Wild Child: Girlhoods in the Counterculture (10 page)

This is so great, I thought. It is so great that two strangers of the opposite sex can have this random totally nonsexual encounter without any of society’s hang-ups or expectations.

‘Now this is the part where you have to tell me if I make you uncomfortable,’ Lizard said. He began to massage my legs, creeping slowly up my inner thighs.

Was he molesting me, or just being thorough?

‘Just tell me if I make you uncomfortable,’ he said again.

His kneading fingers crept higher and higher.

‘Urn, Lizard?’

‘Stop?’

‘Stop.’

I sat up on the blanket and thanked him for the massage but explained that it had become imperative that I find my friends immediately as they might be missing me by now.

‘Plant one here, sister,’ he said, pointing at his puckered lips.

I gave him a fleeting peck on his pucker, managing to avoid the tongue he tried to slip into my mouth.

By the time I got back to the wedding, Mike and Karen were nowhere to be found, but I could see that the minions were gathering in the main meadow for dinner circle and I figured that’s where I’d find them. I headed down the trail, passing Lizard leading another sister to his blanket boudoir.

I found Mike amid the six thousand people who had dinner that night (Karen had volunteered to hand out bread). We all listened to announcements no one could hear because ‘megaphones would be a power trip.’ Then everyone rose, joined hands and Omed for a few minutes. Finally we all formed huge concentric circles and kitchen workers came around giving each waiting bowl a healthy scoop of rice and beans served out of dirty red-and-white coolers. The mothers, children and pregnant sisters got fed first, taking a good half of the food supply, then everyone else got what was left over. Considering that your portion depended on where you happened to be sitting when the cooler ran out, people were surprisingly mellow, content to get even one helping. After dinner, the magic hat came around and we were encouraged to put a few cents in if we could spare it. The hat money goes for food and coffee, with a guarantee that not a cent will be spent on Rainbow vices such as meat, nicotine or alcohol—though it is common knowledge that the kitchen workers get free drugs, a pretty serious incentive to sign up for dish duty.

There is plenty of substance use at the Gathering. Maybe 70 percent of the adults are under the influence at any given time. People smoke joints like cigarettes (which are not nearly as tolerated) and drop LSD and take mushrooms. But it is caffeine that seems to be the drug Rainbows are most enamored with.

‘Is the coffee done yet, man?’ I had split up with Mike and Karen after dinner and found my way back to the Lovin’ Ovens fire pit. There were twenty-some hippies huddled around the fire, several clutching Starbucks travel mugs, waiting for the five-gallon coffeepot to boil. Coffee is a complicated process at the Gathering. A delicate combination of instant, freeze-dried coffee out of a can and fresh ground coffee is stirred into creek water, which is heated over an open fire for a half hour until it boils. It’s cowboy coffee, swirling with debris and chunks of unidentifiable solids. It was my first glimpse of nineties culture at the Gathering—everyone around the fire was dying for a good cappuccino.

I headed back to my tent after my cup, and got a surprisingly good night’s sleep. When I woke up, I joined Mike and Karen for fried potatoes and coffee from Morning Star, and then headed for the trading circle. It was mid-morning and already hot. Women were shedding shirts to go bare-chested, and many men wore nothing but long skirts. I walked along the main trail to the circle, where people put out blankets of wares, anything from beads to clothing to marijuana.

You can’t use cash in the trading circle. You have to barter for anything you want. I saw one kid who wanted a zipper he saw laid out on someone’s blanket. The zipper’s owner said, ‘What do you got to trade?’ The kid thought a minute and then said, ‘I’ve got this camera.’ He produced the camera, and the zipper owner immediately agreed to the barter. But the kid wasn’t a total pushover—he’d only trade the camera for two zippers. It was, the kid explained, a really nice camera.

The previous year, Karen told me, she traded a little piece of suede she got out of a free box at a garage sale for half an ounce of pot. ‘I felt sort of bad,’ she said. ‘But he really wanted it. I think he thought he got the better end of the bargain.’

The Rainbow barter economy is driven by immediate gratification. Mike met a kid who traded his graduation watch for an apple. Candy bars are worth their weight in gold. I watched a woman trade the shirt off her back for a York Peppermint Patty. Pleasure is valued over utility, indulgence over practicality.

