Bureau of Lost Culture By cover art

Bureau of Lost Culture

By: Stephen Coates
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  • Summary

  • *The Bureau of Lost Culture broadcast curious, half-forgotten, half-remembered countercultural stories, oral testimonies and tales from the underground. *Join host Stephen Coates and a wide range of guests including musicians, writers and cultural commentators in conversation with rare audio. *Listen live on Saturdays at 9.00am on London’s premier independent station Soho Radio or via catch-up on all major podcast providers: *The Bureau is now collected at The British Library Sound Archive
    Copyright 2024 All rights reserved.
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Episodes
  • The Sounds of Black Power

    The Sounds of Black Power
    Apr 28 2024
    *A time when musicians were viewed as revolutionaries and revolutionaries might be considered pop culture icons *Crate digger / rock critc / reissue producer and archivist extraordinaire Pat Thomas came to the Bureau to tell how black power intersected with counterculture and influenced folk, rock, soul and jazz in the years between 1965 and 1975. *We hear astonishing stories from his book 'Listen, Whitey: The Sights and Sounds of Black Power’ and some amazing sounds from the accompanying album issued by Light in the Attic including tracks by John and Yoko, Dylan, The Watts Prophets and Elaine Brown. *And we learn how the Black Power Movement, and the Black Panthers in particular, moved from militant political action to community activism whilst interacting with the wider counterculture - and, though bad things were done, how many of their adherants used a pencil, a book of poetry, a typewriter or a musical instrument to bring about change beyond violent revolution.

    #counterculture #rockagainstracism #backpanthers #blackpower #angeladavis #racism #thebeats #oakland #tomothyleary #activism #socialism #revolution #rockrevolution #eldridgecleaver #bobdylan #motown #johnandyoko #thewattsprophets

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    1 hr and 3 mins
  • The Rise and Fall of the '80s Free Festival

    The Rise and Fall of the '80s Free Festival
    Apr 16 2024
    *Who do the green roads and wide open spaces of Albion belong to? *This episode is a story is about a collision of two cultures - the counterculture of the twin tribes of urban free party ravers and new age travellers - and the mainstream culture of landowners, the legal authorities, English Heritage and right-wing politicians. *In the first of a series on '80s and '90s counterculture, Aaron Trinder, director of the documentary 'Free Party: A Folk History' came to the Bureau to tell how that collision played out in the years between 1985 and 1992 when extra-ordinary free festivals and parties built on youthful passion, music, community, dancing, the desire to connect with the ancient landcape - and drugs - were violently suppressed. *We hear of the brutal police tactics at 'The Battle of the Beanfield' and at Britiain's largest ever free rave at Castle Morton; how legislation has curtailed the culture of the travellers, the use of common land and ancient rights of access, and we note that whilst free festivals have been crushed, commercial festivals have become an essential part of the the mainstream culture, the entertainment industry and the economy. *Upcoming: Mark Angelo Harrison on Spiral Tribe More on Aaron's film 'Free Party a Folk History' #festivals #counterculture #freefestivals #spiraltribe #squatparty #travellers #newagetravellers #battleofthebeanfield #hippie #castlemorton #techno #drugs #lsd #soundsystem #raveculture #raves #StonehengeFreeFestival #stonehenge

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    1 hr and 7 mins
  • Child of the Commune

    Child of the Commune
    Mar 31 2024
    What was it like to live in a commune? What was it like to grow up in a commune? NANCY THOMPSON came to the Bureau to tell us. She was born in The Shrubb Family Commune - one that was set up in a big old farmhouse in rural Norfolk in 1970 - and, remarkably, one that is still going today. In the early to mid '60s many Western cities were magnets drawing the young and hip in from the regions, shaking off the austerity of the '50s, joining their urban peers in experimenting with new and radical ways of loving and living. Communes and squats sprung up all over places like London. But as the '60s drew to a close, there was a reverse movement and many left the cities heading back out into the shires to try to build a new kind of sociey in the quieter, slower life of village and market town. Some settled in North Suffolk and South Norfolk, an open countryside of low hills and wide plains with few towns and many villages where a commune movement had been established from 1965. Nancy's is a complex, tumultous tale - at times a rather bewildering tapestry of overlapping relationships and familes, the British class system, rural life, travellers, gypsies and the gentry, encounter groups, blackmail, rogue psychiatrists, lsd - and horses.. For more on the British commune and intentional community culture of the 60s and 70s see below The countercultural movement of the 1960s and 1970s in Britain gave rise to a surge of communal living experiments known as hippy communes or intentional communities. These collectives emerged as an alternative to mainstream society, rejecting consumerism, conventionality, and materialism in favor of a more liberated, eco-friendly, and cooperative way of life. The origins of this communal living trend can be traced back to the mid 60s, when a confluence of social, political, and cultural factors created an environment ripe for such experiments. The rise of the hippie counterculture, and the burgeoning environmental and back-to-the-land movements all contributed to the growth of communal living arrangements. One of the earliest and most influential British hippy communes was Findhorn in Scotland, established in 1962 by Peter and Eileen Caddy and Dorothy Maclean. Originally a small caravan park, Findhorn evolved into a thriving spiritual community centered around principles of sustainability, meditation, and harmony with nature. Its success inspired many other like-minded groups to establish their own communes across Britain. As the movement gained momentum in the late 1960s, a wave of new communes emerged, each with its own unique philosophy and approach to communal living. Some, like The Diggers in Cornwall and the Laurieston Hall community in Scotland, focused on self-sufficiency through organic farming and sustainable living practices. Others, like the Freestone community in Essex and the Newbold Trust in Worcestershire, emphasized artistic expression, alternative spirituality, and personal growth. Many of these communes adopted a back-to-the-land ethos, seeking to reconnect with nature and escape the constraints of urban living. They often established themselves in rural areas, repurposing abandoned farmhouses, old mills, or purchasing inexpensive land to build their communities from scratch. This allowed them to embrace a more self-reliant and environmentally conscious lifestyle, growing their own food, generating their own energy, and living off the land as much as possible. While each commune had its own unique character and rules, they shared several common principles. Communal living, non-hierarchical decision-making processes, shared resources and responsibilities, and a commitment to peace and environmentalism were hallmarks of these communities. Many also embraced alternative lifestyles, such as polyamory, nudism, or open relationships, challenging traditional societal norms. As the 1970s progressed, the hippy commune movement faced various challenges, including internal conflicts, financial struggles, and external criticism from more conservative segments of society. Some communes disbanded or evolved into more structured communities, while others managed to endure and adapt to changing times. One notable example of a long-lasting commune is Braziers Park in Oxfordshire, founded in 1950 and still active today. While not initially a traditional hippy commune, it embraced many of the same principles in the 1960s and 1970s, becoming a hub for alternative living, education, and environmental activism. Another enduring community is the Findhorn Foundation, which has grown from its humble beginnings into a thriving eco-village and spiritual center, attracting visitors and residents from around the world. Beyond the more well-known communes, countless smaller collectives and intentional communities also emerged during this period, often existing independently or flying under the radar. These included urban squatting communities, housing co-operatives, and alternative ...
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    57 mins
Art World Social Sciences
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