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Utopia and the Burning Man Project Gracen Lila Kovacik University of South Florida, [email protected]

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Utopia and the Burning Man Project Gracen Lila Kovacik University of South Florida, Gracenkovacik@Gmail.Com University of South Florida Scholar Commons Graduate Theses and Dissertations Graduate School 1-1-2015 Tell Sir Thomas More We've Got Another Failed Attempt: Utopia and the Burning Man Project Gracen Lila Kovacik University of South Florida, [email protected] Follow this and additional works at: http://scholarcommons.usf.edu/etd Part of the American Popular Culture Commons, and the Philosophy Commons Scholar Commons Citation Kovacik, Gracen Lila, "Tell Sir Thomas More We've Got Another Failed Attempt: Utopia and the Burning Man Project" (2015). Graduate Theses and Dissertations. http://scholarcommons.usf.edu/etd/5831 This Thesis is brought to you for free and open access by the Graduate School at Scholar Commons. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. Tell Sir Thomas More We’ve Got Another Failed Attempt: Utopia and the Burning Man Project by Gracen Kovacik A thesis submitted in partial fulfillment of the requirements for the degree of Master of Liberal Arts with a concentration in the Humanities Department of Humanities College of Arts and Sciences University of South Florida Major Professor: Andrew Berish, Ph.D. Benjamin Goldberg, Ph.D. Sara Dykins Callahan, Ph.D. Date of Approval: March 19, 2015 Keywords: Counterculture, Hope, Ernst Bloch, Decommodification, Radical Self- Reliance Copyright © 2015, Gracen Kovacik ACKNOWLEDGMENTS I would like to acknowledge my advisor, Dr. Andrew Berish, for assisting me through the process of mediating this difficult terrain. Thank you to my committee members, Dr. Sara Dykins Callahan, and Dr. Benjamin Goldberg for their continued faith in the viability of this project. The members of my Humanities cohort, Dan, Danielle, Eric, Max, Rene, and Vincent have not only provided thoughtful feedback, but also some much needed comic relief, and to Sean Swenson for entertaining my varied neuroses. Lastly, I owe a huge debt of gratitude to my parents, Richard and Cary Kovacik, and my brother and sister, Matt and Mary, without whom I would not be here. TABLE OF CONTENTS Abstract ............................................................................................................................... ii Introduction ......................................................................................................................... 1 Chapter 1: The History of Utopia ....................................................................................... 7 Chapter 2: Utopia Means Elsewhere ................................................................................. 19 Chapter 3: Burning Man Now ........................................................................................... 29 Conclusion ........................................................................................................................ 40 References ......................................................................................................................... 44 i ABSTRACT Burning Man, a weeklong experience in Black Rock Desert, Nevada, has become an oasis for those looking to escape the corporatized grasp of modern culture. Burning Man serves as a reprieve from judgment and allows participants to embrace and perform their inner identities. The intensions of Burning Man have been widely debated, from scholars concentrating on the rejection of consumerism to analyzing sacred space and religious connectivity for festivalgoers. What deserves further analysis, however, is the utopian nature of the event. I will explore previous utopian attempts—literary, political, etc.—and define what characteristics from those societies were present during the inception and following early years of Burning Man. Using the work of Ernst Bloch I will establish Burning Man as a not-yet-conscious utopia, a product of Larry Harvey’s vision, and define the increasingly imminent threats to the event’s utopianism. The segregation of ideas at Burning Man, between veteran Burners and newcomers, is attributed to the perpetual struggle to balance and create meaning within a society designed to provide autonomy for its citizens. I will look at how changes in popularity and population have transformed the once utopian retreat into an amalgam of conflicting ethos. I argue that this once thriving counterculture is facing an extreme shift away from the original structure of the event in terms of meaning, experience, and understanding. ii INTRODUCTION Countries across the world, and specifically the United States have experienced a boom in music and arts festivals over the last decade. Some of the most popular