narrativas acerca das jovens hippies destacadas na imprensa teresinense em consonância com o contexto onde são produzidas, ponderamos sobre as interjeições e investimentos recebidos pelos periódicos nesse contexto. As proposições de Theresa e suas amigas suscitam inquietações sobre corpos “transbunde-libertários” como práxis de resistência ao autoritarismo institucional, onde suas vivências conseguiriam incomodar ao fugir do padrão cotidiano. É possível vislumbrar os anos 1960 e 1970 como um momento de irrupção, isto é, começa a se delinear um circuito antidisciplinar contra as convenções, que viria a explodir através de gestos, atitudes, consumo do espaço e rompimento de valores. Nesse sentido, desenvolveremos um estudo de caráter empírico, com dimensões metodológicas balizadas pelas discussões de História e Imprensa, a partir de documentos oficiais e de matérias jornalísticas do período, que são analisados a partir da interlocução com os estudos de Edwar Castelo Branco (2005), Francisco Alcides Nascimento (2007), Enzo Traverso (2008), Carlos Fico (2008) e Cláudia Fontineles (2015).

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32

Kretzschmar, Robert y Christoph Wagner. "Rezension von: Christoph Wagner: Träume aus dem Untergrund. Als Beatfans, Hippies und Folkfreaks Baden-Württemberg aufmischten". Zeitschrift für Württembergische Landesgeschichte 78 (20 de enero de 2022): 552–53. http://dx.doi.org/10.53458/zwlg.v78i.1542.

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33

Sarfatti, Jack. "Notes on the hippies who saved physics". Physics Today 66, n.º 2 (febrero de 2013): 9. http://dx.doi.org/10.1063/pt.3.1869.

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34

Barnhart, Michelle y Jenny Mish. "Hippies, Hummer Owners, and People Like Me". Journal of Macromarketing 37, n.º 1 (26 de julio de 2016): 57–71. http://dx.doi.org/10.1177/0276146715627493.

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This research investigates ways American consumers utilize stereotyping to reconcile environmental and social values with the Dominant Social Paradigm (DSP). We examine stereotypes of two groups, consumers who are exceptionally concerned about environmental and social effects of their consumption and unconcerned consumers, as constructed by 22 informants who (1) have purchased products which could be considered green, humane, or socially responsible and (2) identify as “normal,” “average,” or “in-between” relative to the two groups. Adopting a socio-political approach to stereotyping, we examine informants’ conceptualizations of normal and abnormal beliefs, values, and practices and explicate four ways informants reconcile inconsistent values and norms. We contribute understanding of consumers’ DSP reproduction processes to previous work on the DSP, understanding of ways consumers use stereotyping to reconcile their values and behaviors to research on the infrequency of ethical consumption, and evidence supporting previous assertions that green consumption may be counterproductive to sustainability.

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35

Shreve, B. "Hippies, Indians, and the Fight for Red Power". Journal of American History 99, n.º 4 (15 de febrero de 2013): 1314–15. http://dx.doi.org/10.1093/jahist/jas561.

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36

Cusack, Carole M. "Hippies of the Religious Right - By Preston Shires". Journal of Religious History 33, n.º 3 (septiembre de 2009): 398–99. http://dx.doi.org/10.1111/j.1467-9809.2009.00784.x.

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37

Kooistra, AnneMarie. "Hippies of the Religious Right - By Preston Shires". Religious Studies Review 34, n.º 3 (septiembre de 2008): 223–24. http://dx.doi.org/10.1111/j.1748-0922.2008.00308_13.x.

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38

Bhatta, Chiranjivi. "The Role of Arts in Promoting Tourism: A Case of tourism Development in Thamel Area". Journal of Advanced Academic Research 3, n.º 1 (11 de febrero de 2017): 177–84. http://dx.doi.org/10.3126/jaar.v3i1.16627.

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Thamel is a touristic area in Kathmandu which has become the main attraction for tourists for the last more than three decades. It is popularly known as the heart of tourists industry in Kathmandu. It was developed along with the arrival of hippies, many of them were artists too. Before that, the tourist attraction was concentrated in Jhonchen area. Hippies came to Nepal in search of enlightenment and spent weeks in Thamel. Along with the tourism promotion through arts and culture, there are lots of challenges in promoting arts and tourism in Thamel which needs special attention from the government of Nepal. It is crucial to recognize the important role that arts play in the positive and healthy tourism development of any society. Government needs to have strategies for partnership between arts, tourism and economic development because it is the key to foster a strong tourism destination. The union of arts and tourism celebrates human authenticity, and increases opportunities for self improvement and creates more genuine experiences along with the employment opportunities directly and indirectly.

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39

Zaiontz, Keren. "“Scrounge” and “Exploit”: Amiel Gladstone Stages Invention and Intimacy in Hippies and Bolsheviks and Other Plays". Canadian Theatre Review 133 (marzo de 2008): 120–22. http://dx.doi.org/10.3138/ctr.133.016.

