According to the definition of the original Greek word, utopia is a place that does not exist; the term implies an idea, an impossible dream. However, Lewis Mumford in The Story of Utopias (1922), making reference to Thomas More’s Utopia, says that while the word utopia is thought to be derived from outopia (a place that does not exist), it could also be derived from eutopia (a good place). In this sense, utopia is an ideal life to be pursued in order to reach that good place (eutopos) but it does not exist (outopos) and probably never will precisely because of the characteristics of human nature. Our brain is still evolving and is made up of various structures, some of which are of ancient origin. Some examples are the reptilian complex for dominance, aggression, and territoriality; the paleomammalian complex; the lymbic system for emotion, reproductive, and parental behavior; and the neomammalian system and the neocortex for language, abstraction, culture, and rationality. These structures follow phylogeny and when activated can undermine the activity of its more noble structure, the cerebral cortex.
Human history has had many utopias since ancient times, those of Plato, Thomas More, Tommaso Campanella, Pierre-Joseph Proudhon, Louis Sebastien Mercier, Etienne Cabet, Edward Bulwer-Lytton, Ebenezer Howard, and others. It is true that utopias have played a positive role throughout history by providing a stimulus for what is, or should be, an ongoing effort to improve human life. Each of us probably has some more or less far-reaching utopian ideas.
Michael Niman’s book describes the People of the Rainbow, a contemporary search for a utopia. The Rainbow Family (or Rainbow Family of the Living Light) started in 1968 during the heroic age of environmentalism (1960-1970) when environmentalism became a self-declared movement. The First National Gathering of the Rainbow Family was a four-day event that took place in Strawberry Lake, Colorado, in July, 1972.
The book is divided into ten pithy chapters, full of details about the practical application of the Rainbow Family principles. One goes from reading a description of a typical tiring day during the annual gathering to the presentation of the life principles followed by the members of this now international group.
Rainbow Family members describe themselves in the invitation to a Gathering: “We, sisters and brothers, children of light, friends of nature, united by our love for each other and our yearning for peace, do humbly invite everyone everywhere to join us in expressing our sincere desire for peace, through prayer, in health and harmony among all.” The invitation is open to all regardless of sex, religion, social status, political opinion, race, nationality, or Babylonian affiliation (Babylon is the name given to society or the world outside the Gathering).
The task of organizing a Gathering is a complex and difficult undertaking. The place chosen must be able to host the Gathering in an environmentally-friendly way, that is, able to sustain people without any long-lasting adverse environmental effects. The site should have potable (or easily treated) water, should be isolated from nearby population or tourist centers, and should have several access roads. The use of money is prohibited at the Gathering, work is encouraged and voluntary, the use of drugs is discouraged, and any adverse impact on the local Babylonian people should be avoided. Several different areas are prepared for various activities to accommodate the large number of participants. For example, various temporary buildings are set up to provide areas for cooking, music, children and expectant parents, alcoholics, and first-aid (CALM or Center for Alternative Living Medicine). It is very important that the environmental impact be minimal, and everything that is used during the Gathering is chosen in light of trying to attain absolute environmental sustainability.
In the Family no individual makes a decision for the group; decisions that need to be made are always made democratically. The person who is speaking holds a feather in his or her hand and then passes it on to the next speaker. The ideology of this democratic, egalitarian movement is centered in the concept of love and respect for oneself, for others, and for the natural world. The roots are based on Indian traditions and references are often made to their prophecies. “When the earth is ravaged and the animals are dying, a new tribe of people shall come unto the earth from many colors, classes, creeds, and who, by their actions and deeds, shall make the earth green again. They will be known as the warriors of the Rainbow.” This is one of the prophecies that can be found on the unofficial website of the Rainbow Family.
Many Rainbow people see themselves as an incarnation of the “Indians of old.” Feathers, tepees, Indian ceremonial dress, drums, wigwams, Indian ritual (imitated or imagined) appear during the Gathering. In the Rainbow Oracle we can read that “The true spirit of the Indians is reborn in the Family.” According to the author, this aspect nevertheless is not folklore but fakelore or pseudo-folklore (see chapter 7).
Niman discusses the role that the media play in spreading information about those who belong to the Rainbow Family (chapter 8) and the ability of the media to create either positive or negative opinions, depending on how the Family is portrayed. For the most part, the information given by the media has been inaccurate. An example of a negative portrayal and of its consequence is the report of a mother who killed her teenage son to prevent him from participating in a Family Gathering. In general, the Rainbow Family seems to be a group of “aging flower children” or “hippies” who have never matured into responsible adults.
The decision to gather on public land and only on public land has led to a showdown with government bureaucracy (chapter 10). While government agencies have officials and a hierarchical structure, the Rainbow Family doesn’t have any official leaders. All decisions are made using democratic methods: each member has a voice and a vote. No member is categorized according to an official title. Egalitarianism and bureaucracy do not mix. Due to these two incompatible worlds, the behavior of government agencies towards the Family has often been hostile and abusive.
Times have changed. While peace, democracy, and sustainable development are on the lips of everyone, problems persist regarding the freedom to gather on public lands. Pepperball taser guns appear in the hands of US government officials (epilogue 2). This behavior is in contrast to that observed in other countries where the relationship with government officials is much more cordial. The Family and its ideas have spread to almost every country in the world.
Niman concludes his beautiful book by saying: “This epilogue has been painful to research and write.” A question posed by one of the Family members remains unanswered: “why are the public officials afraid of us?” Niman’s work is well documented and accurate, and offers a reading which stimulates deep reflection. The appendix, bibliography, ample glossary, original material of the Rainbow Family and photos are very useful. The book could be very interesting for ethnographers in primis, historians, and also (why not?) politicians. The book deserves more than a single reading due to the wealth of its content.
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[Review length: 1197 words • Review posted on September 12, 2012]