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Saturday, September 19, 2020

Youth International Party

From Wikipedia, the free encyclopedia
 
Youth International Party
LeaderNone (Pigasus used as a symbolic leader)
FoundedDecember 31, 1967 (as Yippies)
HeadquartersNew York City
NewspaperThe Yipster Times
Youth International Party Line
Overthrow
IdeologyUnofficial
Libertarian socialism
Anarcho-communism
Green anarchism
Free love
Political positionPost-left (unofficial)
ColorsBlack, green, red
Party flag
Flag of Yippies.svg
Website
yippie.mindvox.com

The Youth International Party (YIP), whose members were commonly called Yippies, was an American youth-oriented radical and countercultural revolutionary offshoot of the free speech and anti-war movements of the late 1960s. It was founded on December 31, 1967. They employed theatrical gestures to mock the social status quo, such as advancing a pig ("Pigasus the Immortal") as a candidate for president of the United States in 1968. They have been described as a highly theatrical, anti-authoritarian and anarchist youth movement of "symbolic politics".

Since they were well known for street theater and politically themed pranks, they were either ignored or denounced by many of the "old school" political left. According to ABC News, "The group was known for street theater pranks and was once referred to as the 'Groucho Marxists'."

Background

The Yippies had no formal membership or hierarchy. It was founded by Abbie and Anita Hoffman, Jerry Rubin, Nancy Kurshan, and Paul Krassner, at a meeting in the Hoffmans' New York apartment on December 31, 1967. According to his own account, Krassner coined the name. "If the press had created 'hippie,' could not we five hatch the 'yippie'?" Abbie Hoffman wrote.

Other activists associated with the Yippies include Stew Albert, Ed Rosenthal, Allen Ginsberg, Judy Gumbo, Ed Sanders, Robin Morgan, Phil Ochs, Robert M. Ockene, William Kunstler, Jonah Raskin, Steve Conliff, Jerome Washington, John Sinclair, Dana Beal, Betty (Zaria) Andrew, Matthew Landy Steen, Joanee Freedom, Danny Boyle, Ben Masel, Tom Forcade, Paul Watson, David Peel, Wavy Gravy, Aron Kay, Tuli Kupferberg, Jill Johnston, Daisy Deadhead, Leatrice Urbanowicz, Bob Fass, Mayer Vishner, John Murdock, Alice Torbush, Judy Lampe, Walli Leff, Patrick K. Kroupa, Steve DeAngelo, Dean Tuckerman, Dennis Peron, Jim Fouratt, Steve Wessing, John Penley, Pete Wagner, and Brenton Lengel.

A Yippie flag was often seen at anti-war demonstrations. The flag had a black background with a five-pointed red star in the center, and a green cannabis leaf superimposed over it. When asked about the Yippie flag, an anonymous Yippie identified only as "Jung" told The New York Times that "The black is for anarchy. The red star is for our five point program. And the leaf is for marijuana, which is for getting ecologically stoned without polluting the environment." This flag is also mentioned in Hoffman's Steal This Book.

Abbie Hoffman and Jerry Rubin became the most famous Yippies—and bestselling authors—in part due to publicity surrounding the five-month Chicago Seven Conspiracy trial of 1969. They both used the phrase "ideology is a brain disease" to separate the Yippies from mainstream political parties that played the game by the rules. Hoffman and Rubin were arguably the most colorful of the seven defendants accused of criminal conspiracy and inciting to riot at the August 1968 Democratic National Convention. Hoffman and Rubin used the trial as a platform for Yippie antics—at one point, they showed up in court attired in judicial robes.

Origins

YIP poster advertising the 1968 Festival of Life.

The term Yippie was invented by Krassner and Hoffman on New Year's Eve 1967. Paul Krassner wrote in a January 2007 article in the Los Angeles Times:

We needed a name to signify the radicalization of hippies, and I came up with Yippie as a label for a phenomenon that already existed, an organic coalition of psychedelic hippies and political activists. In the process of cross-fertilization at antiwar demonstrations, we had come to share an awareness that there was a linear connection between putting kids in prison for smoking pot in this country and burning them to death with napalm on the other side of the planet.

Anita Hoffman liked the word, but felt that The New York Times and other "strait-laced types" needed a more formal name to take the movement seriously. That same night she came up with Youth International Party, because it symbolized the movement and made for a good play on words.

Along with the name Youth International Party, the organization was also simply called Yippie!, as in a shout for joy (with an exclamation mark to express exhilaration). "What does Yippie! mean?" Abbie Hoffman wrote. "Energy – fun – fierceness – exclamation point!"

First press conference

The Yippies held their first press conference in New York at the Americana Hotel March 17, 1968, five months before the August 1968 Democratic National Convention in Chicago. Judy Collins sang at the press conference. The Chicago Sun-Times reported it with an article titled: "Yipes! The Yippies Are Coming!"

The New Nation concept

The Yippie "New Nation" concept called for the creation of alternative, counterculture institutions: food co-ops; underground newspapers and zines; free clinics and support groups; artist collectives; potlatches, "swap-meets" and free stores; organic farming/permaculture; pirate radio, bootleg recording and public-access television; Squatting; free schools; etc. Yippies believed these cooperative institutions and a radicalized hippie culture would spread until they supplanted the existing system. Many of these ideas/practices came from other (overlapping and intermingling) counter-cultural groups such as the Diggers, the San Francisco Mime Troupe, the Merry Pranksters/Deadheads, the Hog Farm, the Rainbow Family, the Esalen Institute, the Peace and Freedom Party, the White Panther Party and The Farm. There was much overlap, social interaction and cross-pollination within these groups and the Yippies, so there was much crossover membership, as well as similar influences and intentions.

"We are a people. We are a new nation," YIP's New Nation Statement said of the burgeoning hippie movement. "We want everyone to control their own life and to care for one another ... We cannot tolerate attitudes, institutions, and machines whose purpose is the destruction of life, the accumulation of profit."

The goal was a decentralized, collective, anarchistic nation rooted in the borderless hippie counterculture and its communal ethos. Abbie Hoffman wrote:

We shall not defeat Amerika by organizing a political party. We shall do it by building a new nation—a nation as rugged as the marijuana leaf.

The flag for the "new nation" consisted of a black background with a red five pointed star in the center and a green marijuana leaf superimposed over it (same as the YIP flag).

The Chicago History Museum shows a different flag for the new nation. It is not the marijuana leaf. It has the word NOW under what looks like the all-seeing eye on a pyramid seen on the back of a dollar bill.

Culture and activism

The Yippies often paid tribute to rock 'n' roll and irreverent pop-culture figures such as the Marx Brothers, James Dean and Lenny Bruce. Many Yippies used nicknames which contained Baby Boomer television or pop references, such as Pogo or Gumby. (Pogo was notable for creating the famous slogan: "We have met the enemy and he is us"—first used on a 1970 Earth Day poster.)

