As he was the illegitimate son of the Lost Generation, the hipster was really nowhere. And, just as amputees often seem to localize their strongest sensations in the missing limb, so the hipster longed, from the very beginning, to be somewhere. He was like a beetle on its back; his life was a struggle to get straight. But the law of human gravity kept him overthrown, because he was always of the minority—opposed in race or feeling to those who owned the machinery of recognition.

The hipster began his inevitable quest for self-definition by sulking in a kind of inchoate delinquency. But this delinquency was merely a negative expression of his needs, and, since it led only into the waiting arms of the ubiquitous law, he was finally forced to formalize his resentment and express it symbolically. This was the birth of a philosophy—a philosophy of somewhereness called jive, from jibe: to agree or harmonize. By discharging his would-be aggressions symbolically, the hipster harmonized or reconciled himself with society.

At the natural stage in its growth, jive began to talk. It had been content at first with merely making sounds—physiognomic talk—but then it developed language. And, appropriately enough, this language described the world as seen through the hipster’s eyes. In fact, that was its function: to re-edit the world with new definitions…jive definitions.

Since articulateness is a condition for, if not actually a cause of, anxiety, the hipster relieved his anxiety by disarticulating himself. He cut the world down to size—reduced it to a small stage with a few props and a curtain of jive. In a vocabulary of a dozen verbs, adjectives, and nouns he could describe everything that happened in it. It was poker with no joker, nothing wild.

There were no neutral words in this vocabulary; it was put up or shut up, a purely polemical language in which every word had a job of evaluation as well as designation. These evaluations were absolute; the hipster banished all comparatives, qualifiers, and other syntactical uncertainties. Everything was dichotomously solid, gone, out of this world, or nowhere, sad, beat, a drag.

In there was, of course, somewhereness. Nowhere, the hipster’s favorite pejorative, was an abracadabra to make things disappear. Solid connoted the stuff, the reality, of existence; it meant concreteness in a bewilderingly abstract world. A drag was something which “dragged” implications with it, something which was embedded in an inseparable, complex, ambiguous—and thus, possibly threatening—context.

Because of its polemical character, the language of jive was rich in aggressiveness, much of it couched in sexual metaphors. Since the hipster never did anything as an end in itself, and since he only gave of himself in aggression of one kind or another, sex was subsumed under aggression, and it supplied a vocabulary for the mechanics of aggression. The use of the sexual metaphor was also a form of irony, like certain primitive peoples’ habit of parodying civilized modes of intercourse. The person on the tail end of a sexual metaphor was conceived of as lugubriously victimized; i.e., expecting but not receiving.

One of the basic ingredients of jive language was a priorism. The a priori assumption was a short cut to somewhereness. It arose out of a desperate, unquenchable need to know the score; it was a great protection, a primary self-preserving postulate. It meant “it is given to us to understand.” The indefinable authority it provided was like a powerful primordial or instinctual orientation in a threatening chaos of complex interrelations. The hipster’s frequent use of metonymy and metonymous gestures (e.g., brushing palms for handshaking, extending an index finger, without raising an arm, as a form of greeting, etc.) also connoted prior understanding, there is no need to elaborate, I dig you, man, etc.

Carrying his language and his new philosophy like concealed weapons, the hipster set out to conquer the world. He took his stand on the corner and began to direct human traffic. His significance was unmistakable. His face—”the cross section of a motion”—was frozen in the “physiognomy of astuteness.” Eyes shrewdly narrowed, mouth slackened in the extremity of perspicuous sentience, he kept tabs, like a suspicious proprietor, on his environment. He stood always a little apart from the group. His feet solidly planted, his shoulders drawn up, his elbows in, hands pressed to sides, he was a pylon around whose implacability the world obsequiously careered.

Occasionally he brandished his padded shoulders, warning humanity to clear him a space. He flourished his thirty-one-inch pegs like banners. His two- and seven-eights-inch brim was snapped with absolute symmetry. Its exactness was a symbol of his control, his domination of contingency. From time to time he turned to the candy store window, and with an esoteric gesture, reshaped his roll collar, which came up very high on his neck. He was, indeed, up to the neck in somewhereness.

