Informat people. Who are you and who are they? Discipline: "Social Psychology"

Sometimes there are people on the streets, the appearance of which causes questions. Who are they? Why are they so much to bright colors, absurd forms and screaming accessories? Why do they like to escape from the norms of decency and morality? They are called one

general term - "informals", without sharing on castes and groups. Who are such informals and what is the meaning of their being - really just differ from others?

Serious world

No one knows when humanity began to strain the similarity of the features and behavior. After all, there was a time when people were content with the animal skiing as a clothing and ate one mammoth together. How would the tribe responded if one of his members suddenly dyed the mined hoora and tied it in a new way? Probably, at first, the elders were indignant, and then, realizing the convenience or beauty of the novelties, would take the idea of \u200b\u200bweapons.

What are the difference between today's days from the past? There is also a rebel who do not want to resemble the rest of the world. For them, Kitych in clothes is a way of self-expression, a sort of soul cry, with which they declare themselves and their rules. Basically, adolescent informals are inspired by the idea of \u200b\u200bbeing bright, and in fact they do not even realize that every subculture has its own history and its values.

Beauty in your own way ...

Each person is beautiful and unique. Therefore, humanity cannot be equated to the gray mass. But sometimes we have little of these facts, and we strive to color weekdays.

Informals "Emo" in today's world have become somewhat limited, although the initial idea of \u200b\u200btheir formation was truly delightful. The reduction of "emo" happened from the word "emotional", thereby expressing the essence of subculture. Emo is not afraid to express their feelings. They laugh when the soul is good, and cry, when tears are noted. Such openness of the soul quite logically coexists next to the external fragility and tenderness. But this is not a pupa in human appearance, but real romantic informals. Photos of girls dressed in the style of "emo" give only an approximate picture, not a guide to action. Really "emo" love pink color and complement it black, but it does not mean that they bring overall picture before the absurdity. Just their main values \u200b\u200bare the brightness and power of thought, and the easiest way to express it in clothes is to combine the most gentle and coarse color. If you are really interested in the culture of "emo", do not limit yourself in color. In the end, who are such informals, if not rebellious, violate the rules? Combine in your image juicy green and golden redhead, add softness gray or create an image in a gentle-turquoise shade.

Gracom in the world

Though Emo and appreciate the black color, but they seek to dilute it, but the true adepts of the darkness are, of course, the goths. Initially, they were equal to panks, and the style was characterized by sharpness and cynicity. Gradually, girls came to the image of Goth. Style adherents can be found easily on the street. Long raincoats, corsets and black leather, high platform boots and black lace. There is also a gothic makeup, which, by the way, is applied not only girls. Men with densely suspended eyes look somewhat strange, but with a reasonable approach even stylish.

Several aside from style is ready to be the style of Gothic Lolita. Remember such a heroine novel Nabokov? So, her seductivity and puppet features were complemented by notes of the Victorian era and Gothic darkness. As a result, fragile girls appeared in lace outfits and coarse shoes with accessories in the form of crosses, skulls and other elements of darkness.

And was there a boy?

Do male representatives may have weaknesses? Do they also want to express themselves in everything? Concerned parents who have noticed how their child changes

begin to convulsely monitor the media and look for an answer to the question of who are neformals. Fear is affected for his child, the desire to patronize it and control every step. But the riot is a natural part of growing up, which only suggests that life is going on with her! It is important to the growing boy to know that he has its own world where he can be anyone, regardless of his social status.

The guys of the informals are combined on the basis of common musical interests, introduce to a special social group. Sometimes in love becomes the reason for interest. And not necessarily in a girl, distant from the accepted ideals of beauty. Who are informals, if not bright birds in the mass? Girls often allocate them at least for the brightness of the image. And there is not far to mutual interest (with the right approach). On the subconscious level, the guys are trying to remember and stand out from the group of friends to be worthy of their chosen.

Internal crisis

Unfortunately, the adjoining to any subculture is not part of the self-expression, and the desire to issue themselves for someone else. To be tough, as representatives of the style of "Punk", do not be afraid of their feelings as "emo", rejoice in life like "hippie". Sometimes it even simplifies life, because even the same hairstyles choose many informals. Photo of girls in the article - a bright indicator.

Many of them are sincerely worried, envying special with a similar haircut, and strive to stand out at the expense of a new styling or fashion painting. And the adherents of one style sometimes simply copy each other. So where is the essence of this separation from the mass? It turns out that the crowd of familiarly dressed people is distinguished by a crowd of frics, which are similar to each other as clones. Surface attitude to the subculture gives just such an effect, so to answer the question of who such informals will have to be able to sort themselves first.

