An In-depth Interview with Peter Coyote
This insightful interview, conducted by Etan Ben-Ami in Mill Valley, California on January 12, 1989, delves into the formative experiences of Peter Coyote, particularly his involvement with the Diggers and the counterculture movement of the 1960s. Coyote, a prominent actor and author, reflects on his journey from political activism to communal living and the enduring lessons of autonomy and personal responsibility he gleaned from those transformative years.
The conversation begins with Coyote recounting his early foray into political action during the Cuban Missile Crisis. He and a group of friends, disillusioned with conventional methods of protest, adopted a more performative approach. They traveled to Washington D.C., staging a hunger fast and picketing the White House in support of Kennedy’s peace initiatives. This audacious act caught Kennedy’s attention, leading to an invitation to the White House – a historic moment for protestors. This early success instilled in Coyote the power of strategic action and media awareness, a concept he later termed “creating the condition you describe,” inspired by Peter Berg.
However, a pivotal encounter with McGeorge Bundy during this Washington trip offered a contrasting lesson. As Coyote eloquently argued against nuclear proliferation, he realized the futility of conventional political engagement with those in power, recognizing their adherence to a different set of priorities and agendas. This realization marked a turning point, steering him away from traditional political activism and towards more direct, culturally focused forms of engagement.
From Political Theater to Street Theater: The San Francisco Mime Troupe
After graduating college and briefly pursuing creative writing, Peter Coyote found himself drawn to the vibrant and politically charged atmosphere of the San Francisco Mime Troupe. He was captivated by their dynamic street performances and their confrontational yet playful approach to social commentary, contrasting sharply with the more conventional theater world he had experienced. He recalls being particularly impressed by the energy and talent of actresses like Kay Hayward and Sandy Archer, and the intellectual stimulation he found in discussions with founder Ronnie Davis, who introduced him to the ideas of Marshall McLuhan.
His entry into the Mime Troupe marked a significant shift in his worldview. He was immersed in a Marxist-influenced analysis of society, examining class structures, capital, and power dynamics. This intellectual framework profoundly impacted his artistic perspective, bridging the gap between his political beliefs and creative endeavors. The Mime Troupe provided an environment where he could explore acting, writing, and directing, mentored by figures like Peter Berg and R.G. Davis. Coyote emphasizes his approach to learning from others by recognizing and fostering their strengths, “addressing the angelic in people.”
The Diggers and the Essence of “Free”
The interview then transitions to Peter Coyote‘s pivotal involvement with the Diggers, a radical collective that emerged from the San Francisco counterculture. He describes his initial encounter with Emmett Grogan, a charismatic figure who introduced him to the Digger ethos. Coyote highlights Billy Murcott as the intellectual force behind the Diggers, articulating the core principle of “Free” and radical autonomy. This philosophy challenged conventional ideologies, including the socialist left, advocating for direct action and personal responsibility, encapsulated in the mantra “just do it.”
The Diggers’ philosophy of “Free” extended beyond political rhetoric; it was a lived practice. They established the Free Store, offering goods without charge, and provided Free Food in Golden Gate Park, challenging the commodification of basic necessities and questioning the very nature of business and coercion. Peter Coyote explains that the anonymity and lack of remuneration were crucial aspects of the Digger ethos. They sought to operate outside the capitalist system, motivated by intrinsic desires rather than financial or social rewards. Drawing inspiration from Gregory Corso’s poem “Power,” they embraced “doing nothing” as a form of resistance and a declaration of autonomy.
Coyote recounts his initial misunderstanding of the Free Food concept, highlighting the subtle but profound shift in perspective the Diggers promoted. It wasn’t about charity or helping the “poor” in a conventional sense, but about creating a different social reality based on sharing and challenging ingrained assumptions about scarcity and value. The Diggers aimed to “create the conditions they described,” envisioning a society where eternity is now, and individuals take responsibility for actualizing their fantasies and building community around them.
Community, Women, and the Practicalities of Digger Life
The conversation delves into the communal aspect of the Diggers, emphasizing the crucial role of women in sustaining and shaping the movement. Peter Coyote expresses deep admiration for the women of the Diggers, describing them as “truly great women: resourceful, cunning, tough-minded, street-wise, beautiful.” He credits them as the backbone of the Diggers, not only performing essential tasks like procuring and preparing food but also providing emotional and practical grounding for the community.
He contrasts the roles of men and women within the Diggers, drawing a parallel to orthodox Hebrew communities. While men often focused on “visionary, metaphysical” aspects and creating mythologies, women managed the practical realities of daily life, ensuring the community’s survival and well-being. Coyote acknowledges accusations of chauvinism but emphasizes his perception of women wielding equal authority within the autonomous Digger system. He illustrates this with anecdotes of the “Free Bank,” where communal finances were managed, revealing individual personalities and priorities through expenditure records.
From City to Country: Seeking Ecological Connection
As the 1960s progressed and the Haight-Ashbury scene evolved, Peter Coyote describes a shift in the Digger movement. The influx of hard drugs and increased urban pressures led to a sense of disillusionment and a growing awareness of ecological concerns. This prompted many Diggers, including Coyote himself, to move out of the city and seek a closer connection with nature, recognizing the unsustainable nature of a culture “pissing in its life-support system.”
This transition led to the establishment of a network of communal houses and way stations in rural areas. Peter Coyote describes this period as a time of networking and resource sharing, fostering a sense of extended family and collaborative living. While the original Free Food program in the Haight eventually transitioned to other groups, the Digger ethos of mutual aid and community engagement persisted in these new rural settings.
Reflections on Limits, Health, and Responsibility
Towards the end of the interview, Peter Coyote reflects on the personal toll of the Digger lifestyle and the broader lessons he learned about limits, health, and responsibility. He recounts a period of illness that forced him to confront his own mortality and re-evaluate his priorities. This experience led him to recognize the importance of physical health and self-care, a stark contrast to the self-destructive tendencies prevalent within the counterculture movement.
He emphasizes that true freedom is not “without limits” but rather the “freedom to choose structures” and to find meaning within interdependence. Drawing on his later Zen Buddhist practice, Coyote underscores the interconnectedness of all things, rejecting the notion of absolute freedom as an “imperfect understanding.” He concludes that responsibility to the universe is inseparable from responsibility to oneself, highlighting the importance of personal accountability in any meaningful social or political endeavor.
Peter Coyote acknowledges the excesses and contradictions of the 1960s counterculture but ultimately views it as a “wonderful moral re-awakening for America.” He highlights the era’s significant contributions to civil rights, women’s rights, environmentalism, and other progressive movements. He suggests that the lasting legacy of the 60s is not its stylistic trappings but its emphasis on “total commitment and engagement,” a spirit that continues to manifest in various forms of social and personal transformation. He argues that despite narratives of societal regression, the experience of genuine engagement and autonomy remains a powerful force, preventing individuals from settling for alienated and disaffected lives.
This interview with Peter Coyote provides a valuable first-hand account of the Digger movement and the broader countercultural landscape of the 1960s. His reflections offer enduring insights into the pursuit of autonomy, the challenges of communal living, and the ongoing quest for personal and social transformation.