The Yippies' love of pop-culture was one way to differentiate the Old and New Left, as Jesse Walker writes in Reason magazine:

Forty years ago, the yippies seemed unusual because they fused the political radicalism of the New Left with the long-haired, grass-smoking lifestyle of the counterculture. Today that combination is so familiar that many people don't even realize that the protesters and the hippies initially distrusted each other. What seems most curious about the yippies today is the way they mixed hard left politics with a deep appreciation for pop culture. Abbie Hoffman announced that he wanted to combine the styles of Andy Warhol and Fidel Castro. Jerry Rubin dedicated Do it! not just to his girlfriend but to "Dope, Color TV, and Violent Revolution." Even when praising a form of mass culture that had earned some grudging respect from the late-'60s left—rock 'n' roll—Rubin's list of musicians who "gave us the life/beat and set us free" included not just raucous originals like Jerry Lee Lewis and Bo Diddley but Fabian and Frankie Avalon, commercial confections that most lefty rock intellectuals disdained as insufficiently authentic. In one chapter, Rubin complained that if "the white ideological left" took over, "Rock dancing would be taboo, and miniskirts, Hollywood movies and comic books would be illegal." All this from a self-proclaimed communist whose heroes included Castro, Chairman Mao, and Ho Chi Minh.

It's not that the yippies swallowed pop culture uncritically. (Hoffman kept a sign attached to the bottom of his TV that said "bullshit.") It's that they saw the mass media's dream-world as another terrain to fight in.

At demonstrations and parades, Yippies often wore face paint or colorful bandannas to keep from being identified in photographs. Other Yippies reveled in the spotlight, allowing their stealthier comrades the anonymity they needed for their pranks.

One cultural intervention that misfired was at Woodstock, with Abbie Hoffman interrupting a performance by The Who, trying to speak against the incarceration of John Sinclair, sentenced to 10 years in prison in 1969 after giving two joints to an undercover narcotics officer. Guitarist Pete Townshend used his guitar to bat Hoffman off the stage.

The Yippies were the first on the New Left to make a point of exploiting mass media. Colorful, theatrical Yippie actions were tailored to attract media coverage and also to provide a stage where people could express the "repressed" Yippie inside them. "We believe every nonyippie is a repressed yippie," Jerry Rubin wrote in Do it! "We try to bring out the yippie in everybody."

Early Yippie actions

A "Yippie!" button on display at the Chicago History Museum

Yippies were famous for their sense of humor. Many direct actions were often satirical and elaborate pranks or put-ons. An application to levitate The Pentagon during the October, 1967 March on the Pentagon, and a mass protest/mock levitation at the building organized by Rubin, Hoffman and company at the event, helped to set the tone for Yippie when it was established a couple of months later.

Another famous prank just before Yippie was coined was a guerrilla theater event in New York City on August 24, 1967. Abbie Hoffman and a group of future Yippies managed to get into a tour of the New York Stock Exchange, where they threw fistfuls of real and fake US$ from the balcony of the visitors' gallery down to the traders below, some of whom booed, while others began to scramble frantically to grab the money as fast as they could. The visitors' gallery was closed until a glass barrier could be installed, to prevent similar incidents.

On the 40th anniversary of the NYSE event, CNN Money editor James Ledbetter described the now-famous incident:

[The] group of pranksters began throwing handfuls of one-dollar bills over the railing, laughing the entire time. (The exact number of bills is a matter of dispute; Hoffman later wrote that it was 300, while others said no more than 30 or 40 were thrown.)

Some of the brokers, clerks and stock runners below laughed and waved; others jeered angrily and shook their fists. The bills barely had time to land on the ground before guards began removing the group from the building, but news photos had been taken and the Stock Exchange "happening" quickly slid into iconic status.

Once outside, the activists formed a circle, holding hands and chanting "Free! Free!" At one point, Hoffman stood in the center of the circle and lit the edge of a $5 bill while grinning madly, but an NYSE runner grabbed it from him, stamped on it, and said: "You're disgusting."

If the prank accomplished nothing else, it helped cement Hoffman's reputation as one of America's most outlandish and creative protestors ... the "Yippie" movement quickly became a prominent part of America's counterculture.

There was a clash with police on March 22, 1968, where a large group of countercultural youths led by the Yippies descended into Grand Central Station for a "Yip-In". The night erupted into a violent clash with police that Don McNeill of The Village Voice called a "pointless confrontation in a box canyon". A month later, Yippies organized a "Yip-Out," a be-in style event in Central Park that went off peacefully and drew 20,000 people.

In his book A Trumpet to Arms: Alternative Media in America, author David Armstrong points out that the Yippie hybrid of performance art, Guerilla theatre and political irreverence was often in direct conflict with the sensibility of the 60s American Left/peace movement:

The Yippies' unorthodox approach to revolution, which emphasized spontaneity over structure, and media blitz over community organizing, put them almost as much at odds with the rest of the left as with mainstream culture. Wrote (Jerry) Rubin in the Berkeley Barb, "The worst thing you can say about a demonstration is that it is boring, and one of the reasons that the peace movement has not grown into a mass movement is that the peace movement—its literature and its events—is a bore. Good theatre is needed to communicate revolutionary content.

House Un-American Activities Committee

The House Un-American Activities Committee (HUAC) subpoenaed Jerry Rubin and Abbie Hoffman of the Yippies in 1967, and again in the aftermath of the 1968 Democratic National Convention. The Yippies used media attention to make a mockery of the proceedings: Rubin came to one session dressed as an American Revolutionary War soldier, and passed out copies of the United States Declaration of Independence to people in attendance. Then Rubin "blew giant gum bubbles while his co-witnesses taunted the committee with Nazi salutes". Rubin also attended HUAC dressed as Santa Claus and a Viet Cong soldier.

On another occasion, police stopped Hoffman at the building entrance and arrested him for wearing an American flag. Hoffman quipped for the press, "I regret that I have but one shirt to give for my country", paraphrasing the last words of revolutionary patriot Nathan Hale; meanwhile Rubin, who was wearing a matching Viet Cong flag, shouted that the police were Communists for not arresting him also.

According to The Harvard Crimson:

In the fifties, the most effective sanction was terror. Almost any publicity from HUAC meant the 'blacklist.' Without a chance to clear his name, a witness would suddenly find himself without friends and without a job. But it is not easy to see how in 1969 a HUAC blacklist could terrorize an SDS activist. Witnesses like Jerry Rubin have openly boasted of their contempt for American institutions. A subpoena from HUAC would be unlikely to scandalize Abbie Hoffman or his friends.

Chicago '68

Anti-war demonstrators in Lincoln Park, Chicago, attending a Yippie organized event, approximately five miles north of the convention center. The band MC5 can be seen playing.

Yippie theatrics culminated at the 1968 Democratic National Convention in Chicago. YIP planned a six-day Festival of Life – a celebration of the counterculture and a protest against the state of the nation. This was supposed to counter the "Convention of Death." This promised to be "the blending of pot and politics into a political grass leaves movement – a cross-fertilization of the hippie and New Left philosophies." Yippies' sensational statements before the convention were part of the theatrics, including a tongue-in-cheek threat to put LSD in Chicago's water supply. "We will fuck on the beaches! ... We demand the Politics of Ecstasy! ... Abandon the Creeping Meatball! ... And all the time 'Yippie! Chicago – August 25–30.'" First on a list of Yippie demands: "An immediate end to the war in Vietnam."

Yippie organizers hoped that well-known musicians would participate in the Festival of Life and draw a crowd of tens if not hundreds of thousands from across the country. The city of Chicago refused to issue any permits for the festival and most musicians withdrew from the project. Of the rock bands who had agreed to perform, only the MC5 came to Chicago to play and their set was cut short by a clash between the audience of a couple thousand and police. Phil Ochs and several other singer-songwriters also performed during the festival.

