====================================================================================

By Sean O'Hagan/guardian.co.uk
Duke is waiting for me at
the entrance to the Bethel Woods Centre for the Arts, near Woodstock, in
upstate New York. He is not hard to spot: his snow-white hair and beard are
both long and flowing and he is wearing an acid-bright tie-dye T-shirt, faded
denims and plastic sandals. He resembles a reincarnated and even more rotund
Jerry Garcia.
"You made it,
man," he says, clasping my hand in the universal hippie handshake and
embracing me in a gentle bear hug. He guides me over to a waiting golf cart. I
climb on board and, with Duke at the wheel, we trundle over the brow of the
hill and into rock history.
A few minutes later, we are
standing at Hippie Ground Zero, the spot where the Woodstock festival stage
once stood. The hill that rises gradually away from us looks smaller than I had
imagined, a fraction of the acreage of Glastonbury, say, but it was here, on
the now legendary weekend of 15-18 August 1969, that an estimated quarter of a
million young people gathered, with the same number spread out though the
surrounding woods and all along the car-choked roads nearby. On the second day
of the festival, the traffic stretched back to the George Washington Bridge in
New York City - two hours' drive and 90 miles away. As Arlo Guthrie announced
from the stage, "The New York Thruway is closed, man. Ain't that
far-out." And, for once, it really was.
Duke had travelled all the
way from Texas with his best friend, arriving on the Thursday night to find
more than 50,000 people already there. The stage was still being built and the
fence around the site was still being erected. People lay on the grass, stoned,
watching and waiting, while road crews fuelled on Blue Sunshine LSD worked
frantically through the night. When it started to rain, the crowd retreated
under the trees nearby; a portent of what was to come. "Me and my buddy
drank some beer and smoked some weed," says Duke, grinning, "then we
got separated in the crowd and I ain't seen him since."
Now approaching retirement
age, Duke has been living in and around Bethel since that weekend 40 years ago.
When the Centre for the Arts opened last year, he landed every ageing hippie's
dream gig. His title is "Site Interpreter", which means he's the
official tour guide for the Woodstock festival theme park. "They should
excavate the site," he says as we wander around. "They'd find all
kinds of artefacts in the earth. Everything that was buried by the bulldozers:
sleeping bags, flags, shoes, T-shirts, bottles, hash pipes. It's all in the earth,
man, relics of another time."
He points out two huge lumps
of concrete lying in a corner of the field, part of the stanchions on which the
stage was erected. Nearby, under a fluttering American flag, is a monument that
looks like a tombstone for the hippie dream. In the centre of the field, a
totem pole stands with the faces of three of the hippie fallen carved on it:
Jimi Hendrix, Janis Joplin and Jerry Garcia. Everything else about the
landscape, though, is neat and well-tended, fenced in and fenced off. There are
paved car parks where tents once stood and you now have to pay to walk on the
site of the world's most famous free festival. Yesterday's mass utopian moment
has become today's hippie-themed heritage site.
There is something sad and sadly
inevitable about the transformation but Duke is still flying the freak flag,
still channelling the cosmic energy of that long gone moment. "It's still
a sacred place," he says as we stand where Sly laid down his supercharged
soul-funk, Santana whipped up a Latin-rock storm, and Hendrix reinterpreted The
Star-Spangled Banner as an anthem for America's doomed youth, drafted to fight
in Vietnam. "You can still feel the energy," says Duke. "I
recently took David Crosby around the site. We stood right here and he looked
up at the hill and said: 'Duke, I can feel it, man. The vibe is still
here.'"

Woodstock has entered the
public consciousness as the high watermark of hippie idealism - "Three
Days of Peace & Music" - but it was an event that succeeded against
almost insurmountable odds. Fraught with organisational and logistical
difficulties, dogged by bad weather and chronic shortages of food, water and
toilets, it was first declared a financial disaster then a human one.
It took place a year after
violent anti-war protests had rocked the Chicago Democratic convention and a
week after the Manson Family murders in Los Angeles. "Apart from the Moon
landing the previous month, '68 and '69 were horrible years," says Country
Joe McDonald, one of the performers most tied to the Woodstock myth, who plays
a 40th anniversary show at the Bethel Woods Centre on 15 August. "The news
was all about riots, war and governments falling. You had Vietnam escalating
and the Manson killings on prime-time news. It was not a great time and it
suddenly seemed a long way from '67 and the so-called Summer of Love."