Who are you and who are they?

Who do you want to see yourself? What attracts you in subculture? Does she meet your style of life, and can you exist within such society? If the answers to these questions are affirmative, then forward to new achievements, but only it is worth remembering about the rationality of the approach. Little to be bright, like a parrot, you have to be beautiful, like a Phoenix bird. Direct your style to your image. What colors go to you? Not pink, and yellow? Great, this is also an emotional shade! This is the color of the sun and joy, so make your image appropriate. Complete yellow Blue - and get a harmonious combination. But do not forget about the rules of three colors. If your shades ensemble are more, then you risk calling ripples in the eyes.

Ministry of Education and Science of the Russian Federation

Federal GOU SPO

ESSAY

On the topic: "Neformals"

Discipline: "Social Psychology"

Performed: St.Gr. 23PV

Lyuoyan Rosa Amarovna

Checked:

belogorsk

one). The concept of "informals". "Informals" - who are they?

The concept of "informals", "informals" - who are they? The answers to these questions are ambiguous, informal associations themselves are ambiguous and inhomogeneous. In addition, the stormy political life causes amateur formations to change, and these changes often concern not only forms and methods of their activities, but also proclaimed goals. Formal is usually called a social group with legal status, which is part of social Institute, organizations where the situation of individual members is strictly regulated by official rules and laws. And informal organizations and associations do not have it.

Informal associations are a massive phenomenon. For what only people and children, teenagers and young people, adults and even the old men are not united for interests? The number of such associations is measured tens of thousands, and the number of their participants - millions. Depending on which interests of people are based on the basis of the union, various types of associations arise. Recently in major cities Countries, looking for the possibility of implementing their needs, and not always finding them within the framework of existing organizations, the youth began to unite in the so-called "informal" groupings, which would be more correct to call "amateur amateur associations of young people." The attitude towards them is ambiguous. Depending on the direction, they can be both the addition of organized groups and their antipodes. Members of amateur associations are struggling for saving ambient From pollution and destruction, rescue cultural monuments are saved, it is free to restore them, care about people with disabilities and elderly people, they are struggling with corruption. The spontaneously emerging youth groups are called that informal, then amateur, then amateur. From my point of view, the term "amateur movement" is most adequate. And that is why: first, all of them are formed on the principle of voluntariness and are organizationally independent; Secondly, for the most part, they are engaged in some kind of a certain type of activity in the calculation of the real return. That is why the initially used term "informals" is not entirely accurate and can only be used relative to such groups and associations as "hippies", "punks", "Metalists" and other other groups. It is characteristic, most often, spontaneous, unorganized, unstable.

"Lovers" according to tradition, they call people who dedicated themselves to creativity in non-professional form, be it scenic or visual art, collecting, invention, social activity. Therefore, the term "amateur organizations" in relation to such associations is more optimal and can be assigned to all types and directions of youth activity. Speaking about amateur associations and their mutual communication with state and public institutions, it is necessary to note three situations on their significance:

1. Cooperation.

2. Oponing and criticism.

3. Opposition and struggle.

All these three functions are organically interrelated and cannot be artificially canceled.

So, I think we have already figured out a little question: "Who are" informals "? Although it is pretty short explanation This concept, still, I think that the essence is more or less clear. You can say an even shorter definition that I will try to formulate myself: "Informals" is a group of people who arose on someone's initiative or spontaneously to achieve any goal with common interests and needs.

Maybe my definition is not quite complete and accurate. I just tried to put it briefly.

BUT). External culture.

External cultures existed and exist in different societies. Early Christians were externals in the Roman Empire. In medieval Europe, these are numerous heresy. In Russia - split.

External cultures accumulate certain norms and symbols. If the main culture is those norms and symbols that ask the basic principle of streamlining this society, then everything that remains outside the main myth - self-describing society remains in external.

There is a balance of two subsystems of society: a countercultitude is unthinkable and does not exist without an official society. They are complementary and connected. This is one. For this kind of crops, it is possible to offer the term "external" (from lat. "Externus" -Heneg). The community of the type "system" is indeed alienated from society, although inseparable from it. The sphere of external culture includes, in fact, a variety of different subcultures: for example, criminal, bohemian, drug addict, I.T.D. They are externally to the extent that their internal values \u200b\u200bare opposed to the so-called "generally accepted". They are combined by the fact that all of them are local communication systems located outside the framework of the main network (the one that determines the state device).

