Hipster (contemporary subculture)

[2][3][5][6] The subculture has been critiqued as lacking authenticity, promoting conformity and embodying a particular ethic of consumption that seeks to commodify the idea of rebellion or counterculture.

The series, about a self-described "self-facilitating media node,"[19] led to the term Nathan Barleys being used pejoratively in London for the subculture it parodied.

[20] In 2008, Utne Reader magazine writer Jake Mohan described "hipster rap" as "consisting of the most recent crop of MCs and DJs who flout conventional hip-hop fashions, eschewing baggy clothes and gold chains for tight jeans, big sunglasses, the occasional keffiyeh, and other trappings of the hipster lifestyle."

He claims that there "have been a slew of angry retorts to the rise of hipster rap," which he says can be summed up as "white kids want the funky otherness of hip-hop...without all the scary black people."

They're the people who wear t-shirts silk-screened with quotes from movies you've never heard of and the only ones in America who still think Pabst Blue Ribbon is a good beer.

Everything about them is exactingly constructed to give off the vibe that they just don't care.Slate writer Brandon Stosuy noted that "Heavy metal has recently conquered a new frontier, making an unexpected crossover into the realm of hipsterdom."

He argues that the "current revival seems to be a natural mutation from the hipster fascination with post-punk, noise, and no wave," which allowed even the "nerdiest indie kids to dip their toes into jagged, autistic sounds."

"[22] In his 2011 book HipsterMattic, author Matt Granfield described hipster culture:[23] While mainstream society of the 2000s (decade) had been busying itself with reality television, dance music, and locating the whereabouts of Britney Spears's underpants, an uprising was quietly and conscientiously taking place behind the scenes.

Kids wanted to wear Sylvia Plath's cardigans and Buddy Holly's glasses—they revelled in the irony of making something so nerdy so cool.

Other hipster trends in the 2010s have included knitting, photography, horticulture, urban beekeeping, specialty coffee, craft beer, taxidermy,[32] fedoras,[33] and printing and bookbinding classes.

The metrics were slightly different for this study: they measured vegan eateries, coffee shops, tattoo studios, vintage boutiques, and record stores.

In the above global index put out by MoveHub, three of the ten most hipster-centric cities around the world were listed as being in either Oregon or Washington state: Portland, Seattle, and Spokane.

[38] Young adults (Millennials) are increasingly [citation needed] influencing culture in a number of cities throughout the Southwest and Rocky Mountain region.

In the 2016 Presidential Election, a majority of voters chose Democrat Hillary Clinton in only two Utah counties, both located right around Salt Lake City.

[39] In a state known for its Mormon faith, Salt Lake City has become a favorite residence of LGBT people, and has sprouted an impressive host of microbreweries.

[44] Other locales in the Southwest region which made MoveHub's list of the 20 Most Hipster Cities include Tucson, Arizona; Santa Rosa, California; Reno, Nevada; and Albuquerque, New Mexico.

[45] A minor trend of cross acculturation of Chabad Hasidism and Hipster subculture appeared within the New York Jewish community, beginning in the late 2000s.

A significant number of members of the Chabad Hasidic community, mostly residing Crown Heights, Brooklyn, appear to now have adopted various cultural affinities as the local hipster subculture.

"[49] These elements include: having a boyfriend in a band, drug use (of amphetamines and hydroponic marijuana), obsession with Lou Reed and Beat Generation poetry, wearing feathers in hair, collecting jazz records, playing different musical instruments, and self-proclaiming coolness.

Nipsters have found ways to bypass the inhibition against right-wing extremist recruitment of adolescents in Germany through their indistinguishable similarity to and affiliation with the hipster subculture.

[67] Quart posits that hipster sexism "is a distancing gesture, a belief that simply by applying quotations, uncool, questionable, and even offensive material about women can be alchemically transformed.

Christian Lorentzen of Time Out New York argues that "hipsterism fetishizes the authentic" elements of all of the "fringe movements of the postwar era—Beat, hippie, punk, even grunge," and draws on the "cultural stores of every unmelted ethnicity" and "gay style," and then "regurgitates it with a winking inauthenticity."

"[72] In a Huffington Post article entitled "Who's a Hipster?," Julia Plevin argues that the "definition of 'hipster' remains opaque to anyone outside this self-proclaiming, highly-selective circle."

He muses that the hipster might be the "embodiment of postmodernism as a spent force, revealing what happens when pastiche and irony exhaust themselves as aesthetics," or might be "a kind of permanent cultural middleman in hypermediated late capitalism, selling out alternative sources of social power developed by outsider groups, just as the original 'white negros' evinced by Norman Mailer did to the original, pre-pejorative 'hipsters'—blacks."

"[74] Horning argues that the "problem with hipsters" is the "way in which they reduce the particularity of anything you might be curious about or invested in into the same dreary common denominator of how 'cool' it is perceived to be," as "just another signifier of personal identity."

Dan Fletcher in Time seems to support this theory, positing that stores like Urban Outfitters have mass-produced hipster chic, merging hipsterdom with parts of mainstream culture, thus overshadowing its originators' still-strong alternative art and music scene.

In other words, hipster is less of an objective category, and more of a culturally- and ideologically-shaped and mass-mediated modern mythology that appropriates the indie consumption field and eventually turns into a form of stigma.

[76] Mark Greif, a founder of n+1 and an assistant professor at The New School, in a New York Times editorial, states that "hipster" is often used by youth from disparate economic backgrounds to jockey for social position.

[77] Greif's efforts puts the term "hipster" into a socioeconomic framework rooted in the petit bourgeois tendencies of a youth generation unsure of their future social status.

Mathematician Jonathan Touboul of Brandeis University who studies how information propagation through society affects human behavior calls this the hipster effect.