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The “Me” Decade and the Third Great Awakening

But somehow the workers, incurable slobs that they were, avoided Worker Housing, better known as “the projects,” as if it had a smell. They were heading out instead to the suburbs—the suburbs!—to places like Islip, Long Island, and the San Fernando Valley of Los Angeles—and buying houses with clapboard siding and a high-pitched roof and shingles and gaslight-style front-porch lamps and mailboxes set up on top of lengths of stiffened chain that seemed to defy gravity and all sorts of other unbelievably cute or antiquey touches, and they loaded these houses up with “drapes” such as baffled all description and wall-to-wall carpet you could lose a shoe in, and they put barbecue pits and fish ponds with concrete cherubs urinating into them on the lawn out back, and they parked 25-foot-long cars out front and Evinrude cruisers up on tow trailers in the carport just beyond the breezeway.*

By the 1960s the common man was also getting quite interested in this business of “realizing his potential as a human being.” But once again he crossed everybody up! Once more he took his money and ran—determined to do-it-himself!

“ME”
IV. Lemon Sessions

In 1971 I made a lecture tour of Italy, talking (at the request of my Italian hosts) about “contemporary American life.” Everywhere I went, from Turin to Palermo, Italian students were interested in just one question: Was it really true that young people in America, no older than themselves, actually left home, and lived communally according to their own rules and created their own dress styles and vocabulary and had free sex and took dope? They were talking, of course, about the hippie or psychedelic movement that had begun flowering about 1965. What fascinated them the most, however, was the first item on the list: that the hippies actually left home and lived communally according to their own rules.

To Italian students this seemed positively amazing. Several of the students I met lived wild enough lives during daylight hours. They were in radical organizations and had fought pitched battles with police, on the barricades, as it were. But by 8:30 P.M. they were back home, obediently washing their hands before dinner with Mom&Dad&Buddy&Sis&theMaidenAunt. Their counterparts in America, the New Left students of the late sixties, lived in communes that were much like the hippies’, except that the costumery tended to be semimilitary: the noncom officers’ shirts, combat boots, commando berets—worn in combination with blue jeans or a turtleneck jersey, however, to show that one was not a uniform freak.

“. . . The word proletarian can no longer be used in this country with a straight face. So one now says lower middle class . . .”

That people so young could go off on their own, without taking jobs, and live a life completely of their own design—to Europeans it was astounding. That ordinary factory workers could go off to the suburbs and buy homes and create their own dream houses—this, too, was astounding. And yet the new life of old people in America in the 1960s was still more astounding. Throughout European history and in the United States up to the Second World War, old age was a time when you had to cling to your children or other kinfolk, and to their sufferance and mercy, if any. The Old Folks at Home happily mingling in the old manse with the generations that followed? The little ones learning at grandpa’s and grandma’s bony knees? These are largely the myths of nostalgia. The beloved old folks were often exiled to the attic or the outbuildings, and the servants brought them their meals. They were not considered decorative in the dining room or the parlor.

In the 1960s, old people in America began doing something that was more extraordinary than it ever seemed at the time. They cut through the whole dreary humiliation of old age by heading off to “retirement villages” and “leisure developments”—which quickly became Old Folks communes. Some of the old parties managed to take this to a somewhat psychedelic extreme, joining trailer caravans . . . and rolling . . . creating some of the most amazing sights of the modern American landscape . . . such as 30, 40, 50 Airstream trailers, the ones that are silver and have rounded corners and ends and look like silver bullets . . . 30, 40, 50 of these silver bullets in a line, in a caravan, hauling down the highway in the late afternoon with the sun at a low angle and exploding off the silver surfaces of the Airstreams until the whole convoy looks like some gigantic and improbable string of jewelry, each jewel ablaze with a highlight, rolling over the face of the earth—the million-volt billion-horsepower bijoux of America! The Trailer Sailors!


*Ignored or else held in contempt by working people, Bauhaus design eventually triumphed as a symbol of wealth and privilege, attuned chiefly to the tastes of businessmen’s wives. For example, Miës’s most famous piece of furniture design, the Barcelona chair, now sells for $1.680 and is available only through one’s decorator. The high price is due in no small part to the chair’s Worker Housing Honest Materials: stainless steel and leather. No chromed iron is allowed, and customers are refused if they want to have the chair upholstered in material of their own choice. Only leather is allowed, and only six shades of that: Seagram’s Building Lobby Palomino, Monsanto Company Lobby Antelope, Architectural Digest Pecan, Transamerica Building Ebony, Bank of America Building Walnut, and Embarcadero Center Mink.


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