If you submit a society as a whole as a hierarchy of interconnected positions (status), then the "system" will be between positions, that is outside of society. It is not by chance that by public opinion and scientific tradition, it belongs to the scope of underground (from the English. "Undeground" - underground), counter-culture, or in the domestic lexicon, another word "informals" was popular. All these definitions indicate the unlucky, for which the console "counter-", "under -", "non-". It is clear that we are talking about something opposed ("counter-"), not visible and secretive (under -), unformed. This localization outside the structures of society is quite consistent with the actual "systemic" worldview.

It is necessary to give the characteristic of the "system", at least the most common thing that could be represented about what this is speech. But this is not easy to do. The familiar features of the community here seems to not. The "system" itself categorically rejects attempts to reduce it to any social scheme. A typical example of its self-determination - an excerpt from Article A. Madison - Very Old (Old) Hippie from Tagin:

"Movement, and it incomparably it would be more correct to be called a shift, did not put in cumbersome leaders dressed in the bulletproof Harizm, did not give rise to organizations that declare the sacred war to everyone and, of course, especially to each other for the right to oversee non-mine Orthodoxia finally did not lend to this non-existent orthodoxia any special hippan philosophy, ideology or religion. Instead of ideology, from the very beginning, ideals, forming enough simply - peace and love were grounded.

Indeed, the "system" can not be identified as an organization or a batch, nor as a community or political (ideological, religious) movement. And how to determine it?

Outside society.

There is a way to determine the community through its place in the social structure. As for the "system", its typical representative is in the interval between the positions of the social structure. Let's say one "Old Piple" from Pskov so talks about himself:

"At the expense of work: I worked in many enterprises, but I understood that it was not mine ... There is one job to which I want to get, she is mine.

This is archeology. There I could even work for free. "(Liretv, the transfer" VIEW ", February 25, 1987)

It is characteristic that he, on the one hand, a worker at the plant (this is the place that the society has gone to him), but he himself does not identify himself with this status: "This is not mine." On the other hand, he considers archeology "his" business, but such self-determination is not authorized by society. Accordingly, this "PIPL" turns out to be indefinable and for the norms labor activity, because the rules are associated with the status. In general, a typical example of a liminal personality, "suspended" between positions.

In the "system" to whom do not come, the same intermediate considers himself an artist, among friends is known as an artist, but works in a boiler house; Poet (janitor), philosopher (tramp without a certain place of residence). Here are the majority. Status in own eyes does not coincide with the status in the eyes of society. Accepted norms and values \u200b\u200bother than those prescribed by society. The system that unites such people turns out to be a community that is in the intervals of the social structure, outside it. We will quote once again Madison once again, since he himself assisted the role of hippovsky historian and theorist: "Hippism, he declares, does not enter into relationships with the Constitution, its uncontrollable possessions begin where there is no and in the messenger of state borders. These possessions are everywhere where the fire is burning in creative independence. "

Everyone without exception "Pipla" insist on its non-delicacy to society, or otherwise independence. This is an important feature of the "systemic" self-consciousness. V.Terner, speaking about the communities of Western Hippie, carried them to "Liminal Communities", that is, arising and existing in intermediate areas of social structures (from Lat. "Lim" -Porogov). Here are "Linding" personality, faces with an indefinite status, which are in the process of transition or supposed from society.

Where and why are the "fallen" people appear? Here are two directions. The first: in this who fell, an uncertain, "suspended" state, a person is in the period of transition from the position of one to the position of another social structure. Then he, as a rule, finds his permanent place, it acquires constant status, enters society and leaves the sphere of counterculture. Such arguments are based on the concepts of V. Turner, t. Parsons, l. Foira.

Seriously discuss this article does not make sense. And I put it, like most of these articles, only because of cultural interest. Only two questions arose - and what is this "Dark Metal" in 89? And what is the "Moscow Satanic Church"?

The article was framed by two tasteless collages from some kind of rock stars and their fans. One of the two, because They are poor quality, and indeed, an article is not about music.

A source: "Science and Religion", №7 for 1989.

The article talk about four groups with title"MEMORY" . I know about the existence of two organizations under this title: Orthodox "Memory" Dmitry Vasilyeva and the less well-known pro-pagan "memory" Valery Emelyanova.

