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By Ernest Thompson Seton

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The two world wars appeared not to have changed the considerable economic differentiation in society, and young people saw little justification in seeking to retain the key elements of such a society. Nevertheless they still wanted values to live by, and many sought these in political movements or in what they saw as a more personalized approach to religion. When young people developed a style of living and set of values, different to mainstream society, they often became known as ‘drop-outs’, a term which became increasingly common from the mid-1960s onwards.

On the one hand, in a groundswell of anger at the unfairness of the segregation system, the black community mounted a boycott of the bus system in Montgomery even though this created considerable hardship for those working, who often had to walk a long way to their employment. On the other hand, the boycott also cost the bus company a great deal in lost 22 Hinduism and the 1960s revenue. The boycott lasted over a year but was finally successful in acting as a catalyst for the removal of racial segregation on Montgomery buses.

M. (1999) Zen and the Art of Motorcycle Maintenance. London: Vintage. Watts, A. (1999) The Culture of Counter-Culture. North Clarendon, VT: Tuttle Publishing. PART TWO Hinduism and the counter-culture 4 The philosophy of Hinduism and its attractions for the counter-culture Summary This chapter suggests ways in which the philosophical and sociological underpinnings of Hinduism have made them appealing to young people within the counter-culture. These include a broad moral relativism, an absence of rigid structural organization within the religion, no single authority at the head of the religion, the freedom to select one’s own teacher and interpreter of the faith and a general absence of theocratic injunctions to control the behaviour of adherents.

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Animal heroes by Ernest Thompson Seton

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