Mike had told me to bring trade fodder, and after a brief negotiation I scored thirty sticks of pachouli incense for three snack-size Hershey’s bars. The pachouli sticks were wrapped in plastic and I found a place in the grass and unwrapped them, inhaling the sweet aroma. I lit a stick and stuck it in the dirt beside me and then, wheezing in its smoke, sat at the edge of the trading circle, watching all the activity. Men in loincloths, disheveled children, topless women in kerchiefs. A long-bearded man in his fifties strummed ‘Where have all the flowers gone?’ I watched it all with awe and trepidation. I loved the sense of community. I loved the affirmation and the music and the feeling of family. These people had, at least temporarily, created a working, cash-free Utopia. There was free child care, free food, free cigarettes, free drugs, free medical care, an authentic democratic system of political representation and a population that was happy and provided for.

Yet there was something disturbing about it all. The presumed familiarity I found comforting was also strangely invasive. What if you didn’t want to be hugged every couple of minutes? Karen told me that every year there are four or five reported rapes (a low number given the thousands in attendance, she pointed out), which usually occur because a sister feels she ‘can’t say no.’ I had kissed Lizard, hadn’t I? Indeed, the Rainbow ethos is to be open, to indulge, to be free. It’s a noble pursuit, especially in the context of today’s society, which seems to encourage repression of these same impulses. But this ‘free love as emancipation’ is the same old paradigm that my mother faced thirty years ago. In the end, sixties-style free love seemed to be more about men getting their penises tickled than achieving any kind of gender equity through rejecting sexual hang-ups and repression. The 1970
s
saw more than one woman look up from the bread she was baking to realize that she was, despite her progressive politics and lack of makeup, still in the fucking kitchen. Many of these women went on, like my mother, to cut their Joan Baez tresses and join the feminist movement. Three decades later, and the Gathering gender roles remain bizarrely traditional. The female Rainbow archetype is topless, in a long skirt, with a couple of toddlers trailing behind her. She is both a ‘sister’ and a ‘mother,’ who can make macrame and knows the medicinal properties of herbs. Was this sexist, or was it free? I couldn’t decide.

I wandered through the trading circle, past the blankets full of food, drugs, scarves, bongs, hemp necklaces, hats and more, down the main trail to the main meadow. The trail was full of campers filing past on their way to workshops (tai chi, yoga, meditation), the sweat lodge, the Church of Elvis. I joined a group of about seventy people that had gathered in a circle in the main meadow. They were, I learned, the Homeland Council, and they were meeting to discuss buying land and settling into a permanent Rainbow community. A feather was passed around the circle and whoever held it had the attention of the group. The keeper of the feather could speak as long as he or she wished and then the feather was passed to the next person who wanted it. It was a thoroughly democratic process and excruciatingly time consuming as person after person rambled on about the ills of established society. The idea, as I understand it, was to purchase a few acres, build on them, and then send the brothers to caravan around the country selling baked goods and baskets so the sisters could stay home with the babies. It’s not a new dream. Over the years several tribes have splintered off from the Gathering to settle full time. There is the Krishna Tribe, the Turtle Family, the (I kid you not) Naked Tribe. These people really really do not want to participate. They are desperate for an alternative to what they see as a corrupt technological society. Yet there are conflicts to be overcome, the main one being whether or not to be ‘Jones free.’ The argument against drugs is a simple one: no drugs, no cops. Allow drugs, and you ask for police attention, especially if local teens get turned on by any of the resident Rainbows. This, as you can imagine, is a big point of contention and has been a conversation stopper at the Homeland Council for the many years it has been meeting.

To their credit, the police have been remarkably tolerant of national Gathering activities. The Rainbows choose public land that is relatively
out
of the way, collect all the necessary permits, inform nearby towns and spend weeks after the Gathering cleaning up and planting trees. Often their presence is a boon to the local economy, as Rainbows spend thousands of dollars on supplies, from wheat flour to condoms. Yet there is a police presence. Cruisers roll through and around the camp regularly, but officers ignore most of what they see—the general rule is that if it’s inside the camp boundaries, it’s legal. Because the police are not a threat, passing police cars are often greeted with stoned smiles and peace signs and I saw more than one cop flash a peace sign back.