Today we offer readers a conversation of our correspondent Sergei Barsukov with sociologist Andrei Bystritsky. Andrey 28 years, and the youth "informal" associations, some of which calls themselves the "system" - the main subject of its research.

- The classical beginning of the conversation requires to designate the subject of the conversation, namely the main types of informal associations.

- For me and some of my colleagues are more acceptable typology built on the attitude of a particular grouping to the person as such, to the knowledge of the surrounding world and what is called "socially significant action". We highlight the groups where the collective start "we" clearly prevails over the personal beginning of the "I". These include mostly extremist associations of both the right and left sense. Here is a person - a kind of derivative from the generic whole, it is not right to count on an independent value. There are groups in which equilibrium and personal and collective principle are observed. This is a hippie, punks and them like. And there are groups where personal effort is necessary.

Speaking about typology of groups, it must be said that the word itself "Informal" implies a large set of various characteristics that are difficult to reduce to one whole, because, for example, put in one row "Lubers" And "democratic restructuring" is simply unthinkable. There is a different typology based on the age value at which informal groups are divided into adolescent and adults. The first is hippie, punks, krishnaitis, lubes, "repair", "Dzerzhinsky's grandchildren" and many others. The second is mostly socio-political groups, from the "Democratic Union" to "Memory". They are customary to divide on "left" and "right" - depending on the political installation, often even unconscious.

- How do religious groups fit here?

- The fact is that the consciousness of very many people is not religious in the usual sense of the word, but not atheistic. It can be said that it is mythological. We will return to this definition, until I say that the religiosity so or other impregnates many informal groups. Let's say "Metalists". It would seem just music. However, if we climb the steps of the "heavy metal-rock", it will face the TRASH-Metal groups, Dark-Metal, "AIDS-Metal", etc. Many of them are associated with the eastern bioenergetic symbolism. Teenagers are popular icons with the image of the characters "Yin" and "Yang", although, as a rule, they do not understand until the end of these values.

In groups of ecological type, along with a declaration of some generally immunitarian values, they are engaged in the occult painted meditative practice. As for, let's say, groups "Memory" (only in Moscow there are four of them), then you can meet a variety of different religious flows: neo-language, orthodox Christians (mainly Orthodox), bioenergy. I encountered, for example, with one group whose members are engaged in combating Shambhala's forces. What is Shambala, they know very vaguely, since information about it has learned from books, the writings of a certain Andrei Tomashevsky (he is Andrew Thomas) and some separate texts related to the spouses Roerich.

In the capital there is even "Moscow Satanian Church".

- And what do they do?

- According to my information, mainly "black" meditative practice. A bit of simplifying, it can be said that among the "Satanists" there is an installation: take with you to the world as less than possible sin. And since serious sin should be made difficult, if you take into account the Criminal Code, then a certain kind of compensation is required, a special kind of condition in which a person is internally experiencing the commission of this sin. Since it is not so easy to enter into a state of fall, then various meditative directions are used, which have been distributed in the West: the experience of the momentary paradoxical situations, the Dzen's games of the most different properties, etc.

- What is "Orthodox hippie"?

- these are groups of quite hippov worldviews that share common gospel installations on universal love, Refusal of violence oriented on the religiousness of the Orthodox sense. They often do very peculiar missionary activitiesFor example, they are trying to treat drug addicts by attachment to the faith of Christ, making emphasis on the horizontalness of the soul and its cleansing. The activity sometimes is quite successful.

- By the way, do drugs use drugs as a meditative?

- Such groups are. As a rule, the hashish smoke there, they use Kohnar.

- I think no. Many participants in the youth informal movement simply not forces a holistic religious worldview. And those groups of young people who are focused on the Christian idea are usually grouped around the clergy. Let's say, evangelical Christian Baptists is your youth club.

Some groups are interested in Russian religious philosophy, studying the works of N. Fedorov, P. Florensky, Vl. Solovyov. S. Bulgakov. But these are groups formed by individual interests and outside the spontaneous current.

- Where does a certain identification wage passes between the consciousness of religious and mythological, or rather neomophologic?

- Religious consciousness is focused on sacral, intangible values \u200b\u200bexisting beyond the "Dolly World" in the "Mountain Mountain". It is characterized by the concept of "Our World" and "Peace of Other". Mythological consciousness unrelated, he sacred meaning May be attached to the most ordinary things. For religious consciousness, their concepts are of good and evil are characteristic. There are forces of evil and good, and the forces of evil themselves are not so much worldly as interesting: they can enter a person can leave it. The consciousness of the mythological simply divides the actually living people on "their" (good) and "strangers" (evil), and the "strangers" are rejected all human qualities. "Alien" can be killed, to overeat - for mythological consciousness, he is not a person, whereas for a holistic religious consciousness, especially Christian - people are the same.