"People are cynical
about Woodstock now," says photographer Elliott Landy, then, as now, a
Woodstock native, whose images of the festival have become part of its enduring
mythology, "but the single most important thing to remember is that people
who believed in peace and love were allowed to be together to practise their
beliefs. The New York State Police were taken by surprise by the sheer numbers
and, by then, were too late to control it or stop it. That's a big reason why
it worked as it did. But you cannot just leave a vast sea of humanity to its
own goodwill unless the people therein have the values of goodwill - and love,
peace and togetherness - in the first place."
For all that, the vast
audience that created the original Woodstock vibe, who descended on the hamlets
and scattered farms of Bethel, frightening the livestock and angering the locals,
were drawn there primarily by the promise of great music from some of the
biggest acts of the time, including Hendrix, the Who, Sly and the Family Stone,
Jefferson Airplane and, playing only their second gig, Crosby, Stills, Nash
& Young.
Tim Kelly, a trim,
middle-aged man who now runs his own roofing firm, has returned to the site for
the first time since he came here as a 15-year-old rock fan in 1969. The first
thing he saw then was a bunch of guys pushing part of the security fence down
and a huge crowd streaming through. "I arrived at the actual moment it
became a free festival," he says, laughing. "That's one of my big
memories, that and Creedence Clearwater Revival's set. They hit the first note
of Born on the Bayou on Saturday and this mass of humanity rose to their feet
as one. It was just awesome. Me and my friends were blown away by that. The
power of rock'n'roll."
To middle America, watching
the television news, Woodstock was more than just another rock festival,
though. It made the news first as a social phenomenon, the scale of which
seemed almost unbelievable: nearly half a million kids, smoking dope, bathing
naked and listening to loud rock music that seemed designed to soundtrack the
youth revolution. To the New York Times, it was "an outrage" and an
affront to American values of decency and duty. The parents, concluded a
mean-spirited editorial, were to blame.
Then, when food and water
ran out and the rains came, Woodstock made the news again as a disaster zone.
"HIPPIES MIRED IN SEA OF MUD" ran the headline to another
unapologetically gleeful front page story.
"The heavy rain started
just as Joe Cocker finished his set," remembers Becky Sandmann, from
Wilmington, Delaware, who has come back to visit the site with her teenage
60s-obsessed son. "Then it became the world's biggest mud bath. Local kids
with tractors were charging $10 to drag cars out of the mud. The thing is,
though, a lot of people were prepared for the rain. You don't hear so much
about that. I mean, we were hippies but practical ones. We had water, food,
waterproof clothes. We were seasoned campers. We only heard it was a disaster
area when we rang our parents afterwards." For the organisers, though, the
festival became a disaster as soon as it became free.
Flashback to Saturday 16
August 1969, backstage at Woodstock. Artie Kornfeld, co-organiser of the
festival, is being interviewed for TV news.
TV reporter: "Mr
Kornfeld, is this a financial success?"
Kornfeld: "No, man,
it's a financial disaster. [Laughing] .... Financially, this is a total
disaster."
TV reporter: "But you
look so happy."
In 1969, Art Kornfeld, at
26, was one of the most successful and hippest young guns in the music
business, the writer of more than 75 hit songs and the youngest ever
vice-president of Capitol Records. He had become good friends with another
ambitious young hipster, Michael Lang, who managed rock groups and shared his
fondness for grade A marijuana. They were planning to build a recording studio
in Woodstock, where Kornfeld had a second home.
"We were talking and
smoking one night in my apartment in New York and I had this kind of
vision," says Kornfeld, who, at 66, remains an ebullient character with a
neat line in shameless self-mythology. "Suddenly I didn't see a studio but
a huge gathering. I saw the possibility for something new, something that would
reflect all this new music that was coming through, these new ideas, this sense
of a change - social and political - that was in the air. That's why I was so
blown away when I saw the crowds at Woodstock, man. People thought I was stoned
when I was talking to that TV guy but I wasn't. I was shocked in a kind of
shamanistic way because I had seen it already a whole year before."
This may be so but, from the
off, the event was conceived as a profit-making three-day concert that would
feature the best groups of the era. In February 1969, Kornfeld and Lang had
visited the Manhattan offices of a company called Challenge International,
which was run by two Wall Street mavericks called John Roberts and Joel
Rosenman. The previous year Roberts and Rosenman had placed an advert in the
New York Times that read, "YOUNG MEN WITH UNLIMITED CAPITAL LOOKING FOR
INTERESTING, LEGITIMATE INVESTMENT OPPORTUNITIES AND BUSINESS IDEAS."
They had then spent months
sifting through more than 5,000 replies, none of which captured their keen
entrepreneurial imaginations. Then two stoned-looking hippies came knocking on
their door with a vision of love, peace, music... and big bucks. A few hours
later, Kornfeld and Lang left with a guarantee of $165,000 to stage a three-day
festival that would cater to around 50,000 punters, each of whom would pay $6
per day. From the off, there was big money riding on Woodstock. At one point,
the Beatles and Dylan were mooted as headliners, but, by then, the once Fab
Four were disintegrating back in Blighty and Bob, ironically, was holed up in a
mansion in the small town of Woodstock in the woods in upstate New York, deep
in retreat from fame, hard drugs and his own carefully created mythology.
The first big problem for
Kornfeld and Lang was finding a suitable site not far from New York. The event
was due to take place in Saugerties until residents objected to the event being
staged in or near the town. Then, with posters already printed announcing a new
venue - a disused industrial park in Wallkill, 35 miles south of Woodstock -
another 11th-hour protest by locals led to a second successful injunction.
Enter Elliot Tiber, a 34-year-old interior designer from Brooklyn whose
holidays were spent helping his family run the struggling El Monaco motel near
White Lake, just east of Bethel Woods. When Tiber heard of the Wallkill
debacle, he rang Lang and invited him to base his operations at the motel,
adding almost as an afterthought that, as president of the Bethel Chamber of
Commerce, he already had a permit to run a yearly arts festival, albeit on a
small scale. (Until now, Tiber has been the forgotten man of Woodstock, but his
book, Taking Woodstock, has just been turned into a film by Ang Lee, director
of Brokeback Mountain.
It was Tiber who put Lang
and Kornfeld in touch with the late Max Yasgur, the local farmer from nearby
Bethel Woods on whose land the festival took place. In Woodstock: Three Days
That Rocked the World, one of a number of new books marking the anniversary,
Max's son, Sam, explains his father's raison d'être. "The summer of '69
was a very wet summer. We couldn't get hay in the barn. When you have that many
cattle and you're going to have to put up enough hay to get 'em through the
winter...." In other words, Kornfeld and Lang were the answer to this
struggling farmer's dream. His neighbours, though, were incensed, fearing a
hippie invasion that would damage their land. But the extraordinary thing about
Woodstock was that there was very little trouble; even when the rains came, the
crowd responded by caring for each other.