In response to the Festival of Life and other anti-war demonstrations during the Democratic convention, Chicago police repeatedly clashed with protesters, as many millions of viewers watched the extensive TV coverage of the events. On the evening of August 28 the police attacked the protesters in front of the Conrad Hilton hotel as the demonstrators chanted "The whole world is watching". This was a "police riot," concluded the US National Commission on the Causes and Prevention of Violence, stating:

"On the part of the police there was enough wild club swinging, enough cries of hatred, enough gratuitous beating to make the conclusion inescapable that individual policemen, and lots of them, committed violent acts far in excess of the requisite force for crowd dispersal or arrest."

The conspiracy trial

Following the convention, eight protesters were charged with conspiracy to incite the riots. Their trial, which lasted five months, was heavily publicized. The Chicago Seven represented a cross-section of the New Left, including Abbie Hoffman and Jerry Rubin.

In his book, American Fun: Four Centuries of Joyous Revolt, John Beckman writes:

Never mind Hair, the so-called Chicago Eight (then Seven) trial was the countercultural performance of the sixties. Guerrilla theater stared down courtroom farce to decide the civil dispute of the era: the Movement vs. the Establishment. The eight defendants seemed finically chosen to represent the world of dissent: SDS leaders Rennie Davis and Tom Hayden (who had authored "The Port Huron Statement"); graduate students Lee Weiner and John Froines; portly fifty-four-year-old Christian socialist David Dellinger; Yippies Rubin and Hoffman; and—briefly--Black Panther Bobby Seale. "Conspire, hell," Hoffman quipped. "We couldn't agree on lunch."

Several other Yippies – including Stew Albert, Wolfe Lowenthal, Brad Fox and Robin Palmer – were among another 18 activists named as "unindicted co-conspirators" in the case. While five of the defendants were initially convicted of crossing state lines to incite a riot, all convictions were soon reversed in appeal court. Defendants Hoffman and Rubin became popular authors and public speakers, spreading Yippie militancy and comedy wherever they appeared. When Hoffman appeared on The Merv Griffin Show, for example, he wore a shirt with an American flag design, prompting CBS to black out his image when the show aired.

The Yippie movement

The Youth International Party quickly spread beyond Rubin, Hoffman and the other founders. YIP had chapters all over the US and in other countries, with particularly active groups in New York City, Vancouver, Washington, D.C., Detroit, Milwaukee, Los Angeles, Tucson, Houston, Austin, Columbus, Dayton, Chicago, Berkeley, San Francisco and Madison. There were YIP conferences through the 1970s, beginning with a "New Nation Conference" in Madison, Wisconsin in 1971.

On the final day of the Madison conference, April 4, 1971, hundreds of riot police broke up a block party organized by local Yippies to cap the event, resulting in a street clash between Yippies and police.

Street protests

During an anti-war protest in Washington, D.C., on November 15, 1969, East Coast Yippies led thousands of youths in the storming of the Justice Department building.

On August 6, 1970, L.A. Yippies invaded Disneyland, hoisting the New Nation flag at City Hall and taking over Tom Sawyer's Island. While riot police confronted the Yippies, the theme park was closed early for only the second time in the park's history (the first being shortly after the assassination of President Kennedy.). As many as 23 of the 200 Yippies attending were arrested.

Vancouver Yippies invaded the US border town of Blaine, Washington, on May 9, 1970, to protest Richard Nixon's invasion of Cambodia and the shooting of students at Kent State.[116]

Columbus Yippies were charged with inciting the rioting that occurred in the city on May 11, 1972, in response to Nixon's mining of North Vietnam's Haiphong harbor.[117] They were acquitted.

YIP was a member of the coalition of anti-Vietnam War activists who, over several days in early May 1971, tried to shut down the US government by occupying intersections and bridges in Washington, D.C. The May Day protests resulted in the largest mass arrest in American history.

A frequent 'national' complaint among Yippies was that the New York 'central HQ' chapter acted as if other chapters did not exist and kept them out of the decision-making process. At one point, at a YIP conference in Ohio in 1972, Yippies voted to 'exclude' Abbie and Jerry as official spokespersons from the party, since they had become too famous and rich.

In 1972, Yippies and Zippies (a younger YIP radical breakaway faction whose "guiding spirit" was Tom Forcade) staged protests at the Republican and Democratic Conventions in Miami Beach. Some of the Miami protests were larger and more militant than the ones in Chicago in 1968. After Miami, the Zippies evolved back into Yippies.

Poster advertising Yippie-sponsored Pittsburgh Smoke-In, Schenley Park, July 2, 1977

In 1973, Yippies marched on the Manhattan home of Watergate conspirator John Mitchell:

... five hundred die-hard Yippies staged one last march on the Mitchell home, no longer the Watergate but a grand apartment building on Manhattan's Fifth Avenue. "Free Martha Mitchell!" they chanted. "Fuck John!" When the Mitchells finally appeared at the window to see what all the commotion was about, the stoners cherished their last "eye-to-eyeball confrontation with Mr. Law 'n' Order." To commemorate the moment, they placed a giant marijuana joint on the Mitchells' doorstep.

Yippies regularly protested at US presidential inaugurations, with a particularly strong presence at the 1973 inauguration of Richard Nixon. Yippies also demonstrated at the 1980 Republican National Convention in Detroit, as well as the subsequent 1984 Republican National Convention in Dallas, where 99 Yippies were arrested:

DALLAS, Aug 22 — Ninety-nine demonstrators were arrested today outside the Republican National Convention after a Corporate War Chest Tour through the downtown area in which they intimidated shoppers, splattered paint and burned an American flag. The demonstrators, members of the Youth International Party, or Yippies, completed the spree through downtown by jumping into the reflecting pool at City Hall in the sweltering Dallas heat.

Smoke-ins

Poster advertising Yippie-sponsored Smoke-In at Ohio State University, April 29, 1978.

Yippies organized marijuana "smoke-ins" across North America through the 1970s and into the 1980s. The first YIP smoke-in was attended by 25,000 in Washington, D.C. on July 4, 1970. There was a culture clash when many of the hippie protesters strolled en masse into the nearby "Honor America Day" festivities with Billy Graham and Bob Hope.

On August 7, 1971, a Yippie smoke-in in Vancouver was attacked by police, resulting in the Gastown Riot, one of the most famous protests in Canadian history.

The annual July 4 Yippie smoke-in in Washington, D.C., became a counterculture tradition.

Yippie banner displayed at Washington, D.C. Smoke-In, July 4, 1977.
 
Yippie van makes a few passes by the July 4th Smoke-In, Lafayette Park, Washington, D.C., 1977.

Alternative culture

Yippies organized alternative institutions in their counterculture communities. In Tucson, Yippies operated a free store; in Vancouver, Yippies established the People's Defense Fund to provide legal help for the often-harassed hippie community; in Milwaukee, Yippies helped launch the city's first food co-op.

Many Yippies were involved in the underground press. Some were the editors of major underground newspapers or alternative magazines, including Yippies Abe Peck (Chicago Seed), Jeff Shero Nightbyrd (New York's Rat and Austin Sun), Paul Krassner (The Realist), Robin Morgan (Ms. magazine), Steve Conliff (Purple Berries, Sour Grapes and Columbus Free Press), Bob Mercer (The Georgia Straight and Yellow Journal), Henry Weissborn (ULTRA), James Retherford (The Rag), Mayer Vishner (LA Weekly), Matthew Landy Steen and Stew Albert (Berkeley Barb and Berkeley Tribe), Tom Forcade (Underground Press Syndicate and High Times) and Gabrielle Schang (Alternative Media). New York Yippie Coca Crystal hosted the popular cable TV program If I Can't Dance You Can Keep Your Revolution.