- But how then "bassurmans", inverters? ..

- In my opinion, this means the absence of a holistic Christian worldview. Searches for "neformal" in their own way confirm such an assumption. It seems to me that the appearance of Protestantism in the West marked a fundamentally new attitude towards faith. There was no Protestantism in Russia, there was a split in Russia. This is a qualitatively different process. I can not say that Russia really did not know Christianity, because it in itself is deeply inhomogeneous: they mixed the most various directions. But developed religious consciousness, without the words of pagan mythologism, in Russia, it was still a bit. Perhaps only now we are experiencing the situation when mythological consciousness Begins to stand it. For example, take our disputes about what "socialism". Socialism itself is not here for rational knowledge, but rather a question of faith. Urban culture involves a greater degree of pluralism, personal independent choice, while the patriarchal culture is characterized by a much smaller identity of the personality from the world. Therefore, it was the patriarchal-epigal groups to a greater extent focused on syncretic (uncomplicated) religiosity, in which the infarded religious and well-established mythological consciousness is mixed with each other. Differences observed in these groups, very superficial, seemingly. No wonder such an organization as "memory", being a fundamentalist response to the westernization of Russia, combines completely different people. It would seem that in common with non-Christian with a person who considers paganism to the highest achievement of Russian culture? Nevertheless, there is a common. Fear in front independent development Personality, desire to transfer responsibility to some leader, father, sages.

- So this is the preference of the community model?

- Yes, it is similar to the fact that many people are afraid to live independently in such a world, where they would be fully responsible for themselves. Even the most seemingly advanced informal groups are still far from the present understanding of the person and from this civilization. Patriarchal-communal consciousness, besides, which does not meet new living conditions, gives rise to distorted forms of thinking. They feed the so-called "informal" religiosity. I do not intend to touch the feelings of believers, truly religious people are their personal matter. I am talking about the religiosity that is now consistent in the most different layers of our society - this is religiousness secondary, mythological and archaic in their form, and this archaicity is poured into frightening results.

- Do you mean the "Kazan version"?

- And his. But the fact is that the so-called "Kazan version" is implemented not only in Kazan. Similar processes are observed in Astrakhan, in Pavlodar. If teenage fights have always been inherent in the mechanism of youth socialization, this will not say that the degree of cruelty, the oblivion of all humanistic landmarks, which in these places are moving all possible borders. In my presentation, the Kazan version is directly related to such syncretic, inorganic religiosity. The situation in Kazan is characterized by the fact that the city is rigidly divided into areas, and a thousandth army of combat-effective units can be exhibited in a matter of hours. There is neither spontaneity, no spontaneity: the organization of these adolescents is no weaker than the army units.

Such rigid socialization is due to the fact that the two thirds of the residents of Kazan migrated in the 70s from countrysideAnd at the same time, the mass building of the city began. The yard was still holding back social aggressiveness, prescribed certain behavioral rituals: "fight to the first blood", "one on one", etc. Now the old clan structure of Kazan broke up. In such situations, the teenagers are natural to rush to rigid closed groups. Essentially, they reproduce the patterns of patriarchal "Pahan" structures. And if the adolescents do not lead to criminals, then it is only an accident, since the place for criminal leaders is seized there: it has been prepared by patriarchal-communal mythology. No matter how paradoxically, all this happens on a certain polisheligiosis basis of secondary mythological consciousness. If there is a completely incredible politicization, then this picture can cause serious concern. On the one hand, the desocialized young people, on the other, the "Pahan" structures. From the third - some semi-graded ideology, and with the fourth - global politicization with utopians of social justice, the possibility of achieving a universal social benefit by rigid violent actions. Maybe it will seem stretching to bind it with religiosity, but if seriously talk about mythological consciousness, which is very developed in our country, then this is just one of the factors of the disintegiving myth.

Another undoubted symptom of our time is the disintegration of what is accepted by imperial consciousness. The ideas of messianism that were characteristic of people in the 20-40th and even the 50s, now, in general, died. Very few young people now openly declare that the ideas of socialism should spread to the whole world. But this does not mean that the messianic idea of \u200b\u200buniversal violent beneficiaries disappeared completely. Its emissions can be the most striking. This is also a form of peculiar mythological religiosity.