"The hippies were
polite, man," says Duke. "It was all 'please' and 'thank you' and
'sorry to bother you', and that won over a lot of the locals who let them use
their phones and showers and gave then water. But we left a mess, man, an
unholy mess. I stayed around with the crew of volunteers who cleaned up afterwards,
and it wasn't all mud. There was a hell of a lot of shit, man. I spent a lot of
time explaining to locals that if you have 500,000 people in one place,
somebody's going to shit on your lawn."
As it turns out, it wasn't
just the locals who were worried about trouble. Kornfeld tells me that in the
months leading up to the festival, he travelled the country, trying to make
contact with every left-wing revolutionary underground group in America - the
Black Panthers, the SDS, the Weathermen, the Yippies. "I invited them to
come along for free in the spirit of peace and love, not violent revolution.
They all showed up, too," he says, laughing his strange stoner laugh.
"I remember a huge gang of Black Panthers arriving on motorcycles, and,
right away, they started up with some serious attitude - 'No white middle-class
mofo is going to tell us where to park our bikes.' I said: 'Listen, guys, you
can park your bikes where you want. Have a nice day.' That's all it took. Our
entire security was 1,600 peaceful volunteers. No guns. No anything. We had a
simple policy: no confrontation. And for three days, man, it worked. It really
worked."

When the crowd grew
restless, performers were cajoled to play impromptu sets. During one lengthy
gap, Country Joe strolled on stage with an acoustic guitar and sang his
I-Feel-Like-I'm-Fixin'-to-Die Rag, leading 500,000 people in his Fuck Cheer -
"Gimme an F, gimme a U...". Did he sense trouble simmering? "Oh
yeah. There were a few troublemakers, all right. There was this militant group
from Manhattan, The Motherfuckers. They torched a hamburger van. I guess they
didn't like hippie capitalists. Their whole trip was, 'It's a free festival,
motherfucker, and that applies to your hamburgers too.'"
It may have been one of this
gang then, who, high on bad acid, pulled a gun on Artie Kornfeld in the
backstage area. "I was chatting to David Crosby and Stephen Stills when
this crazy revolutionary dude suddenly appears and sticks a gun to my
forehead," says Kornfeld, still sounding freaked out. "He's shouting,
'I'm going to blow you away, you fuckin' hippie capitalist pig!' It looked bad,
then Stills's roadie, who was a big guy, jumped him from the back and took him
down. But it was scary, man. I thought, 'I'm going to die right there in the
middle of all this peace and love.'"
In the end, only two people
died at Woodstock: one kid got run over accidentally by a tractor, another
overdosed on heroin. "The audience was mainly middle-class kids with long
hair from New York," says Country Joe. "Most people were there to dig
the music and to party. The audience wasn't dissatisfied, man, the audience was
happy. Abbie didn't get that."