Yippies were active in alternative music and movies. Singer-songwriters Phil Ochs and David Peel were Yippies. "I helped design the party, formulate the idea of what Yippie was going to be, in the early part of 1968," Ochs testified at the Chicago Eight trial.

The strange, legendary cult film Medicine Ball Caravan (partly financed by Tom Forcade), chronicled Yippie drop-outs and a variety of other fascinating and dynamic characters of the era. The movie title was later controversially changed to "We Have Come for your Daughters".

Radical musicians usually found enthusiastic audiences at Yippie-sponsored events and frequently offered to play. YIP-affiliated John Sinclair managed Detroit's proto-punk band the MC5, who played in Lincoln Park during protests at the 1968 Democratic National Convention. In 1970, Pete Seeger played a Vancouver Yippie rally against construction of a highway through Jericho Beach Park. The first-ever concert by the influential and iconic proto-punk band the New York Dolls, was a Yippie benefit to raise funds to pay legal fees for one of Dana Beal's marijuana arrests in the 1970s.

The Youth International Party founded the US branch of the Rock Against Racism movement in 1979. Rock Against Racism USA later morphed into the critically acclaimed, Yippie-organized, widely recognized national Rock Against Reagan tour in 1983. Well-known bands on the tour included Michelle Shocked, the Dead Kennedys, the Crucifucks, MDC, Cause for Alarm, Toxic Reasons and Static Disruptors. A young Whoopi Goldberg performed stand-up comedy (as did Will Durst) at the San Francisco R-A-R show.

Leaflet advertising Yippie-sponsored Rock Against Racism concert in Lincoln Park, Chicago, June 9, 1979

Vancouver Yippies Ken Lester and David Spaner were the managers of Canada's two most notorious political punk bands, D.O.A. (Lester) and The Subhumans (Spaner). New York Yippie/High Times publisher Tom Forcade financed one of the first movies about punk rock, D.O.A., featuring footage of the Sex Pistols' 1978 tour of America.

Infamous Baltimore Yippie John Waters became a renowned independent filmmaker (Pink Flamingos, Polyester, Hairspray), once claiming in an interview that the Yippies influenced his irreverent sense of style: "I was a Yippie agitator, and I wanted to look like Little Richard. I dressed like a hippie pimp back then, because punk wasn't around yet.

Pranking the system

Yippies mocked the system and its authority. The Youth International Party, having nominated a pig (Pigasus) for US president in 1968, famously ran Nobody for President as its 'official' candidate in 1976.

Vancouver Yippie Betty "Zaria" Andrew ran as the Youth International Party's candidate for mayor in 1970. One of her campaign promises was to repeal every law, including the law of gravity so that everyone could get high. That same year, Berkeley Yippie Stew Albert ran for sheriff of Alameda County, challenging the incumbent sheriff to a high-noon duel and receiving 65,000 votes.

In 1970, Detroit Yippies went to city hall and applied for a permit to blow up the General Motors building. After the permit was denied, the Yippies said that it just goes to show you can't work within the system to change the system. "This destroys my last hope for legal channels," said Detroit Yippie Jumpin' Jack Flash.

Some Yippies, including Robin Morgan, Nancy Kurshan, Sharon Krebs and Judy Gumbo, were active in the Guerilla theatre feminist group W.I.T.C.H. (Women's International Terrorist Conspiracy from Hell), which combined "theatricality, humor, and activism."

On November 7, 1970, Jerry Rubin and London Yippies took over The Frost Programme when he was the guest on the popular British host's TV program. In all the chaos, a Yippie fired a water pistol into host David Frost's open mouth, the broadcaster called for a commercial break and the show was over. The Daily Mirror's banner headline: "THE FROST FREAKOUT."

Pie-throwing

Pie-throwing as a political act was invented by Yippies. The first political pieing was carried out by Tom Forcade, when he pied a member of the President's Commission on Obscenity and Pornography in 1970. Milwaukee Yippie Pat Small was the first person to be arrested for a pieing, following a hit on a Miami alderman prior to the convention protests in 1972. Columbus Yippie Steve Conliff pied Ohio Governor James Rhodes in 1977 to protest the Kent State shootings.

Aron "The Pieman" Kay became the best-known Yippie pie-thrower. Kay's many targets included Sen. Daniel Patrick Moynihan, New York City Mayor Abe Beame, conservative activist Phyllis Schlafly, Watergate burglar Frank Sturgis, ex-CIA head William Colby, National Review publisher/editor William F. Buckley, and notorious Studio 54 disco-owner and tax-evader, Steve Rubell. Kay's flamboyant 1979 attempt to pie Elvis Costello (for racist comments made to Bonnie Bramlett and Stephen Stills in a Columbus, Ohio Holiday Inn bar, earlier that year) was thwarted by security at the Manhattan punk nightclub Great Gildersleeves.

Nobody for President and "None of the Above"

Perhaps one of the swan songs of Yippies was a groundbreaking effort to place a new voting option, None of the Above, on the election ballot in Santa Barbara County, in California, by the Isla Vista Municipal Advisory Council in 1976. This represented an incipient libertarian impulse of Yippies and the first example in the United States of this election ballot alternative, in what one of the resolution's two co-sponsors, Matthew Steen, described as an "anti-institutional Yippie up-yours." Years earlier Steen had been a Yippie activist with Stew Albert, as a reporter with the Berkeley Tribe. This novel motion was adopted unanimously by the Council, having a ripple effect across the country, with voters in Nevada approving this option in a change to state election laws in 1986. And in 2000 a citizen initiative to place None of the Above on the official state ballot in California was qualified although the proposition was voted down 62% to 38% in the general election that year. The most recent addition, internationally, are for state elections in India where this option must be made available in electronic voting machines.

In 1976, national Yippies took a cue from Isla Vistans, backing Nobody for President, a campaign that took on a life of its own in the post-Watergate malaise of the mid-70s. The Yippie campaign slogan: "Nobody's perfect." (Meanwhile, in a strange twist of Yippie fate, Matthew Steen had become treasurer of a student-led campaign to elect Jerry Brown for President, competing against both "Nobody for President" and Jimmy Carter during the presidential primary campaign of that year.)

From the experimental combination of Isla Vista local politics, presidential campaigns and the Yippies, the name and spirit of this unexpected ballot initiative spread quickly—in the form of None of the Above music festivals, radio and television shows, rock bands, T-shirts, buttons, (decades later) countless websites and other related social phenomena. The die-hard dedication to the 'option' of Nobody for President and None of the Above has not abated since the counter-cultural 70s, but has only grown, unexpectedly taking the Yippie legacy into a new century and succeeding generations.

Banner at Halloween Yippie Smoke-In, Columbus, Ohio, 1978

Writings

"An exegesis on women's liberation" by the Women's Caucus within the Youth International Party was included in the 1970 anthology Sisterhood is Powerful: An Anthology of Writings From The Women's Liberation Movement, edited by Robin Morgan.

In June 1971 Abbie Hoffman and Al Bell started the pioneer phreak magazine The Youth International Party Line (YIPL). Later, the name was changed to TAP for Technological American Party or Technological Assistance Program.

Milwaukee Yippies published Street Sheet, the first of the anarchist zines later to become so popular in many cities. The Open Road, an internationally known journal of the anti-authoritarian left, was founded by a core of Vancouver Yippies.