He affected a white streak, made with powder, in his hair. This was the outer sign of a significant, prophetic mutation. And he always wore dark glasses, because normal light offended his eyes. He was an underground man, requiring especial adjustment to ordinary conditions; he was a lucifugous creature of the darkness, where sex, gambling, crime, and other bold acts of consequence occurred.

At intervals he made an inspection tour of the neighborhood to see that everything was in order. The importance of this round was implicit in the portentous trochees of his stride, which, being unnaturally accentual, or discontinuous, expressed his particularity, lifted him, so to speak, out of the ordinary rhythm of normal cosmic pulsation. He was a discrete entity—separate, critical, and defining.

Jive music and tea were the two most important components of the hipster’s life. Music was not, as has often been supposed, a stimulus to dancing. For the hipster rarely danced; he was beyond the reach of stimuli. If he did dance, it was half parody—”second removism”—and he danced only to the off-beat, in a morganatic one to two ratio with the music.

Actually, jive music was the hipster’s autobiography, a score to which his life was the text. The first intimations of jive could be heard in the Blues. Jive’s Blue Period was very much like Picasso’s: it dealt with lives that were sad, stark, and isolated. It represented a relatively realistic or naturalistic stage of development.

Blues turned to jazz. In jazz, as in early, analytical cubism, things were sharpened and accentuated, thrown into bolder relief. Words were used somewhat less frequently than in Blues; the instruments talked instead. The solo instrument became the narrator. Sometimes (e.g., Cootie Williams) it came very close to literally talking. Usually it spoke passionately, violently, complainingly, against a background of excitedly pulsating drums and guitar, ruminating bass, and assenting orchestration. But, in spite of its passion, jazz was almost always coherent and its intent clear and unequivocal.

Bebop, the third stage in jive music, was analogous in some respects to synthetic cubism. Specific situations, or referents, had largely disappeared; only their “essences” remained. By this time the hipster was no longer willing to be regarded as a primitive; bebop, therefore, was “cerebral” music, expressing the hipster’s pretensions, his desire for an imposing, fulldress body of doctrine.

Surprise, “second-removism” and extended virtuosity were the chief characteristics of the bebopper’s style. He often achieved surprise by using a tried and true tactic of his favorite comic strip heroes:

The “enemy” is waiting in a room with drawn gun. The hero kicks open the door and bursts in—not upright, in the line of fire—but cleverly lying on the floor, from which position he triumphantly blasts away, while the enemy still aims, ineffectually, at his own expectations.

Borrowing this stratagem, the bebop soloist often entered at an unexpected altitude, came in on an unexpected note, thereby catching the listener off guard and conquering him before he recovered from his surprise.

“Second removism”—capping the squares—was the dogma of initiation. It established the hipster as keeper of enigmas, ironical pedagogue, a self-appointed exegete. Using his shrewd Socratic method, he discovered the world to the naive, who still tilted with the windmills of one-level meaning. That which you heard in bebop was always something else, not the thing you expected; it was always negatively derived, abstraction from, not to.

The virtuosity of the bebopper resembled that of the street-corner evangelist who revels in his unbroken delivery. The remarkable run-on quality of bebop solos suggested the infinite resources of the hipster, who could improvise indefinitely, whose invention knew no end, who was, in fact, omniscient.

All the best qualities of jazz—tension, élan, sincerity, violence, immediacy—were toned down in bebop. Bebop’s style seemed to consist, to a great extent, in evading tension, in connecting, by extreme dexterity, each phrase with another, so that nothing remained, everything was lost in a shuffle of decapitated cadences. This corresponded to the hipster’s social behavior as jester, jongleur, or prestidigitator. But it was his own fate he had caused to disappear for the audience, and now the only trick he had left was the monotonous gag of pulling himself—by his own ears, grinning and gratuitous—up out of the hat.

The élan of jazz was weeding out of bebop because all enthusiasm was naive, nowhere, too simple. Bebop was the hipster’s seven types of ambiguity, his Laocoön, illustrating his struggle with his own defensive deviousness. It was the disintegrated symbol, the shards, of his attitude toward himself and the world. It presented the hipster as performer, retreated to an abstract stage of tea and pretension, losing himself in the multiple mirrors of his fugitive chords. This conception was borne out by the surprising mediocrity of bebop orchestrations, which often had the perfunctory quality of vaudeville music, played only to announce the coming spectacle, the soloist, the great Houdini.