festivals including Lollapalooza (1991) and Glastonbury (1970s), that have been around longer, have become the prestigious framework on which these new budding festivals emulate. Possibly the most well known, Woodstock, defined what it meant to be a part of the American counterculture in 1969. More recently, though, festivals have become integral to popular culture with the birth of newer festivals such as Governors Ball (2011), Firefly Music Festival (2012), and TommorowWorld (2013). Schedules are planned around festival season, and lineup announcements are eagerly awaited. Festivals, whether art, music, or both, are a transformative place and fulfill a larger desire than simply hearing popular bands live. There is a yearning to seek out community, inclusion, spontaneity, and freedom, and festivals provide it. During a time dominated by a surge of dystopian blockbuster films and best-seller books like The Hunger Games and the Divergent series, we are either preoccupied with constructing the ideal space, or tearing it down. It is this obsession, or desire, for change that is so intriguing. Burning Man embodies both of these preoccupations, but in different ways. To some, the ideal space is just beginning to be constructed in Black Rock Desert, while to others it is already in the process of being torn down. It is my intention to address the utopian nature of Burning Man, using previous examples of utopian text, and explore dystopian threats that could make it crumble down. An impromptu burn on Baker Beach in 1986 was the catalyst for a countercultural phenomenon that now attracts over 60,000 participants to Nevada’s Black Rock Desert during 1 Labor Day weekend. Burning Man began as a form of “radical self-expression” for Larry Harvey and friend Jerry James and has evolved into a temporary city that provides visitors with autonomy, experience, and meaning. This anarchist retreat became a place away from societal rules, expectations, and judgments—a venue where participants could experiment with drugs, guns, and most famously, fire. Black Rock Desert thus served as a blank canvas for participants to paint their inner selves, a contemporary utopia. Burning Man does not imitate any other social structure that we have seen in the past; it is completely unique. However, many of its characteristics have utopian tendencies, from the enforcement of inclusivity, to the isolated desert where it takes place. Originally, awareness of Burning Man spread through strong ties, friend to friend through word of mouth, attendees in the close community were united through one or two degrees of separation. However, increasing attendance rates and popularity within mainstream culture has led the event to depart from its original structure, despite opposition from veteran Burners. This departure has threatened the utopian nature of the event and, ultimately, my research will pose the question of the possibility of such a utopian society in 21st century America, and what it means in the larger contextual issue of community. Burning Man, undoubtedly, began as a high-minded countercultural phenomenon, adopting utopian characteristics with the aim of creating a unique space with shared ethos. Its primary tool in this creation was hope. Through my research I have found that increased population, media coverage, and outside capitalist pressures have continued to erode hope, thus transforming the Burning Man utopia into a voyeuristic, mass-consumed, popular culture charade. As the Shins say in their song So Says I, “tell Sir Thomas More we've got another failed attempt,” because Burning Man has missed the mark. 2 Burning Man is a weeklong experience, beginning on the last Monday of August and ending with the first Monday in September. Originally located on Baker Beach in San Francisco, Burning Man eventually relocated to its current home in Black Rock Desert in 1991. The event gets its name from the large wooden figure, or effigy, that is burned the Saturday before the festival’s end, a figure that the founder claims bears no meaning. The city, titled Black Rock City for this week alone, is arranged in a series of concentric half-circles that ultimately form a crescent shape. Each circle is named according to that year’s theme and used as demarcations for the street grid. The innermost circle was, is, and always remains titled Esplanade. On these avenues hundreds of theme camps, or campsites where participants adopt a singular identity, are erected. Among the list of creative camp names are Camp Illuminaughty, Tectonic and Friends, Galactic Jungle, and one of the most well-known camps, Opulent Temple.1 Burning Man is not only an experiment with communal living, but an art festival as well. Black Rock Arts Foundation is responsible for providing grants to artists looking to fund their installations out on
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