The semi-official Yippie house organ, The Yipster Times, was founded by Dana Beal in 1972 and published in New York City; the name was changed to Overthrow in 1979.

The mercurial Yippie-turned-Zippie Tom Forcade founded the very-successful High Times magazine in 1974. So many writers for Yipster Times would go on to write for High Times, it was often referred to as the farm team.

The most famous writing to come out of the Yippie movement is Abbie Hoffman's Steal This Book, which is considered to be a guidebook in causing general mischief and capturing the spirit of the Yippie movement. Hoffman is also the author of Revolution for the Hell of It which has been called the original Yippie book. This book claims that there were no actual yippies, and that the name was just a term used to create a myth.

Jerry Rubin published his account of the Yippie movement in his book Do IT!: Scenarios of Revolution.

Books on Yippie by Yippies include Woodstock Nation and Soon to Be a Major Motion Picture (Abbie Hoffman), We Are Everywhere (Jerry Rubin), Trashing (Anita Hoffman), Who the Hell is Stew Albert? (Stew Albert), Confessions of a Raving, Unconfined Nut (Paul Krassner) and Shards of God: A Novel of the Yippies (Ed Sanders). Some other books about that era: Woodstock Census: The Nationwide Survey of the Sixties Generation (Deanne Stillman and Rex Weiner), The Panama Hat Trail (Tom Miller),[233][234]Can't Find My Way Home: America in the Great Stoned Age, 1945-2000 (Martin Torgoff), Groove Tube: Sixties Television and the Youth Rebellion (Aniko Bodroghkozy), and The Ballad of Ken and Emily: or, Tales from the Counterculture (Ken Wachsberger).

Buy This Book, written and illustrated by political cartoonist and post-'60s Yippie activist Pete Wagner, who distributed copies of the Yipster Times on the University of Minnesota campus in the mid-1970s, was promoted by Hoffman, who said the book "manages to reach to the limits of bad taste." Buy This Too recounts efforts by a guerrilla street theater gang named the 1985 Brain Trust to "fight the New Right with Yippie-like myth-making tactics." The Brain Trust was inspired by a series of meetings and interviews between Wagner and Paul Krassner in Minneapolis during May 1981, as Krassner performed stand-up comedy at Dudley Riggs ETC Theater.

In 1983, a group of Yippies published Blacklisted News: Secret Histories from Chicago, '68 to 1984 (Bleecker Publishing), a large, 'phone-book sized anthology' (733 pages) of Yippie history, including journalistic accounts from both alternative and mainstream media, as well as many personal stories and essays. Includes countless photographs, old leaflets and posters, 'underground' comics, newspaper clippings, and various other historical ephemera. The editors (often doubling as authors) officially called themselves "The New Yippie Book Collective"; which included Steve Conliff (who wrote over half the volume), Dana Beal (head archivist), Grace Nichols, Daisy Deadhead, Ben Masel, Alice Torbush, Karen Wachsman, and Aron Kay. It is still in print.

Vancouver Yippie Bob Sarti's play Yippies in Love, premiered in June 2011.

2000s

In 2000, a Hollywood film based on the life of Yippie co-founder Abbie Hoffman, titled Steal This Movie (spoofing the title of his book, Steal This Book), was released to mixed reviews, with Vincent D'Onofrio in the title role. Noted film critic Roger Ebert gave the movie a positive review, remarking that although it is often difficult to credibly bring historic events to life, he believed the movie succeeded:

Abbie Hoffman is seen wearing an American flag shirt and getting in trouble for desecrating it; the movie cuts to footage of Roy Rogers and Dale Evans yodeling while wearing their flag shirts. Hoffman insisted that the flag represented all Americans, including those opposed to the war; he resisted efforts of the Right to annex it as their exclusive ideological banner.

Vincent D'Onofrio has an interesting task, playing the role, since Hoffman seems on autopilot much of the time. He is charismatic and has an instinctive grasp of the dramatic gesture, but can be infuriating on a one-to-one level ...

The Yippies continued as a small movement into the early 2000s. The New York chapter was known for their annual marches for decades in New York City to legalize marijuana; NYC Yippie Dana Beal started the Global Marijuana March in 1999. Beal also continued to crusade for the use of Ibogaine to treat heroin addicts. Another Yippie, A.J. Weberman, continued the deconstruction of the poetry of Bob Dylan and speculation about tramps on the Grassy Knoll through various websites. Weberman has for a long time been active in the Jewish Defense Organization.

Throughout this decade, NYC Yippies frequently joined in local anti-gentrification protests over the continuing transformation of New York's Lower East Side.

In 2008, there was a very public feud between A.J. Weberman and fellow founding-Yippie, popular New York radio host Bob Fass of WBAI. The incidents around this feud briefly brought increased local attention to Yippies, particularly since this occurred around the same time a new PBS movie about the Chicago riots was getting widespread national attention. The film featured Hank Azaria as Abbie Hoffman and Mark Ruffalo as Jerry Rubin, touching off a new generation's interest, since both are now deceased.

In 1989, Abbie Hoffman, who had been suffering intermittent bouts of depression, committed suicide with alcohol and about 150 phenobarbital pills. By contrast, Jerry Rubin became a fast-talking (and by all accounts, fairly successful) stockbroker and showed no regrets. In 1994 he was fatally injured by a car while jaywalking. By the age of 50, Rubin had broken with many of his previous countercultural views; he was interviewed by The New York Times, which described him as a "yippie-turned-conspicuous-yuppie." In the interview, he stated that "Until me, nobody had really taken off their clothes and screamed out loud, 'It's O.K. to make money!'"

Yippie museum and cafe

In 2004, the Yippies, along with the National AIDS Brigade, purchased the long-time Yippie "headquarters" (which had initially been acquired by squatting) at 9 Bleecker Street in New York City  for $1.2 million. After official purchase, it was converted into the "Yippie Museum/Café and Gift Shop", housing a multitude of counter-cultural and leftist memorabilia from all over the world, as well as providing an independently operated café that featured live music on scheduled nights. Performers at the café included both nationally known figures and local bands, including Roseanne Barr, Ed Rosenthal, The Fiction Circus, and Joel Landy. The museum was chartered by the Board of Regents of the University of the State of New York.

According to the original curator's message, the museum was founded "to preserve the history of the Youth International Party and all of its offshoots." The Board of Directors: Dana Beal, Aron Kay, David Peel, William Propp, Paul DeRienzo, and A. J. Weberman.

George Martinez was a semi-frequent speaker at the Yippies' Open-Mic, known as "Occupational Hazards/The People's Soapbox," as was Andy Stepanian and Captain Ray Lewis.

In Summer 2013, The Yippie Cafe officially closed. At the beginning of 2014, the Yippie building (Museum) at #9 Bleecker was sold, closed and permanently cleaned out; most of the memorabilia and historic materials dispersed among the remaining New York Yippies.

As of 2017, the old Yippie building at #9 Bleecker had been totally transformed into a successful Bowery-area Boxing club called "Overthrow", deliberately and artfully retaining much of its original Yippie/60s-revolutionary decor. Tourists still drop by to see it.

