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Hipsters were generally middle-class white youngsters trying to imitate the lifestyle of black jazz musicians they followed. The hipster subculture grew, and after World War II an escalating musical scene attached itself to the group. Allen Ginsberg and Jack Kerouac were the early hipsters, but Norman Mailer was the one, who tried to define the group. Mailer referred hipsters as American existentialists living a life bounded by death – wiped out by atomic war or throttled by social agreement, in an essay by the title ‘The White Negro’. As the first generation aged, it changed to the hippies, who corrected their worries about the Cold War, but held close the society over the individual.
Every age bracket has its personal counterculture, rebelling against communal customs. Today we have the hipsters, the 1970s had the disco lovers and the 1960s had the hippies. Hipster as a term refers to many different things, to different individuals. For a lot of people, it is a cheap abuse: an all-encompassing term for the petty, the hypocritical trend-followers. Whatever comprises the authentic subculture, the view tends to be completely negative. It is a set of individuals, who usually associate themselves with tolerance and the counterculture, yet one, which is related with posturing and trends devoid of significance.
Hipster lifestyle arrived on the scene in the 90s, and has since transformed itself in various ways that are sometimes equally exclusive to one another. Necessary criteria for a fraction of this alternative subculture comprise the love of organic food, thrift clothes, any independent media, microbrews, and a slight snicker at anything normal. Present hipsters are absorbed in different cultures, and have a tendency to wear vintage accessories/clothing. Examples of hipster welfare flourish are including, but not bounded to: watching independent films, eating locally/organic grown food, listening to alternative music, drinking local beer, pursuing liberal arts education, listening to NPR and riding fixed-gear bicycles. The hipster reviewers frequently point out the stylistic utilization of cultural mishmash to the position that will result in a meaningless meme. Local businesses look for a way to attract this new counterculture (the hipster subculture). These businesses are avoiding the mainstream and are determined for strangeness by ensuring that their stores are all the time filled with the newest and the most obscure clothes and music.
The depiction was absolute to those in the middle- to upper-class range, connected with the different culture. This was a quick move away from the previous politically charged counterculture group of the Beats. The hipster picture has been amazingly stable, although in latest years, earlier unrelated musical styles i.e. rap and heavy metal has been absorbed by hipsters. The physical circulation of hipsters has also been quite fixed. The most significant contributing issues to hipster centralization are fiscal standing, and, to a lesser level, socialization opportunities. Middle and upper class people have a tendency to come together in major cities, and, to some extent, in suburbs. The party and rave scene also turn out to be in centralized locations, not to point out the simplicity of access to hipster items.
If you get a chance to ask a hipster whether he or she is alone, most certainly you will get “no” for a response. This is the manner they operate, but if you meet a small group of hipsters, you will obtain a flurry of accusations and finger pointing that will in the long run disclose the whole group to be hipsters. There are numerous ways of identifying who is a hipster.
Looks can really differ with these individuals, but when they are in a group you can recognize some very noticeable themes. Tight jeans are mainly the observable giveaway, but do not necessarily identify or confirm a hipster. Check out for old-fashioned clothing or t-shirts that have necks extended outwards. Leggings can also be a dead giveaway as well as specs with totally no prescription. A tattoo is also a sign. Everything ethnic will automatically bar an individual from being among the hipster subculture. Something typical from childhood, like cartoon character or a character of a video game, is almost definite to grace the skin of these hipsters. Beards; by tradition the hair on the face of blue collar men will certainly flush out hipsters if they work in an inspired location. A retro haircut on a female hipster will be a surefire positive recognition.
Occasionally, one will see hipsters on a fixed-gear bicycle. These stylish bikes are certainly a contradiction on two wheels. They are bikes that have peddles set to the wheels and have no brakes so that the only technique to halt is to peddle slower or maintain a slow speed. This makes it very much harder to ride than a normal bike. Hipsters, continuous slaves to style, admire the fixie as a distinctive vehicle that rebels against the ordinary ones. Whereas not all hipsters ride a set-gear bicycle, all set gear bicycles are owned by hipsters. That is a cold hard reality.