Bebop rarely used words, and, when it did, they were only nonsense syllables, significantly paralleling a contemporaneous loss of vitality in jive language itself. Blues and jazz were documentary in a social sense; bebop was the hipster’s Emancipation Proclamation in double talk. It showed the hipster as the victim of his own system, volubly tongue-tied, spitting out his own teeth, running between the raindrops of his spattering chords, never getting wet, washed clean, baptized, or quenching his thirst. He no longer had anything relevant to himself to say—in both his musical and linguistic expression he had finally abstracted himself from his real position in society.

His next step was to abstract himself in action. Tea made this possible. Tea (marijuana) and other drugs supplied the hipster with an indispensable outlet. His situation was too extreme, too tense, to be satisfied with mere fantasy or animistic domination of the environment. Tea provided him with a free world to expatiate in. It had the same function as trance in Bali, where the unbearable flatness and de-emotionalization of “waking” life is compensated for by trance ecstasy. The hipster’s life, like the Balinese’s, became schizoid; whenever possible, he escaped into the richer world of tea, where, for the helpless and humiliating image of a black beetle on its back, he could substitute one of himself floating or flying, “high” in spirits, dreamily dissociated, in contrast to the ceaseless pressure exerted on him in real life. Getting high was a form of artificially induced dream catharsis. It differed from lush (whisky) in that it didn’t encourage aggression. It fostered, rather, the sentimental values so deeply lacking in the hipster’s life. It became a raison d’être, a calling, an experience shared with fellow believers, a respite, a heaven or haven.

Under jive the external world was greatly simplified for the hipster, but his own role in it grew considerably more complicated. The function of his simplification had been to reduce the world to schematic proportions which could easily be manipulated in actual, symbolical, or ritual relationships; to provide him with a manageable mythology. Now, moving in this mythology, this tense fantasy of somewhereness, the hipster supported a completely solipsistic system. His every word and gesture now had a history and a burden of implication.

Sometimes he took his own solipsism too seriously and slipped into criminal assertions of his will. Unconsciously, he still wanted terribly to take part in the cause and effect that determined the real world. Because he had not been allowed to conceive of himself functionally or socially, he had conceived of himself dramatically, and, taken in by his own art, he had often enacted it in actual defence, self-assertion, impulse, or crime.

That he was a direct expression of his culture was immediately apparent in its reaction to him. The less sensitive elements dismissed him as they dismissed everything. The intellectuals manqués, however, the desperate barometers of society, took him into their bosom. Ransacking everything for meaning, admiring insurgence, they attributed every heroism to the hipster. He became their “there but for the grip of my superego go I.” He was received in the Village as an oracle; his language was the revolution of the world, the personal idiom. He was the great instinctual man, an ambassador from the Id. He was asked to read things, look at things, feel things, taste things, and report. What was it? Was it in there? Was it gone? Was it fine? He was an interpreter for the blind, the deaf, the dumb, the insensible, the impotent.

With such an audience, nothing was too much. The hipster promptly became, in his own eyes, a poet, a seer, a hero. He laid claims to apocalyptic visions and heuristic discoveries when he picked up; he was Lazarus, come back from the dead, come back to tell them all, he would tell them all. He conspicuously consumed himself in a high flame. He cared nothing for catabolic consequences; he was so prodigal as to be invulnerable.

And here he was ruined. The frantic praise of the impotent meant recognition—actual somewhereness—to the hipster. He got what he wanted; he stopped protesting, reacting. He began to bureaucratize jive as a machinery for securing the actual—really the false—somewhereness. Jive, which had originally been a critical system, a kind of Surrealism, a personal revision of existing disparities, now grew moribundly self-conscious, smug, encapsulated, isolated from its source, from the sickness which spawned it. It grew more rigid than the institutions it had set out to defy. It became a boring routine. The hipster—once an unregenerate individualist, an underground poet, a guerilla—had become a pretentious poet laureate. His old subversiveness, his ferocity, was now so manifestly rhetorical as to be obviously harmless. He was bought and placed in the zoo. He was somewhere at last—comfortably ensconced in the 52nd Street clip joints, in Carnegie Hall, and Life. He was in-there…he was back in the American womb. And it was just as hygienic as ever.

Author: Anatole Broyard