The Electric Kool-Aid Acid Test

From Wikipedia, the free encyclopedia
 
The Electric Kool-Aid Acid Test
KoolAid 1stUSEd front.jpg
Cover of the first US Edition
AuthorTom Wolfe
CountryUnited States
LanguageEnglish
SubjectLSD, beat generation, hippies
PublisherFarrar Straus Giroux
Publication date
August 1968
ISBN978-0-553-38064-4
OCLC42827164

The Electric Kool-Aid Acid Test is a nonfiction book by Tom Wolfe that was published in 1968. The book is remembered today as an early – and arguably the most popular – example of the growing literary style called New Journalism. Wolfe presents an as-if-firsthand account of the experiences of Ken Kesey and his band of Merry Pranksters, who traveled across the country in a colorfully painted school bus, the destination of which was always Furthur, as indicated on its sign, but also exemplified by the general ethos of the Pranksters themselves. Kesey and the Pranksters became famous for their use of LSD and other psychedelic drugs in hopes of achieving intersubjectivity. The book chronicles the Acid Tests (parties in which LSD-laced Kool-Aid was used to obtain a communal trip), the group's encounters with (in)famous figures of the time, including famous authors, Hells Angels, and the Grateful Dead, and it also describes Kesey's exile to Mexico and his arrests.

Plot

Tom Wolfe chronicles the adventures of Ken Kesey and his group of followers. Throughout the work, Kesey is portrayed as someone starting a new religion. Due to the allure of the transcendent states achievable through drugs and because of Kesey's ability to preach and captivate listeners, he begins to form a band of close followers. They call themselves the "Merry Pranksters" and begin to participate in the drug-fueled lifestyle. Starting at Kesey's house in the woods of La Honda, California, the early predecessors of acid tests were performed. These tests or mass usage of LSD were performed with lights and noise, which was meant to enhance the psychedelic experience.

The Pranksters eventually leave the confines of Kesey's estate. Kesey buys a bus in which they plan to cross the country. It is driven by the legendary Neal Cassady, the person upon whom Dean Moriarty's character in Jack Kerouac's On the Road was based. They paint it colorfully and name it Furthur. They traverse the nation, tripping on acid throughout the journey. As the Pranksters grow in popularity, Kesey's reputation grows as well. By the middle of the book, Kesey is idolized as the hero of a growing counterculture. He starts friendships with groups like Hells Angels and their voyages lead them to cross paths with icons of the Beat Generation. Kesey's popularity grows to the point that permits the Pranksters to entertain other significant members of a then growing counterculture. The Pranksters meet the Grateful Dead, Allen Ginsberg, and attempt to meet with Timothy Leary. The failed meeting with Leary leads to great disappointment. A meeting between Leary and Kesey would mark the meeting of East and West.

In an effort to broadcast their lifestyle, the Pranksters publicise their acid experiences and the term Acid Test comes to life. The Acid Tests are parties at which everyone takes LSD (which was often put into the Kool-Aid they served) and abandon the realities of the mundane world in search of a state of "intersubjectivity." Just as the Acid Tests are catching on, Kesey is arrested for possession of marijuana. In an effort to avoid jail, he flees to Mexico and is joined by the Pranksters. The Pranksters struggle in Mexico and are unable to obtain the same results from their acid trips.

Kesey and some of the Pranksters return to the United States. At this point, Kesey becomes a full blown pop culture icon as he appears on TV and radio shows, even as he is wanted by the FBI. Eventually, he is located and arrested. Kesey is conditionally released as he convinces the judge that the next step of his movement is an "Acid Test Graduation", an event in which the Pranksters and other followers will attempt to achieve intersubjectivity without the use of mind-altering drugs. The graduation was not effective enough to clear the charges from Kesey's name. He is given two sentences for two separate offenses. He is designated to a work camp to fulfill his sentence. He moves his wife and children to Oregon and begins serving his time in the forests of California.

Cultural significance and reception

An Acid Test invitation from 1965

The Electric Kool-Aid Acid Test is remembered as an accurate and "essential" book depicting the roots and growth of the hippie movement.

The use of New Journalism yielded two primary responses, amazement or disagreement. While The Electric Kool-Aid Acid Test was not the original standard for New Journalism, it is the work most often cited as an example for the revolutionary style. Wolfe's descriptions and accounts of Kesey's travel managed to captivate readers and permitted them to read the book as a fiction piece rather than a news story. Those who saw the book as a literary work worthy of praise were amazed by the way Wolfe maintains control. Despite being fully engulfed in the movement and aligned with the Prankster's philosophy, Wolfe manages to distinguish between the realities of the Pranksters and Kesey's experiences and the experiences triggered by their paranoia and acid trips. Wolfe is in some key ways different from the Pranksters, because despite his appreciation for the spiritual experiences offered by the psychedelic, he also accepts the importance of the physical world. The Pranksters see their trips as a breach of their physical worlds and realities. Throughout the book Wolfe focuses on placing the Pranksters and Kesey within the context of their environment. Where the Pranksters see ideas, Wolfe sees Real-World objects.

While some saw New Journalism as the future of literature, the concept was not without critics and criticism. There were many who challenged the believability of the style and there were many questions and criticisms about whether accounts were true. Wolfe however challenged such claims and notes that in books like The Electric Kool-Aid Acid Test, he was nearly invisible throughout the narrative. He argues that he produced an uninhibited account of the events he witnessed. As proponents of fiction and orthodox nonfiction continued to question the validity of New Journalism, Wolfe stood by the growing discipline. Wolfe realized that this method of writing transformed the subjects of newspapers and articles into people with whom audiences could relate and sympathize.

The New York Times considered the book one of the great works of its time; it described it as not only a great book about hippies, but the "essential book". The review continued to explore the dramatic impacts of Wolfe's telling of Kesey's story. Wolfe's book exposed counterculture norms that would soon spread across the country. The review notes that while Kesey received acclaim for his literary bomb One Flew Over the Cuckoo's Nest, he was, for the most part, not a visible icon. His experiments and drug use were known within small circles, the Pranksters for example. Wolfe's accounts of Kesey and the Pranksters brought their ideologies and drug use to the mainstream. A separate review maintained that Wolfe's book was as vital to the hippie movement as The Armies of the Night was to the anti-Vietnam movement.

The Electric Kool-Aid Acid Test received praise from some outlets. Others were not as open to its effects. A review in The Harvard Crimson identified the effects of the book, but did so without offering praise. The review, written by Jay Cantor, who went on to literary prominence himself, provides a more moderate description of Kesey and his Pranksters. Cantor challenges Wolfe's messiah-like depiction of Kesey, concluding that "In the end the Christ-like robes Wolfe fashioned for Kesey are much too large. We are left with another acid-head and a bunch of kooky kids who did a few krazy things." Cantor explains how Kesey was offered the opportunity by a judge to speak to the masses and curb the use of LSD. Kesey, who Wolfe idolizes for starting the movement, is left powerless in his opportunity to alter the movement. Cantor is also critical of Wolfe's praise for the rampant abuse of LSD. Cantor admits the impact of Kesey in this scenario, stating that the drug was in fact widespread by 1969, when he wrote his criticism. He questions the glorification of such drug use however, challenging the ethical attributes of reliance on such a drug, and further asserts that "LSD is no respecter of persons, of individuality".

Asked in 1989 by Terry Gross on Fresh Air what he thought of the book, Kesey replied,

It's a good book. yeah, he’s a—Wolfe's a genius. He did a lot of that stuff, he was only around three weeks. He picked up that amount of dialogue and verisimilitude without tape recorder, without taking notes to any extent. He just watches very carefully and remembers. But, you know, he's got his own editorial filter there. And so what he's coming up with is part of me, but it's not all of me. . . ."

In 2002, rapper Proof released Electric Coolaid Acid Testing EP.