The hipster subculture is mainly influenced and wired by scientific advances; however, the culture adores anything vintage. Hipsters socially network and blog a great amount of their lives for the whole world to see, because in the heart of each one of them, with their strange tattoos and confusing clothes, is an unknown attention seeker. Facebook profiles and blogs are not ignored, and nearly every image uploaded is carefully analyzed and studied by people, who have taken hold of this kind of trend and resell it to the hipster subculture, which inspired them. This nasty sequence of consumerism and originality has resulted in an increased amount of ordinary folk to be swept away by the blurring lines of the once exceptional and absolutely independent hipster subculture. The final challenge will certainly occur when doing something cool for being outside of the ordinary will finally become the mainstream.
Hipsters create the image of themselves as demanding, arrogant and sometimes really straight in their thoughts. They hang around urban areas, where there are thousands of people going by observing them. Hipsters also normally stroll around by themselves, or are communicating and conversing with individuals, who share same appearance, thus a majority of community associates hipsters with a negative stereotype. People need to realize that not every individual, who is considered a hipster, corresponds with the normally negative images that are linked to the hipster subculture.
Through Cartwright and Sturken’s reading the “Practices of Looking”, they go into detail on how the perception of looking versus seeing immediately relates to beliefs. As they focus on the perception of looking versus seeing with visual images, people should find it helpful and interesting to apply the perception with the hipster subculture. When people look at a hipster, they see an untidy, angry, ragged individual, and it is no shock that people instantly put their guard up. On the other hand, instead of just looking at a hipster and coming up with generalizations, it is significant to see into a hipster lifestyle while considering what a hipster’s culture and life involve. Seeing into a hipster individual is seeing a lively individual with differing experiences, point of view, expectations, and values. Hipsters can also be branded as an offset subculture because they decline normal consumerism and decline following the customary ways of life in the present culture.
Hipsters frequently reject gas-guzzling vehicles and normally are politically and environmentally alert to what is going on in the world today. They are particularly strong contributors in the latest “green” era since they support others to adjust their unhealthy habits that harmfully affect the world and join environmentally friendly practices.
According to Matt Granfield, hipsters feel that they are individually associated to the “be green” fashion because their practices and ideas of being green begun long before culture caught up with the green trend. This also marks what Horkheimer and Adorno called as the practice of pseudo-individualization, where the community feels a sense of individuality for a specific experience or subject, but actually they are one with the multitude following the new fashions in the popular culture. Being green contributes to one of those fashions, where hipsters consider being environmentally welcoming to be put aside from the crowd by not partaking in distinctive culture that comprises constant consumerism. Though, the green fashion has become much commercialized and fashionable as the latest style within this culture, in which a lot of people are even challenging each other on who can prove to be more concerned about conserving the environment. Many hipsters consider posing their individuality as being an element of the green ad in the fashionable culture; they are, in fact, united with many others in the community, who create important adjustments in expectations of bettering the planet.
Hipster’s subculture is self-contradiction. With an obligation to individual creativity and counterculture line, it is ironical that outlet stores such as Urban Outfitters now mass-manufacture the fashions once exhibited in an effort to undermine the mainstream. This union of mainstream and hipster culture has produced a completely latest kind of pseudo-hipster, called scenester. They are no longer dedicated to beating generation and obscurity principles; thus, this division of the hipster subculture has no problem being linked with a label. Actually, they try to be recognized as the genuine hipster subculture, but contribute nothing new. Hate of the hipster subculture is omnipresent. The age group that gave birth to it looks down on its creation for its snobbery and absurdity.
Hipsters give one such difference. Their subculture is a material subculture frequently symbolized by styles or objects appropriated from past periods, meant to appear novel or ironic with modern application. Nevertheless, unlike earlier countercultures or subcultures that used group labels to reify community difference, hipsters defy being referred to as hipsters. They turn away from categorization and yet show clear in-group compliance through specific patterns of dress and style. The study of hipster subculture is further complex since the group boundaries are extremely permeable and the groups are prone to imitation. Thus, group difference for hipsters has become an act of marketplace contest. These latest novel complexities and social structures that result from interconnectedness bring about some questions. First, how are hipsters capable of remaining a unified subculture whilst denying their identities and continuously undergoing internal changes? Second, do new kinds of subculture exist and does their existence reveal bigger socioeconomic changes? Given the basis of subcultural assumption that subcultural rank is attained through acts of variance from a supposed dominant class, individuals with high hipster taste will be more probable to express divergence, for instance, a need to stand out with their style or fashion, than individuals with a low hipster subculture taste. Due to the fast diffusion and advancement of online communication technologies websites, social networks and blogs tools serve as a way of sustaining group cohesion, in spite of the need for hipsters to differentiate and innovate themselves. Therefore, individuals with high hipster taste will more likely (than people with a lower hipster taste) utilize websites and blogs to look for information about fashion.
