Nothing spectacular, perhaps. But
steady improvement in the range of writers and artist to
draw on, inauguration of the calendar (done for several
years by the never-seen Craig Kois, John's younger
brother and a Gas Co. spokesman) an expansion of
advertising in the natural market, like Roger Chapman's
[another longshoreman, later a
well-known salvage diver] new Shrunken Head on Brady
Street, the doomed Yellow Brick Road, L'Atelier
Gallery.
But writers left,
too, as the inevitable conflicts over policy seemed to
materialize -- Bonnie Berglund (later involved
in Midwest Art), Dorleski Manske
(then involved with [the East Side's favorite cab
driver] Pooch), others. Some from lack of
interest and other commitments, and over conflicts --
"apparent" in the sense that there was room
for differing points of view if you stayed and wore
down or sneaked around the opposition, but not if you
blew up and quit in a huff or in sorrow. (A lesson I
was to ignore years later in a hassle over my allegedly sexist review
of a female folk singer after seeing her perform in the
back of the Loser's Club,
now the Y-Not II.)
The most
deep-seated division was the split between the
political Radicals and the alternative-culture Heads.
While revolution on the one hand and dope, sex and
boogying on the other are not necessarily mutually
exclusive, the paper always got tagged as promoting
violence if it let political interest groups
legitimately analyze events from their
perspective.
But the general
feeling of those who did most of the editing was that
these writers -- unless the name of the paper was
actually invoked -- were speaking for themselves and
could be judged accordingly. (Some of these long
political analyses also got labeled another way: boring.)
My explanation to
anybody who cared to ask about either of these views
was that the paper was open to just about anybody who
cared to do the work, and that it was a newspaper of
individual voices, not a party organ. If it was
sometimes scholarly (Manuel Gottlieb [a UWM
professor], Art
Heitzer), that just showed it was more than
a smut sheet, after all; some readers appreciated
it.
Jumping ahead, it
is this aspect that always baffled me; some essentially
peaceful people or at least only theoretical socialists
did most of the day to day work on the paper. But
frequently someone would take exception to some
rhetoric that spoke favorably of smashing the state or
offing the pigs, and leave. This would only make it
harder for the rest of us to contend with the militants
who thought we should be a showcase for their ideas (in
print and in the office) alone.
Thus, at the
height of the Water Tower riots and Kent
State and Cambodia eruptions, we were trying
to emphasize cooperatives, day care centers,
non-violent resistance as practiced by Dave
McReynolds and Dave Dellinger [of the Chicago
7]. But few noticed more than the Black Panther
and Yippie
columns.
This not to say
that we were trying to discredit the revolutionaries,
so called. But it was easy to sense the lack of popular
support more than a few blocks from the East Side,
even in the mass of summer soldiers who once trashed
their own turf on Brady Street when tricked into it by
police deployment in the Water Tower Park
demonstrations.
At any rate,
these schisms were always present, though in the
beginning drugs, and sex -- and the extremes of weird
humor of the new cartoonists, and the still-pervasive
aura of psychedelia -- set the tone. The
ultimate arbiter of what got published remained John
Kois.
This power came
simply from the fact that Kois -- until Linda Akin
came along --was the only one who could use with any
proficiency the IBM executive typewriter to justify the
right-hand margins of the copy. Ordinarily, this
involves typing every line twice, but Kois could
eventually make the margin even by sight and mental
calculation (an admirable feat). By any method, it
involved a prodigious amount of typing for each
issue.
The second issue
saw -- while Watt was getting into "bull
rush and cow withdrawal" and its
variations -- Morgan
Gibson's first Provincial
Anarchy column, its opposite
for rationality and relevance. His first topic
was the news from the coast that HIPPIE IS DEAD (reprinted elsewhere in
this issue) [that is, the Bugle American
counterculture issue of 1976, now restored below]:
Oct.27-Nov.10,1967
Provincial
Anarchy
by
Morgan Gibson
Last year I decided that whatever I had
to tell the world could
be written in a vast immortal poem growing day by
day and end-
ing only with my death, I decided to stop
writing mortal prose
and threw away cartons of unfinished novels and
essays on love
and revolution, though continuing to write letters
and checks.
Since then I have been
writing a poem so long that no one has seen fit to
print it, though it is making my Milwaukee
friends, to whom it is addressed, as immortal as
itself. My health is good, and no end is in
sight.
But now I find myself
writing prose again, mortal though it may be,
because I have news that may not stay news:
HIPPIE IS DEAD
According to The Berkeley
Barb
his wake has been held, the Haight community is
dispersing, and San Francisco has been proclaimed
"the first free city on the
planet."
Representing no one but
myself I hereby, as a citizen of the universe,
establish diplomatic recognition of the "free
city," with the hope that one day Milwaukee
may also be so proclaimed.
Hippie died that free men
might be born, shed of stereotypes that the mass
media have been using to manipulate public
attitudes. The lesson for Milwaukee, I think, is
that we will liberate ourselves in our our own way
and create our own community in our own image,
which may not much resemble San Francisco's.
Revolutions are not exported, though their spirit
is world-wide, and one free city is an example to
all.