Openness

From Wikipedia, the free encyclopedia

Openness is an overarching concept or philosophy that is characterized by an emphasis on transparency and collaboration. That is, openness refers to "accessibility of knowledge, technology and other resources; the transparency of action; the permeability of organisational structures; and the inclusiveness of participation". Openness can be said to be the opposite of closedness, central authority and secrecy.

In government

Open government is the governing doctrine which holds that citizens have the right to access the documents and proceedings of the government to allow for effective public oversight.

Openness in government applies the idea of freedom of information to information held by authorities and holds that citizens should have the right to see the operations and activities of government at work. Since reliable information is requisite for accountability, freedom of access to information about the government supports government accountability and helps protect other necessary rights.

In creative works

Open content and free content both refer to creative works that lack restrictions on how people can use, modify, and distribute them. The terms derive from open source software and free software, similar concepts that refer specifically to software.

In education

Open education refers to institutional practices and programmatic initiatives that broaden access to the learning and training traditionally offered through formal education systems. By eliminating barriers to entry, open education aids freedom of information by increasing accessibility.

Open Education advocates state people from all social classes worldwide have open access to high-quality education and resources. They help eliminate obstacles like high costs, outmoded materials, and legal instruments. These barriers impede collaboration among stakeholders. Cooperation is crucial to open education. The Open Education Consortium claims “Sharing is a fundamental attribute of education. Education means the sharing of knowledge, insights, and information with everybody. It is the foundation of new wisdom, ideas, talents, and understanding.” Open Educational Resources refer to learning materials that educators can improve and modify with permission from their publishers or authors. Creators of OERs are allowed to include a variety of items such as lesson plans, presentation slides, lecture videos, podcasts, worksheets, maps, and images.

There are legitimate tools like the Creative Commons’ licenses that students can access and use at liberty. They are allowed to translate and amend these materials. Public school teachers in the USA can share resources they developed as compliance for government-authorized standards in education. One of these is called the Common Core State Standards. Some teachers and school officials have recommended that OERs can help reduce expenses in production and distribution of course materials for primary and secondary institutions. Some teachers and school officials have recommended that OERs can help reduce expenses in production and distribution of course materials for primary and secondary institutions. Certain projects like the OER Commons as storage for open educational resources.

In academia

Open access refers to the practice of allowing peer-reviewed research articles to be available online free of charge and free of most copyright and licensing restrictions. Benefits of this approach include: accelerated discovery and progress as researchers are free to use and build on the findings of others, giving back to the public as much research is paid for with public funds, and greater impact for one's work due to open access articles being accessible to a bigger audience.

In information technology

Openness is a capability provided by an IT system, and it is characterized by interoperability, portability and extensibility. These capabilities are implemented using IT interfaces, standards and the IT architecture. All these are technical aspects of openness. Openness is also based on non-technical aspects, which are related to the partnership between the involved partners (IT customers, IT vendors and/or IT service providers).

In psychology

In psychology, openness to experience is one of the domains which are used to describe human personality in the Five Factor Model.

Sustainopreneurship

From Wikipedia, the free encyclopedia

Sustainopreneurship (entrepreneurship and innovation for sustainability) is a concept that has emerged from the earlier concepts social entrepreneurship and ecopreneurship, via sustainability entrepreneurship. The concept means to use creative business organizing to solve problems related to sustainability to create social and environmental sustainability as a strategic objective and purpose, at the same time respecting the boundaries set in order to maintain the life support systems in the process. In other words, it is a "business with a cause" – where the world problems are turned into business opportunities by deployment of sustainability innovations.

Definition

The definition first introduced in a conference article in 2006:

  1. Deployment of sustainability innovations: Entrepreneurship and innovation for sustainability.
  2. Short for sustainability intra-/entrepreneurship.
  3. To focus on one or more (world/social/sustainability-related) problem(s), find/identify and/or invent a solution to the problem(s) and bring the innovation to the market by creating an efficient organization. With the (new alt. deep transformation of an old) mission/cause-oriented sustainability business adding ecological/economical/social values and gains, with a bias towards the intangible – through dematerialization/resocialization. The value added at the same time preserving, restoring and/or ultimately enhancing the underlying utilized capital stock, in order to maintain the capacity to fulfil the needs of present and coming generations of stakeholders.

Conceptual development

The business world has been nominated as a premier force for creating a sustainable world, especially when acting as a source of innovation and creativity – e. g. as Robinson (2004:378) puts it:

"In addition to integrating across fields, sustainability must also be integrated across sectors or interests. It is clear that governments alone have neither the will nor the capability to accomplish sustainability on their own. The private sector, as the chief engine of economic activity on the planet, and a major source for creativity, innovation and entrepreneurship, must be involved in trying to achieve sustainability."

Sustainopreneurship is a candidate to be the accentuating factor to give even more leverage to forces emerging from world of business activities to contribute to sustainability. The concept of sustainopreneurship was first introduced as a term in 2000 where it was predominantly related to the proactive change management approaches associated with process adjustment with increased respect to the environment. The phenomenon developed with publications in 2003, and further evolved and was tentatively defined in 2006 by Anders Abrahamsson. This tentative definition was empirically tested in his Master thesis, where the enactive research process confirmed that the definition stood the test contrasting it towards the auto-ethnographical empirical material. A paper to identify future research challenges was made beyond this in 2007, and developed further with a book chapter published in September 2008.

In general, the entrepreneurial discourse has opened up to move beyond a strictly economic phenomenon, rather than being perceived primarily as a social process at large. Preceding the conceptual formation were two traces of social entrepreneurship and eco-preneurship, dealing primarily with the social and ecological dimensions of sustainability. Primary associations with social entrepreneurship have also been establishing not-for-profit venturing and charities to innovatively address and solve social problems, whereas ecopreneurship has been primarily focused on solving environmental problems.

Both these traces of conceptual development are taken beyond, merge and integrate into the suggested conceptual construct at hand, where distinctions are made from both of these concepts – sustainopreneurial processes taking place institutionally through for-profit organizing, but not with profit as its main driving force. Sustainopreneurial venturing is done in a holistic manner that meets both ecological and social challenges simultaneously with regard to both purpose and process.

Three main dimensions

The definition of sustainopreneurship needs to be highlighted by three distinguishing dimensions with all three being simultaneously present in the applied (inter)action it reflects. The first is oriented towards "why" – its purpose and motive. The second and third are reflecting two "how"-related dimensions – its process.