Abbie Hoffman was the arch
political prankster of America's late 60s radical left, a ubiquitous and, to
some, intensely annoying presence at every hippie gathering. A veteran of the
Chicago Convention riots and a defendant in the ensuing "Chicago
Eight" conspiracy trial, Hoffman gatecrashed the festival with his fellow
Yippie activists intent on "liberating" Woodstock from the hippie
capitalists. He even inveigled $65,000 out of the organisers on the very eve of
the event with his threats to turn it into a rerun of Chicago. With the money,
he hired a printing press to disseminate the Yippie message of mischievous
revolution to the bedraggled masses and set up a crash tent for the inevitable
hordes of drug casualties. Alongside another collective, the Hog Farm, who gave
out free food, the Yippies, ironically, helped keep Woodstock peaceful.
"There's no morality here," Hoffman told a journalist. "The
helicopters bring champagne for Janis Joplin's band, and people are sick in the
field. I'm the conscience of the movement." He had a point.
Surprisingly, even Kornfeld
agrees. "I loved Abbie, man. He was the Thomas Jefferson of the
underground. A dissenting voice. The only thing is, he never shut up. He had
some kind of power, though, the power of the court jester to say what people
needed to hear but didn't want to hear."
Ever the scene-stealer,
Hoffman walked on stage during the Who's set and tried to make a speech drawing
the audience's attention to the plight of his friend, John Sinclair, the jailed
leader of the White Panther party and one-time manager of Detroit band the MC5.
"I think this is a pile of shit while John Sinclair rots in prison,"
he shouted just before Pete Townshend's guitar caught him on the back of the
head and sent him reeling into the crowd. "Fuck off my stage," screamed
Townshend, adding: "The next person that walks across the stage is going
to get killed. You can laugh but I mean it." Little was heard of Hoffman
at Woodstock after that.