The young people of today are changing their lifestyles as a result of information technology. Being an element of some kind of simply categorized sub-culture group has turned out to be increasingly mainstream, and the tougher people attempt to be different and unique, the more they match a particular mould.
On each street hipsters extend themselves out in tidy small groups, occupying bus shelters, rotating disc records at every chance, leaning on old graffiti brickwork, jamming on the ukuleles and dominating garage sales. It is evident that this is not just an American thing, it is a worldwide thing, and people from each and every major city in the world will keep complaining about hipsters are taking over. One only requires to Google it to have a look at thousands of blogs that are keen to hipster subculture. For example, searching the hipster clips on YouTube one can find a lot of comments on the hipster way of life. They are simply identifiable and have a very exciting view of the world.
The social scene, fashion, social media, technology, retro music, DJ’s, partying at the coolest spots, exercising and self-employment, Pilates, drugs, organic foods, vintage, yoga, underground, the 80’s and 90’s, popular politics and the environment. In each of these areas of the hipster life, there are fascinating contradictions. For example, take the hipsters’ political views. They like to consider themselves to be very environmentally aware, and they are always talking about means and ways by which one can reduce environmental damage unless it infringes on their lifestyle. Hipsters will still drive their cars, leave empty alcohol bottles lying around, put recyclables in the wrong bin and smoke cigarettes. Again take the hipsters personal health. They will use up all week eating fit organic foods, doing Pilates, yoga and exercising at the gym, then during the weekend they will spree, drink, and party all through the week, miss out meals, snort lines, eat fast foods, and barely sleep. In fact hipster subculture is a lifestyle of extremes.
Global exchange of goods and new media technologies has radically expanded chances for individuality signaling. Earlier hidden or distant populations are currently seen owing to mass media and the Internet, and the American culture is being send all over the world reaching corners of the developing and developed nations. In spite of these important social changes, yet recognizable patterns of individuality are signaling persistence. This growth raises questions of how subcultures and cultures are sustained in an ever complex social landscape. Nowadays, there is a range of subcultures whose identity is articulated through consumption. As earlier subcultural theory, born out Marxist traditions and the functionalism acknowledged that exhibit of goods reify subcultural grouping, these theories do not clarify some of present day subcultures. With the increasing interconnectedness of people, and the rising spreading of customs throughout the globe commodities signaling no longer occurs at the level of gender, race or class. Signaling is done by use of online social networks. Online spaces attract new opportunities for signaling and supervision across social and geographic boundaries, resulting in the formation of groups that demoralize earlier theories of subcultures.
Lastly, hipsters, like times of bohemians before them, have commonly chosen to postpone marriage and family indefinitely. The outcome of this is more frankness about promiscuity, more sexual experimentation, and more of a leaning to question to customarily prescribed life-paths. Further, this gives more time for hipsters to focus on themselves, their artistic projects, their interests, and to build up their longing for self-creation. They will have a tendency to be better read and informed than the populace as a whole, will know more about ambiguous cultural artifacts (old music, art films, etc). This latter trend can frequently pass to the use of cultural understanding as snobbery, to leave out others, who are less ‘in the know’. But is can as well lead to hipsters finding out inspired or creative music, books and films, works that allow for a re-conceptualization and reframing of the world outside the recommendation of commercial mass culture.
Some people believe that the hipster group is the product of an idle culture, a counterculture group passionate with aesthetics rather than ideology. A group with no base in zeitgeist yields nothing of importance. Eventually, the hipster group is a societal black hole into which all individuality, meaning, and innovation is gone. In order for the globe to progress, the hipster group must be restricted and its effects controlled. People should respond to the hipsters’ subculture like to the contagion. The hipster can most possibly be restricted economically. This way of life is an exercise of the first modification that builds negative social externalities, and, as a result, can be controlled.
Under the pattern, in Brandenburg v. Ohio,the free speech can be regulated when speech spurs forthcoming social decay; people propose that hipsters be taxed progressively starting from the next financial year. This tax will be set by the DPSD (Department for the Prevention of Societal Decay) in combination with the IRS (Internal Revenue Service). The tax will rise based on the definite characteristics - age would be the most appropriate, followed by percentage of throwaway income spent on hipster subculture goods.