A pudgy member of the Naked Tribe approached and took a seat next to me in the grass. I managed to rescue my plastic-wrapped package just in time. ‘Hey, man,’ I said. ‘Watch the pachouli.’

That night, at the Fourth of July Eve celebration, everyone was decked out in his or her finest Janis Joplin attire. There were big colorful hats, flowing vintage dresses, leather pants and knee-high lace-up boots. Even rumors of food poisoning and long lines at the sister shitters did not dampen the festive spirit. Spaghetti was served to almost seven thousand people at dinner and the magic hat collected over $2,500. After dinner, bonfires were lit all over the site, so that points of light flickered everywhere in the darkness. A talent show was held at Turtle Island and the kitchens were on hand with cookies and coffee. I wore an Indian-print dress over blue corduroys, a thick wool shirt and my aunt’s red hat with earflaps. Luckily, the point was to look like a freak, or I might have stood out.

I left Mike and Karen at Turtle Island gathering wood for a fire, and tried to find my way back to the tents. The drumming circles had started and the steady beating echoed from every direction. Everyone I passed greeted me with enormous smiles and hugs. (It’s hard to pass a Rainbow without getting hugged and asked for the time; though most Rainbows do not wear watches on principle, they are always interested in what time it is.) I ended up completely turned around and found myself in a kitchen I had never been in before. Freezing cold and lost, I found a spot on a log and joined a group of Rainbows sitting around a small fire.

A long-haired sister strummed softly on her guitar and no one spoke, all eyes on the fire. Then another sister joined the circle with a guitar and she started to play and the first sister joined in with her guitar and soon we were all singing ‘Sugar Magnolia.’ I did not know I knew the words, but somehow they surfaced from my childhood and it occurred to me that I had sat around this fire before, a long time ago, singing the same song with people who looked not unlike these. I stayed at the fire circle for another hour singing old songs from the sixties with strangers, and then found my way to the tent where I fell asleep to the mindless throb of a hundred drum circles.

Now, the hawk. It is July 4, the apex of the celebration, and we are all standing, heads back, gazing up at the bright sky as the hawk banks and then disappears over the woods. Most of these people have been up all night, many on LSD, and they are a bit frayed. We have been silent since dawn, a tradition that culminates at noon with the children parading into the main meadow and a final Om breaking the silence. It is 12:15, and the children have already arrived, faces painted, wearing handmade costumes and carrying colorful banners and masks. They run free with the dogs. Karen is radiant in her suede boots and Charlie’s Angels hair. She is in her element, surrounded by her Rainbow family. Everyone is dancing and grinning and passing around huge chunks of dripping watermelon. The hawk is a good omen, a sign that the next year will be a happy one. There is some more talk about a permanent settlement, but not much is made of it. It is a pipe dream, and no one really believes it will happen. For all their anti-establishment talk, many of the Rainbows hold down jobs. The runaways will return to their parents, or back to the streets. The college students will return to study. The core Rainbows will begin to plan next year’s Gathering, of which there is already much talk, and later today I will decide to leave early and return to Portland.

I wanted to come home. But this isn’t it. My parents’ counterculture was reacting to a war and an establishment that had proven again and again that it could not be trusted. The Rainbow Gathering rejects society for the sake of it, because it always has. Am I a sellout because I don’t want to live in a bus? Because I am typing this on a computer? Because I shave my legs?

It comes down to this: During my three days here I have been called ‘sister’ and greeted by strangers as if we were raised in the same tepee. But they are not my family. I think that the people who love the Gatherings, who live for them, are people who don’t feel that sort of adoration anywhere else. The hippie daze of my memories is gone, vanished with the era and the youth of its players. It cannot be called back and, except for a minute or two of campfire singing, it cannot be re-created.

Yet there is something going on here. Something that, if unsettling, is still admirable. The Rainbows’ appeal lies in their fragile belief in the ability to create a better world. It is in their moony hopefulness, in their lack of self-consciousness, in their seeming dearth of social hang-ups. I am not a Rainbow, but it is not because I don’t want to be. There is a part of me that wants to name myself Bear, buy a pottery wheel and move to the woods. There is a part of me that wants to join the Naked Tribe and get high every day and know for certain that my government does not have my best interests at heart. I long for the simple righteousness of my childhood. But I was there. For the very best of it. And because I saw it end, I know it is over.