In his entertaining and
characteristically self-serving speed-written book, Woodstock Nation, Hoffman
wrote in uncharacteristically humble fashion: "Two days ago (the day after
the whole Woodstock thing was over) I realised I had badly misjudged the
event... It might have been the green tab, the red one, the blue... the four
joints, no food, hash, no sleep for five days ... whatever, I had a bummer. One
of those rare trips when everything caves in... It culminated with a battle on
stage with the Who. The battle symbolises my amity-emnity attitude towards that
rock group in particular and the whole rock world in general."
That's Abbie's version
anyway but, like his brief but dramatic onstage intervention, it does highlight
the chasm that already existed between the radical hippie underground of the
late 60s and the emerging rock superstar elite, and by extension, the mass
audience that worshipped them. Of all the performers at Woodstock, Townshend,
tortured proto-punk that he was, seems to have been the one least drawn to its
ethos, seeing only chaos and disorder where others saw peace and harmony. "All
those hippies wandering about thinking the world was going to be different from
that day on," he said later. "As a cynical English arsehole, I walked
though it all and felt like spitting on the lot of them..."
Country Joe, though, sees it
differently. "I saw Townshend pull up in his limo, then do his set, and
leave. That's the sum total of his experience of Woodstock. He played at it but
he wasn't really part of it."
Therein lies the ultimate
irony of the Woodstock nation - the distance between the utopian ideals and the
rock groups who inspired, often voiced, and supposedly symbolised them; the
distance, in fact, between the suddenly exalted rock performers and the
increasingly passive audiences who idolised them. And after the violence of
Chicago, as Peter Doggett wrote in his book, There's a Riot Going On:
Revolutionaries, Rock Stars and the Rise and Fall of '60s' Counter-Culture,
"it was impossible to envisage a mass assembly of the counterculture
without cynicism and even fear". As the revolutionary ideals of the
underground dissipated, though, the rock gig became less of a truly communal
event, and more of an old-style form of entertainment.
Peter Coyote, an actor,
writer and veteran activist - though he hates the word - helped set up the
Diggers, the most celebrated of all San Francisco's many radical collectives.
"We put on shows at Golden Gate Park with the Dead and Jefferson Airplane,
and the groups were part of the community they emerged out of, not some
superstars. We had multiple stages, diversions, communal entertainment. There
is something slightly fascistic about sitting in a huge auditorium focusing all
the energy on one group far away on stage. It reduces the audience to pure
passive consumers. There's nothing radical about that."
That distance and passivity
would be illustrated in the most darkly dramatic terms just over three months
later when another huge rock festival took place, this one in northern
California, an event that has since come to be seen as the death of the peace
and love era that Woodstock so symbolised. No other group, not even the Who,
illustrated the distance between performer and audience like the Rolling
Stones. By 1969, the Stones' outlaw attitude had shaded into a kind of
cavalier, almost aristocratic arrogance and, more often than not, their
audience was on the receiving end of it.
The Stones toured America on
the back of Let it Bleed, a darkly powerful album with tracks such as Midnight
Rambler - about a deranged serial killer - and Gimme Shelter, which told of
"a storm a-threatenin'" wherein rape and murder would be "just a
shot away". In July, founder member Brian Jones had become the first
rock'n'roll casualty of the era, drowning in his swimming pool after taking a
lethal cocktail of drink and drugs. As the tour rumbled though America - with
Jagger singing Sympathy For the Devil in a magician's cloak and
pentagram-embroidered vest - the news broke of the arrest of Charles Manson and
his so-called Family, a collective-cum-cult who had descended from the hills of
the Californian desert to torture and murder their victims. Here was America's
hippie nightmare made murderously real.
From within the radical
counterculture came rumblings of discontent, mainly centred on the high cost of
tickets - seven or eight dollars instead of the usual four or five. "Can
the Rolling Stones actually need all that money?" asked the influential
music journalist Ralph Gleason, adding: "Paying six or seven dollars for
an hour of the Stones a quarter of a mile away because the artists demand such outrageous
fees says a very bad thing to me abut the artists' attitude to the public. It
says they despise their audience."
Though the Stones had
intended playing a show that lasted only half an hour, but were convinced
otherwise by incensed promoters, Gleason's very public criticism stung Mick
Jagger. At a press conference in New York in late November, he announced that
the group would play a free show in Golden Gate Park in San Francisco on 6
December. Unfortunately, no permission had been granted for the concert and it
was almost immediately denied. The Stones then contacted Woodstock promoter
Michael Lang, who, together with the Grateful Dead's manager, Rock Scully,
began flying around California in a helicopter trying to find another suitable
outdoor venue. Their frantic search ended just days before the concert date
and, on 5 December, Californian radio stations announced that the show would
take place the next day at the Altamont Speedway, way out in the harsh and
isolated desert scrublands of northern California.

Altamont was the inverse of
Woodstock, although the two had much in common: a last-minute relocation to a
different site, camera crews recording the event for feature films (Woodstock
and Gimme Shelter), three groups - CSNY, Jefferson Airplane and the Grateful
Dead - and the presence of potential troublemakers intent on puncturing the
illusion of universal peace and love. At Altamont, though, the troublemakers
did not even have to contend with the onsite security; they were the onsite
security.
It is still unclear how the
Hells Angels were invited to provide security for the Rolling Stones free
concert. The music writer Stanley Booth later recalled in his chillingly
evocative book, The True Adventures of the Rolling Stones, that Rock Scully met
the Stones at their concert in Oakland, California in November 1969 and
insisted "The Angels are righteous dudes. They carry themselves with
honour and dignity."
The infamous biker gang was
a fixture at rock gigs on the West Coast and often assumed the role of guardian
angels, having forged an uneasy alliance with groups including the Dead and
Steppenwolf as well as Ken Kesey's travelling troupe of fabled peaceniks, the
Merry Pranksters. The Hells Angels were not peaceniks, though, nor pranksters.
In his history of the Grateful Dead, A Long Strange Trip, Dennis McNally
describes a meeting between Sam Cutler, the Stones' tour manager, and two Bay
Area Hells Angels, Sweet William and Frisco Pete, in which the fateful contract
was drawn up between the world's "baddest" band and the world's
baddest biker gang.
"We don't police
things," Sweet William said. "We're not a security force. We go to
concerts to enjoy ourselves and have fun."
"Well, what about
helping people out - giving directions and things?" asked Cutler.
"Sure, we can do
that."
When Sam asked how they
might be paid, Sweet William replied, "We like beer." The deal,
McNally wrote, was done for 100 cases.
From the start, the Altamont
festival was a disaster in waiting. The stage was too low, the crowd too close,
the Angels too wired on beer and bad acid. Such was the rush to stage the
festival that there were no food or drink outlets, and few toilets.
"It was a strange and
ominous place," says Eamonn McCabe, the Guardian photographer who attended
Altamont as a 20-year-old, having pitched up in San Francisco to study film.
"I arrived quite early in the day and it was so packed and so
claustrophobic. I was intent on filming the Stones on my little Super 8 but it
took me hours to push my way though to the front of the stage. I got there for
Crosby, Stills, Nash and Young and it all seemed quite peaceful. Then, during
the Airplane's set, I saw this kid being attacked by Hells Angels. He was a big
guy, obviously off his head, and he started stripping off. The nudity seemed to
anger them and they waded in. I tried to run like everybody else, but there was
no room to run."