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Arn ie! Gladstone. Hippies and Bolsheviks and Other Plays. Toronto: Coach House Books, 2007. Hippies and Bolsheviks and Other Plays represents the first published volume of work by the enterprising Arnie! Gladstone, co-founder of Victoria-based Theatre SKAM. Currently an associate artist at th e Caravan Farm Theatre, Glads tone is the second Theatre SKAM artist to be published by Coach House Books. The first, Sean Dixon, the company’s “playwright out of residence” since 1998, so titled because he is based in Toronto, published a volume of plays in 2002, AWOL: Three PlaysJor Theatre SKAM. Gladstone’s collection includes three plays : The Wedding Pool, which made the rounds as a SKAM production at the 2003 Summerworks Festival, in Toronto, and the 2004 Per formance Works sho wcase, in Vancouver, and has since been performed in Victoria and Colmar, France; Lena’s Car, staged at Performance Works, in 2003, as a piece commissioned by the Solo Collective; and Hippiesand Bolsheviks, first produced by SKAM, in 2005, at the University of Victoria, and subsequently dramaturged and staged at the 2006 Alberta play Rites Festival.

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H, Tamlyn. "The Hippies Were Right: It's All about Vibrations, Man!" Scientific American 30, n.º 2 (marzo de 2019): None. http://dx.doi.org/10.1038/scientificamerican032019-2ctxzrvphjvgykqk2nvgob.

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Bartlett, Robert. "Symbolic Meanings of Hair in the Middle Ages". Transactions of the Royal Historical Society 4 (diciembre de 1994): 43–60. http://dx.doi.org/10.2307/3679214.

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BEATNIKS, hippies, punks; marines, convicts, monks—it does not need much reflection to see that styles of head and facial hair in our own society convey meanings about status, attitude and role. The same is equally true of other societies, including those of the past, and the purpose of this paper is to explore some of those meanings as found in medieval Europe.

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Ramón Cardona, José. "Arte y Artesanía en el Imaginario y la Oferta Turística: El Caso de Ibiza". El Periplo Sustentable, n.º 38 (13 de marzo de 2020): 150. http://dx.doi.org/10.36677/elperiplo.v0i38.9912.

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Desde el siglo XIX, llegaron intelectuales y artistas a muchos puntos del Mediterráneo, e Ibiza no fue una excepción. Este trabajo es un estudio de caso que profundiza en los cambios y continuidades culturales causadas por su presencia, y en la importancia que han tenido para la formación de la imagen y oferta turística de Ibiza. Las primeras llegadas importantes fueron en los años treinta del siglo XX, continuando en los años cincuenta y siguientes. La comunidad de artistas e intelectuales atrajo a las contraculturas de entonces (beatniks y hippies), al igual que ocurrió en otras partes del mundo. Pero la excepcionalidad de Ibiza se debe al esfuerzo de las autoridades locales y nacionales por promocionar la isla en base a la contracultura. El impacto mediático de los hippies en los sesenta y setenta fue muy fuerte, vinculando la isla a este movimiento desde entonces. Además, diversos elementos vinculados a los intelectuales (galerías de arte y exposiciones) y la contracultura (mercados de artesanía y moda Adlib) se han convertido en una parte destacada de la oferta turística. Por tanto, el arte y artesanía creado por la comunidad extranjera, y promocionado por las administraciones, se ha convertido en un elemento más de la cultura local y de la diferenciación de Ibiza como destino turístico.

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Mularski, Jedrek. "Todos juntos: hippies, rock music, and the Popular Unity era". Journal of Iberian and Latin American Studies 22, n.º 2 (3 de mayo de 2016): 75–93. http://dx.doi.org/10.1080/14701847.2016.1223454.

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O'Dell, Tom. "Hippies and Swedish modernity: Constructing global identities in local settings". YOUNG 4, n.º 2 (mayo de 1996): 15–29. http://dx.doi.org/10.1177/110330889600400203.

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Wunsch, A. David. "How the Hippies Saved Physics (Kaiser, D.; 2011) [Book Review]". IEEE Technology and Society Magazine 32, n.º 2 (2013): 9–11. http://dx.doi.org/10.1109/mts.2013.2263642.

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Kearney, Amanda. "Performing Place, Practicing Memories: Aboriginal Australians, Hippies and the State". European Journal of Communication 28, n.º 6 (diciembre de 2013): 714–16. http://dx.doi.org/10.1177/0267323113505801.

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Alexander, Jennifer. "Performing Place, Practising Memories: Aboriginal Australians, Hippies and the State". Asia Pacific Journal of Anthropology 14, n.º 4 (agosto de 2013): 393–94. http://dx.doi.org/10.1080/14442213.2013.807486.

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Hedman, Carl G. "LUDDITES, HIPPIES AND ROBOTS: AUTOMATION AND THE POSSIBILITY OF RESISTANCE". Prometheus 7, n.º 2 (diciembre de 1989): 273–91. http://dx.doi.org/10.1080/08109028908629074.

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Nichols, Allene. "The American Counterculture: A History of Hippies and Cultural Dissidents". Journal for the Study of Radicalism 17, n.º 1 (1 de enero de 2023): 191–93. http://dx.doi.org/10.14321/jstudradi.17.1.0191.

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Colvile, Georgiana Mary Morton. "Ville dans la brume: perspectives littéraires de San Francisco". Recherches anglaises et nord-américaines 18, n.º 1 (1985): 299–313. http://dx.doi.org/10.3406/ranam.1985.1872.

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Ville mystérieuse et fascinante, San Francisco se dissout tous les soirs dans la brume. Ici, mon collage subjectif de textes littéraires qui la concernent, ne fait qu’accentuer l’aspect énigmatique de cette ville blanche, qu’affectionnent artistes et marginaux. Cet essai tente surtout de recapturer, l’espace d'un instant, le Frisco dissident et bien disparu des années 50 et 60, havre des Beats et des Hippies. Et pourtant, toujours recommencée la ville se survit à elle-même, aux séismes et aux suicides.

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