San Francisco

Some time later there was much cross-pollination with San Francisco area writers (Ginsberg, Corso, Cassady and Kerouac each moved there for a time). Ferlinghetti (one of the partners who ran the City Lights Bookstore and press) became a focus of the scene as well as the older poet Rexroth, whose apartment became a Friday night literary salon. Rexroth organized the famous Six Gallery reading in 1955, the first public appearance of Ginsberg's poem Howl.

An account of the Six Gallery reading forms the second chapter of Jack Kerouac's 1958 novel The Dharma Bums, a novel about another poet that read at the event: Gary Snyder (written about under the name of "Japhy Ryder"). Most of the people in the Beat movement had urban backgrounds and they found Snyder to be an almost exotic individual, with his backcountry and rural experience, and his education in cultural anthropology and Oriental languages. Lawrence Ferlinghetti has referred to him as 'the Thoreau of the Beat Generation". One of the primary subjects of The Dharma Bums is Buddhism, and the different attitudes that Kerouac and Snyder have towards it. The Dharma Bums undoubtedly helped to popularize Buddhism in the West.

Women of the Beat Generation

There is typically very little mention of women in a history of the early Beat Generation, and a strong argument can be made that this omission is largely a reflection of the sexism of the time rather than a reflection of the actual state of affairs.

Joan Vollmer (later, Joan Vollmer Adams Burroughs) was clearly there at the beginning of the Beat Generation, and all accounts describe her as a very intelligent and interesting woman. But she did not herself write and publish, and unlike Neal Cassady, no one chose to write a book about her; she has gone down in history as the wife of William Burroughs, killed by him in a shooting incident. (This is sometimes termed "accidental" but the actual events allow for multiple interpretations, ranging from murder to "assisted suicide".)

Gregory Corso insisted that there were many female beats, in particular, he claimed that a young woman he met in mid-1955 (Hope Savage, also called "Sura") introduced Kerouac and Ginsberg to subjects such as Li Po and was in fact their original teacher regarding eastern religion (this claim must be an exaggeration, however: a letter from Kerouac to Ginsberg in 1954 recommended a number of works about Buddhism).

Corso insisted that it was hard for women to get away with a Bohemian existence in that era: they were regarded as crazy, and removed from the scene by force (e.g. by being subjected to electroshock). This is confirmed by Diane di Prima (in a 1978 interview collected in The Beat Vision):

I can't say a lot of really great women writers were ignored in my time, but I can say a lot of potentially great women writers wound up dead or crazy. I think of the women on the Beat scene with me in the early '50s, where are they now? I know Barbara Moraff is a potter and does some writing in Vermont, and that's about all I know. I know some of them ODed and some of them got nuts, and one woman that I was running around the Village with in '53 was killed by her parents putting her in a shock treatment place in Pennsylvania ...

However, a number of female beats have perservered, notably Joyce Johnson (author of Minor Characters); Carolyn Cassady (author of Off the Road); Hettie Jones (author of How I Became Hettie Jones); Joanne Kyger (author of As Ever; Going On; Just Space); Harriet Sohmers Zwerling; and the aforementioned Diane di Prima (author of This Kind of Bird Flies Backward, Memoirs of a Beatnik). Later, other women writers emerged who were strongly influenced by the beats, such as Janine Pommy Vega (published by City Lights) in the 1960s, and Patti Smith in the early 1970s.

The Beatnik stereotype

The term Beatnik was coined by Herb Caen of the San Francisco Chronicle on April 2, 1958 as a derogatory term, and was probably a reference to the recent Russian satellite Sputnik. Caen's coining of this term appeared to suggest that beatniks were (1) "far out of the mainstream of society" and (2) "possibly pro-Communist". Caen's new term stuck and became the popular label associated with a new stereotype of men with goatees and berets playing bongos while women wearing black leotards dance. It should be noted that thousands of young people on college campuses and even in high schools came to regard themselves as beats or beatniks in the late 1950s and very early 1960s and many of them behaved in a manner very similar to that of the popular stereotype; indeed they comprised a cultural movement of sorts, apart from the literary beats, and often were proud to be called beatniks.

Influences on Western culture
There are many authors who can claim to be influenced by the beats (see the individual articles for each of the Beat writers); but the Beat Generation phenomenon itself has had a huge influence on Western Culture overall, larger than just the effects of some writers and artists on other writers and artists.

In many ways, the Beats can be taken as the first subculture (here meaning a cultural subdivision on intellectual/artistic/lifestyle/political grounds, rather than on any obvious difference in ethnic or religious backgrounds). During the very conformist post-World War II era they were one of the forces engaged in a questioning of traditional values which produced a break with the mainstream culture that to this day people react to -- or against.

There's no question that Beats produced a great deal of interest in lifestyle experimentation (notably in regards to sex and drugs); and they had a large intellectual effect in encouraging the questioning of authority (a force behind the anti-war movement); and many of them were very active in popularizing interest in Zen Buddhism in the West.

A quotation from Allen Ginsberg's A Definition of the Beat Generation as published in Friction, 1 (Winter 1982), revised for Beat Culture and the New America: 1950-1965:

Some essential effects of Beat Generation artistic movement can be characterized in the following terms:

• Spiritual liberation, sexual "revolution" or "liberation," i.e., gay liberation, somewhat catalyzing women's liberation, black liberation, Gray Panther activism.
• Liberation of the word from censorship.
• Demystification and/or decriminalization of some laws against marijuana and other drugs.
• The evolution of rhythm and blues into rock and roll as a high art form, as evidenced by the Beatles, Bob Dylan, and other popular musicians influenced in the later fifties and sixties by Beat generation poets' and writers' works.
• The spread of ecological consciousness, emphasized early on by Gary Snyder and Michael McClure, the notion of a "Fresh Planet."
• Opposition to the military-industrial machine civilization, as emphasized in writings of Burroughs, Huncke, Ginsberg, and Kerouac.
• Attention to what Kerouac called (after Spengler) a "second religiousness" developing within an advanced civilization.
• Return to an appreciation of idiosyncrasy as against state regimentation.
• Respect for land and indigenous peoples and creatures, as proclaimed by Kerouac in his slogan from On the Road: "The Earth is an Indian thing."
• The essence of the phrase "beat generation" may be found in On the Road with the celebrated phrase: "Everything belongs to me because I am poor."