Jefferson Airplane's Marty
Balin was beaten unconscious when he jumped into the crowd to try and stop the
Angels pummelling another hippie kid with pool cues. He was the only musician
who physically intervened. When the Stones arrived by helicopter in
mid-afternoon, Jagger was punched in the face by a spooked-out kid screaming,
"I hate you! I hate you!" The backstage area looked like a field
hospital as casualties were carried in, unconscious, and announcements were
made over the PA for medical assistance.

"Fights were breaking
out everywhere, one hair-raising thing after another," wrote Rolling Stone
writer David Dalton years later in his scathing essay Altamont: An Eyewitness
Account. "Jerry Garcia's old school bus became the Dead's dressing room.
Jerry was shaking and huddling with Mountain Girl on the floor of the bus
through the worst of the fighting - the Hells Angels and guns and pool cues and
all of that. They'd arrived fully medicated - gummy opium, mescaline and half a
key of rolled joints, but all the dope in the world wasn't going to help a
bummer like this."
Events reached their deadly
climax when a young black man, Meredith Hunter, taunted by the Angels until he
produced a small pistol and waved it in the air, was set upon, knifed several
times in the neck and shoulders and then beaten to death while the Stones
played on unawares.

"What I remember is
that as the darkness fell, the danger seemed to increase," says McCabe.
"The drama was always going to be the Stones. Mick going through his
Satanic stage. But when the violence stated erupting all around him, he
suddenly seemed so small and vulnerable."
By then, the Grateful Dead
had already fled the site in a helicopter, refusing to play, such was the fear
that gripped them in their hallucinogenic haze. The Stones soon surrendered the
stage and did likewise, their entourage piling into the choppers that awaited
them. They landed minutes afterwards, shell-shocked, in a LA airport terminal.
"Mick sat on a wooden bench...," wrote Stanley Booth. "He was
bewildered and scared, unable to comprehend what had happened - who the Hells
Angels were or why they were killing people at his free peace and love show...
'I'd rather have the cops,' Mick said."
Like Woodstock, the Altamont
free festival was also filmed for posterity and when directors the Maysles
brothers played back their footage they found that the killing of Meredith
Hunter had also been captured on camera. The resulting movie, Gimme Shelter,
remains the most chilling document of a tumultuous time, as disturbing and
shocking still as the Woodstock film is celebratory. After Altamont, as Stanley
Booth later put it, "the Stones did comedy". Well, not quite, but
they did sail close to rock cabaret at times.
Forty years on, it seems
extraordinary that Woodstock and Altamont - one the dream, the other the
nightmare - were less than four months apart. "People like bookends,"
says Country Joe McDonald. "Woodstock and Altamont seem like bookends to
the great social experiment of the late 60s. But, really, they weren't.
Altamont went wrong for practical reasons - a bad site, bad organisation,
greed, arrogance, stupidity. Woodstock worked because people didn't feel used.
If you want to attach big social significance to Woodstock, I really don't see
anything negative about it. It was progressive, gender-wise, race-wise. It was
a triumph of technology. A template for every successful festival since."
He takes a deep breath.
"And what's so bad about peace and love and looking out for each other?
But it frightened people then, and still does now. The conservative right still
blame it for every damn thing. Well, take a look around you. The alternative
isn't looking so great right now, is it? For me, Woodstock was never the
beginning; it was a beginning. Real change takes time."
He stops and laughs, as if
to himself. "Then again, it's 40 years on and I can't believe that I'm
still getting mileage out of it. I mean, what a fucking gift!"
© 2009 Guardian News and
Media Limited