1. Sustainopreneurship consciously sets out to find and/or create innovations to solve sustainability-related problems

The conscious mission that guides the action, especially in the nascent '-preneurial' stage before venturing forms and formalizes into an institutionalized business entity, is to deliberately find practical and innovative solutions to problems related to the sustainability agenda. This is the main key to distinguish this category of entrepreneurial activity and behaviour labelled sustainopreneurship from generic entrepreneurial activity: the cause-oriented intention that places the core motive, purpose and driving-force of the business activities. To identify and further grasp what is meant by sustainability problems, central sources in the global sustainable development discourse are identified, which guide us to what is meant practically and operationally by sustainability in action. The outcome of diverse sources are summarized in this list of "sustainability-related problems", determined by the political action plan documented in Agenda 21, the Millennium Declaration defining the Millennium Development Goals, both agreed at the Millennium Summit in New York 2000, and the WSSD Plan of Implementation decided upon at the World Summit on Sustainable Development in Johannesburg 2002. This list, derived and synthesized from these sources, lines up areas with associated problems to solve, goals to reach and values to create:


2. Sustainopreneurship means to get solutions to the market through creative organizing

The line-up above could make one easily depressed. But, a fundamental attitude to acquire and maintain when this list of sustainability-related problems is compiled and then considered is to avoid falling into disempowerment and despair. It is of core importance to take the agenda as entrepreneurial challenges – to view problems as possibilities, obstacles as opportunities, and resistance as a resource, whatever the nature of the resistance. If the solution is generated by creativity, it is equally important to take it to the market in a creative and innovative way. In this dimension there is nothing that really differs from the generic entrepreneurial description I subscribe to, but this comes natural since sustainopreneurship is a conceptual extension and development from the social phenomenon named entrepreneurship, and thus inherits one of its perceived key dimensions, 'entrepreneurship as creative organizing'. The market is used as well, not society primarily, since it implies business establishment – a sustainability business that still knows its place and role in the holarchy mentioned earlier. Bringing something to the market at the same time brings it to society and our shared physical environment.

3. Sustainopreneurship in process adds sustainability value with respect for life support systems

The awareness that the (economic) market is an embedded sub-system in the "socio-sphere" that is in turn a part of the 'bio-sphere' is made explicit. This awareness naturally and self-evidently makes the sustainopreneurial team maximize harmony with life support systems in the process. With joy and pride the epitome of the generic definition of "sustainable development" lives in business venturing. In short – living the generic definition of sustainable development as defined by WCED, with respect to the needs of present and future stakeholders, keeping the holistic world-view and making it guide everyday (inter)action.

Sustainable vs. sustainability entrepreneurship

With these dimensions clarified and distinctions made a common conceptual vagueness or lack of clarity needs to be addressed, where a strong need to distinguish clearly between sustainable, vs. sustainability entrepreneurship is identified. From this point of view, a very important distinction with the concept formed is claimed – sustainability entrepreneurship as in the concept sustainopreneurship; the use of entrepreneurial activity in a determined action orientation towards solving a sustainability-related problem with (creative) business organizing as a means to solve the problem(s) – business with a cause: to turn business activity from a part of the problem to a part of the solution. Sustainable entrepreneurship is just a generic entrepreneurial process that takes into consideration the boundaries set by sustainability, and does not address where to and why, the destination, the purpose or the aim of the venture. The strategic intent and the business idea in itself are not related to sustainability per se, sustainability just being an "attachment" to the entrepreneurial process. The second and third dimensions are represented, but not the first. Sustainability entrepreneurship, in contrast, takes as its root of existence and strategic aim to solve a sustainability-related problem. This means that all three dimensions are simultaneously present: to take a sustainability innovation to the market through creative organizing with respect for life-supporting systems in the process.

Future development

Given its recent date, there is a need for future research, as mentioned above. Main findings here are that conceptually, a deeper analysis is needed to be conducted with a nuanced and detailed taxonomy and framework created of sustainability innovations, the core of sustainopreneurship, primarily by cataloging and categorizing case stories. It is also needed to make a more detailed description to relate sustainopreneurship to other concepts in the wider, general idea-sphere of the "business case of sustainability", in the contemporary plethora of "buzz-words", approaches, methods and acronyms that already exists – and in this context also to motivate why this concept adds value.

It has been recommended, though, to keep the research applied, to identify obstacles and institutional barriers, and how to overcome them; i. e. facilitating factors for sustainopreneurship, researching prospective tools, enablers and approaches. Appropriate areas and domains for sustainopreneurship applied are recommended to be digested. Research methods recommended are Enactive Research and Open Space Technology, since they add instant value among stakeholders, and in themselves naturally builds arenas where sustainopreneurship evolves and proliferates. For progress, beyond these "how"-related pointers, the key is to single out "the big questions", getting answers through collaborative, collective dialogue and conversation, with an explicit interaction and results orientation. Issues and topics have been formulated and outlined, where it is of striking importance with an intention to attract authentic forces potentially hearing this call of exploring the phenomenon further, with the purpose to collapse the degrees of separation in between the stakeholders of the sustainopreneurial concept – in idea, reflective practice and applied interaction to generate collective and collaborative wisdom for a deeper understanding of the concept. An association with this purpose is in its interim stages, ÆREAS(i).

Eco-innovation

From Wikipedia, the free encyclopedia

Eco-innovation is the development of products and processes that contribute to sustainable development, applying the commercial application of knowledge to elicit direct or indirect ecological improvements. This includes a range of related ideas, from environmentally friendly technological advances to socially acceptable innovative paths towards sustainability. The field of research that seeks to explain how, why, and at what rate new "ecological" ideas and technology spread is called eco-innovation diffusion.

Concept

The idea of eco-innovation is fairly recent. One of the first appearances of the concept of eco-innovation in the literature is in the book by Claude Fussler and Peter James. In a subsequent article, Peter James defines eco-innovation as "new products and processes which provide customer and business value but significantly decrease environmental impacts". Klaus Rennings introduces the term eco-innovation addressing explicitly three kinds of changes towards sustainable development: technological, social and institutional innovation.

Eco-innovation is closely linked to a variety of related concepts. It is often used interchangeably with "environmental innovation", and is also often linked with environmental technology, eco-efficiency, eco-design, environmental design, sustainable design, or sustainable innovation. While the term "environmental innovation" is used in similar contexts to "eco-innovation", the other terms are mostly used when referring to product or process design, and therefore focus more on the technological aspects of eco-innovation rather than the societal or political aspects. Ecovation is the process by which responsible capitalism aligns with ecological innovation to construct products which have a generative nature and are recyclable back into the environment for usage in other industries.

As a technological term

The most common usage of the term "eco-innovation" is to refer to innovative products and processes that reduce environmental impacts, whether the main motivation for their development or deployment is environmental or not. This is often used in conjunction with eco-efficiency and eco-design. Leaders in many industries have been developing innovative technologies in order to work towards sustainability. However, these are not always practical, or enforced by policy and legislation.

As a social process

Another position held (for example, by the organisation Eco Innovation) is that this definition should be complemented: eco-innovations should also bring greater social and cultural acceptance. In this view, this "social pillar" added to James's definition is necessary because it determines learning and the effectiveness of eco-innovations. This approach gives eco-innovations a social component, a status that is more than a new type of commodity, or a new sector, even though environmental technology and eco-innovation are associated with the emergence of new economic activities or even branches (e.g., waste treatment, recycling, etc.). This approach considers eco-innovation in terms of usage rather than merely in terms of product. The social pillar associated with eco-innovation introduces a governance component that makes eco-innovation a more integrated tool for sustainable development.

Examples

Diffusion

Literature in the field of eco-innovations often focuses on policy, regulations, technology, market and firm specific factors rather than diffusion. However, understanding of diffusion of eco-innovations recently has gained more importance given the fact that some eco-innovations are already at a mature stage. Survey research shows that most customers hold positive attitudes towards various types of eco-innovations. At the same time, adoption rates of solutions such as dynamic electricity tariffs remain unsatisfactorily low. The "Not In My Back Yard" (NIMBY) concept is often used to describe what at first seems to be a confusing intention-behavior gap between high levels of public support for eco-innovations and frequent non-engagement or even local hostility towards specific project proposals. Social psychology and economic behavior models could and should be used to overcome these challenges.

Thermodynamic diagrams

From Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Thermodynamic_diagrams Thermodynamic diagrams are diagrams used to repr...