Certainly the freedom
movements in Milwaukee -- the Youth Council
marches for open housing, community organizing
against poverty, anti-war and anti-draft protest,
SDS and the Free University -- along with
underground films, a multitude of poets,
experimental theater, The Shags and other rock
bands -- are generating a new spirit as old
restrictions and taboos wither away.
The exodus from San
Francisco, which began last summer, has
brought many talented people back to
Milwaukee. How they will interpret
"Hippie is Dead" I do not know, but they
seem to be freeing themselves from stereotypes in
the process of creating their own individual and
communal styles. they have already embarked
on experimental projects, such as the San
Francisco Seminar at the Free University,
in which we will be discussing the relevance of
their West Coast experience for Milwaukee.
Kaleidoscope is another such project, in
which readers look into themselves as reflected in
an ex-Haighter like [Dan] Peterson, a
marcher like [Barbara] Gibson, a Mangelsdorffian
like Rich, an editor like Kois, or a
Midwest Zen Master like Watt. The
message of this medium is to drop out of your
character armor, turn on Kaleidoscope, and tune in your submerged
personalities -- whether they are poetic like
Joffre's [?] and Jim's [probably Sorcic] or
prosaic like Taoist Bernard's [?]. Contrary
to the by no means infallible Marshall McLuhan,
print freaks trip too. With a little help
from your friends, you, like Dan Ball, can
become a Velvet Kali cover-god.
As Bob Watt
informed us in the first issue, to become
ourselves we must "grow down," reliving
childhood or better yet, I might add, doghood,
leafhood, stonehood, for these too have become
aspects of ourselves.
Or, as Walt Whitman
wrote:
I find I
incorporate gneiss, coal, long-threaded moss,
fruits, grains,
esculent roots ,
And am stucco'd with quadrupeds and birds
all over . . .
And elsewhere:
We two, how long we were fool'd,
Now transmuted, we swiftly escape as Nature
escapes,
We are Nature, long have we been absent, but now
we return,
We become plants, trunks, foliage, roots bark
We are bedded in the ground, we are rocks,
We are are oaks, we grow in the openings side by
side,
We browse, we are two among the wild herbs
spontaneous as any,
We are two fished swimming in the sea together,
We are what locust blossoms are, we drop scent
around lanes mornings and
evenings,
We are also the coarse smut of beasts, vegetables,
minerals . . .
Most Milwaukeeans, like the anonymous
lady who sent me a postcard advising me to
"KEEP MILWAUKEE CLEAN: WASH A
HIPPIE," abhor the "coarse smut of
beasts" -- and, I am sure, the smut of love
and poetry as well. Terrified of the anarchy
of sensuous experience, spontaneous speech, and
independent action, they worship money, status,
American power. They fear and hate Negroes,
Jews, Communists, hippies -- who knows what else ?
-- because they fear and hate themselves.
They force themselves to work at meaningless jobs,
and are jealous of people who live creative
lives. But instead of stereotyping them, we
must try to confront them as individuals (though
they do not sign their names to their hate
mail). We are not, I hope, trying to create
an exclusive fraternity of elite artists and
visionaries. Rather, we are inevitably
involved in the larger society, in humanity at
large, along with people who think that they have
dropped out, as well as with LBJ and Ho
Chi Minh.
Hippie is dead because he
was exclusive, a freak in a zoo. The new
man, being born in clouds of incense, among the
jangling of bells, may resemble the old hippie in
some ways, but participates in all humanity.
Like Whitman, he grows down into the
fertile anarchy of experience, accepting instead
of repressing, loving instead of hating, always
expanding instead of stunting himself with
illusions of power and status. What he
revealed in his poetry is that human beings do not
need to regiment themselves,[ cynically exploiting
others, laboring compulsively to produce tools of
destruction. If we freely, imaginatively,
participate with each other in acts of creation,
we can become a new humanity, living in a
community which is a work of art.
[Editor's
Note: Recent commentary on K'Scope
40
years after each issue's appearance is found
on Z-Blog. For more on the
2nd issue click here.]
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The news of the
time, though, reflected little of the withering away of
taboos except as practiced in the hip community --
poetry readings, be-ins, musical events. The hard news,
though anti-war
and anti-draft actions hadn't nearly the intensity they
had in such places as Oberlin and Madison,
involved the realities of repression. [Rt:
Anti-War Coverage]
If Morgan
dealt in theory, outstripping our poor realities, the
intellectual demands (perhaps as opposed to Barbara's
human warmth) he placed on others and his own
creativity as a poet, publisher, poetry editor (Arts
In Society) earned him much respect. As a
teacher, he was recognized with an award at UWM;
as activists, the Gibsons were
free with their time, their house, and their money for
almost any progressive cause or simply in the name of
friendship. Many friends were on the fringes of
poverty, but sustenance was always to be found in the
big house on Maryland Ave. and Park Place.
They came here in 1961, with daughters Julia [later a Yippie herself] and
Lucy. As an aftermath of the UWM strike of 1970
in which they participated, [George] Morgan was
stripped of his tenure and Barbara fired. He was said
to have disrupted a class, and she set off a fire alarm
in the library. He left to teach at Godard College
in Vermont [then to Japan], she to teach women's
studies in Michigan [later moving to Olympia, WA
to work as a counselor until retiring]. They divorced;
she took her mother's first name to write as Barbara
O'Mary, with a feminist/lesbian orientation.
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