- and smacks a cult magic ...

- To some extent. If we talk about today's religious consciousness, the picture occurs quite blurry. It is impossible to say that these people are religious, and these are convinced of atheists. In fact, there are many people living among myths, rumors, biased opinions, painful plants and painful disappointments. All this is largely determined by the spiritual atmosphere of today, and not only youth, but most likely universal.

- It turns out that division on the "formals" n "informals" is happening now according to the principle: "Formals" is some kind social good, and "informals" - social evil?

- You correctly noted this mythological watershed: "Formals" - social good, "informals" - evil. The fact is that public mythological consciousness is prone to polar oppositions when the world is clearly divided into "black" and "white", "evil" and "good", and at the same time on "informal" - as a kind of public evil, and "formal" - Some "right" good. This is one of the utopia, like other representations of everyday consciousness - say, opposition to socialism capitalism (it is noteworthy that such democratic countries, like Sweden, England, Belgium, Holland, Monaco preserved the formal monarchical system).

- Andrei, and "Mitka" – Is this a group or social movement?

- The situation is this: on the one hand, we master the culture of the current one, on the other - the culture of former times. And "Mitki" are a kind of intermediate group trying to master the cultural context. They lead a game with cultural symbols and through the likelihood they seek to master that culture from which we are so behind. They write pictures, stories, music. There is such a picture on which "Mitki" give their ears of the veins Gogu. That is, there is an attempt to look at world culture Not from bottom to top, but on equal. But this attempt is not in all "Mitaki" is being implemented equally. They also have enough patriarchal-communal problems: shrinking by a breaker, vest, kizzy boots. In a certain sense, "Mitka" is an alternative cultural movement.

Who are these informals?

Passing down the street past the next part of young people, we involuntarily pay attention to brightly dressed, tattooed or specially combined people. "Here are young people!" - We think. However, few of ordinary people Presents that such clothes, hairstyle and tattoos may mean a lot. For us, of course, they mean little. But for young people who are experiencing a difficult period of their lives due to age such clothes are a symbol of something special. What? Let's try to figure out.

Informals - who are they?

Who are these informals? First of all, informals are a social group. As a rule, the term refers to those young people who seek in any way to stand out from society around them. The desire for informal cultures occurs in a person usually in adolescence. However, exist a large number of Cases when people remain in love for a long time. This is due to the deep awareness of the ideas of the informal movement. Subsequently, such people become a certain spiritual inspirations of young people. They are constantly in a circle of young people and are engaged in the fact that they are spelled out in the informal "rules of rules" of their culture. Naturally, the set of rules does not imply a legal document. Rather, it is just the views and traditions of a certain informal culture.

Perhaps the most frequent cause For the emergence of an informal group - this musical direction. On these yeast, basic informal cultures are formed. For example, hippie, metalists, rappers, indie and so on. Music has some kind of magical influence on young people. Famous musical groups should feel great responsibility for being transmitted from the scene. In order to understand who is such informals or what it means to be, for example, a metalist, you need to love music in the style of metal. Without awareness of music and without her adoption, no person will be truly adopted in one or another informal culture.

Another popular cause of informal crops is a political and historical situation. For example, Nazism in Germany was also an informal culture that has grown into the car for murder of a global scale.

From this point of view, the history of the occurrence of hippie culture is interesting. Initially, the movement of the hipsters (from the word "beat" or "blow"). They can be considered the progenitors of all informal cultures of the current world. The movement originated in the 50s in the United States of America. During World War II, many young people lost their parents, after which their generation was called broken. These young people expressed their grief and protest, dressed in ripped jeans, sagging sweaters and old sneakers. Against the background of the rest of schoolchildren in jackets and ties, hipsters looked like beggars. Such clothes and often causes Informals were a challenge to the traditional polls of society. By the end of the 50s, the drug LSD drug was invented by order of the USA, which was intended to destroy the low-crumbling layers of youth. According to studies, up to 60% of those actively used by LSDs died of heart attacks. But the situation quickly emerged from under control. Drugs turned into a national misfortune. In that environment, such the greatest musical groups arose as "The Doors", "Led Zeppelin" and " Rolling Stones"Musicians actively took drugs and wrote songs under their impact. Groups were very popular, which led to the formation of the hippie movement. These young people led a messy lifestyle, they used light drugs, traveled from the city to the city at various musical festivals. Their motto was famous expression: "Make love, not war" that in translation to Russian sounds like "Cleani love, not war."