Representing the trail: Hideous Kinky and beyond

This chapter surveys and analyses the various forms of representation of the hippy trail. It begins by considering some problems in the historical analysis of the trail. It then considers the film travelogues produced by the travellers themselves. Next, the weaknesses of Hollywood’s treatment of the trail are considered. Fictional treatments of the trail are analysed, noting the distinction between novels written by outside observers and novel written by travellers themselves. Finally, non-fictional, autobiographical accounts: a distinction is drawn between works published by commercial publishers, and those self-published by the travellers themselves. It is argued that this latter strand provides the fullest form of information about the trail.

Introduction: beginning the trail

A survey of the travellers introduces this book. It includes reference to a database concerning 80 journeys out to the east. The chapter explores the historical context of the 1960s, the counter-culture, the development of the term ‘hippy’ and its various meanings. Basic information about the travellers (such as average age, gender, and destination) is given. Existing approaches and understandings of the 1960s are explored. The start date (1957) and end date (1978) of our study are explained. The differences between the various travellers are noted, and the qualities which united them are also identified. Most of our sample of 80 would have refused to identify themselves as ‘hippies’: this point is considered and discussed. The existing studies of the trail and similar topics are briefly considered.

Epilogue: ending the journey

The chapter begins by considering how to construct a historical analysis of the trail. It then debates the contemporary context: why would someone wish to remember the trail now? It points to a bitterness felt by many travellers. No clear political message comes from the experience of the trail, but there are some ethical implications. Did the travellers provoke a long-term hostility in the countries they visited? The chapter ends by considering the relationship between the travellers and nineteenth- and twentieth-century Orientalists.

The hippie as tourist

The chapter starts by considering some travel films produced by travellers: it notes how similar these travellers look to ordinary tourists. Differences between tourists and travellers are then considered: autonomy and authenticity seem to be the vital distinctions. By the 1970s, the majority of hippy trail travellers went to the East by coach: were they just tourists? Were the independent travellers, who went by car, train and by hitch-hiking so different? Certainly, the independent travellers frequently scorned the coach-passengers as tourists. We argue that the differences between independent travellers and coach-passengers was not as great as many assumed, and that—while there were some important similarities between travellers and tourists—the hippy trail travellers did create a distinctive form of travel of their own.

Drugs and the trail

Was a search for drugs the main motivation that inspired travellers to go to the East? The chapter begins by considering one addict’s experience: however, the argument presented is that this was not typical. A historical contextualisation for drug-taking is given, noting how drugs of all sorts were often linked to Eastern cultures, even when there was no direct connection. Varied attitudes towards drug-taking are identified; in particular, the attitudes of an abstaining minority are considered. The chapter concludes by arguing that the existence of a wide range of considerably different attitudes to drug-taking means that drugs cannot be seen as a single, all-encompassing explanation for travel to the east.

Sex and love on the road

The chapter begins by re-telling one female traveller’s unusual experience on the Afghan-Pakistan border. Some historical context concerning the nature and limits of the ‘sexual revolution’ is given. It is pointed out that for most travellers, there was little private space, and therefore only limited opportunity for the initiation or development of relationships. The different experiences of male and female travellers are then considered: it is clear that women were usually a minority among the travellers, and that they suffered a particular form of harassment as they travelled. Male travellers’ attitudes to female travellers are considered: it is noted that they often valued them. Men’s experiences are discussed, including their contrasting attitudes to prostitution. The chapter ends by considering the experience of four travellers who found life-partners while travelling.

The hippie as pilgrim

The chapter starts by recounting the story of ‘George’, who travelled to India and found a faith. Some historical contextualisation is given: the decline of Christian beliefs and practices in the UK and USA after 1945 is considered. There were precedents to spiritual searches in the East: in the nineteenth century both Egypt and Tibet were seen as lands which held mystical truths. The rise of new forms of religion in the West, such as Buddhism, is considered. It is argued that these religions had a particular force in the USA. The appeal of Buddhism, Hinduism and Sufism is considered. On the other hand, there was a groundswell of religious scepticism among some travellers. In conclusion, it is argued that the hippy trail should be considered as a form of secular, possibly spiritual, pilgrimage.