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As an event that performs the formation of an annual but temporary community in Black Rock City, Nevada, “Burning Man” requires self-reliance to survive within the harsh environment and is bound by formal regulations both within verbal folklore, as well as that written on available tickets (see image below) (Kozinets 2002; Sims and Stephens 2011). It presents as a carefully coordinated space to deeply encourage one’s escape from the structures of the status quo; to live alternatively whether it be through one’s outward appearance, engagement in otherwise lude behavior, or creation of art meant to provoke/inspire (Austin and Fitzgerald 2018; Kozinets 2002; St John 2017). The number of participants has grown exponentially since its inception in 1987 to nearly 70,000 attendees and with locations all around the world (St John 2017). In this way, both the nature of the festival has evolved with the inclusion of such a wide variety of cultures, as well as the need to promote the possibility of its success in larger scales as organization efforts have begun to border upon that constituting the mainstream market (Kozinets 2002; St John 2017). These increased rules surrounding the event have additionally constructed verbal folklore rankings of identity including (Austin and Fitzgerald 2018; Sims and Stephens 2011):
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“Burner”: An exorbitantly independent long-term member of the highest status who exemplifies self-expression and full commitment to the lifestyle outside of the event
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“Hippie” or “Healer”: Mid-level member who prioritizes liberal, wholesome values (ex. social justice or environmentalism) and is openly engaged in commonly taboo acts like drug usage, but often can be seen as too reliant on others
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“Ravers”: Low-level members or that viewed exoterically by the group due to their lack of care for the social expectations and exude no commitment inside or outside of the event
Festival Context
"Burning man" Ticket
These formal rules are additionally accompanied by The “Ten Principles” of the event which include: “inclusion, decommodification, gifting, civil responsibility, leaving no trace, participation, self-expression, self-reliance, immediacy, and communal effort” (Austin and FitzGerald 2018, 603).
According to author Deutsch (2019), “Burning Man” is a place of ritual where artistic chaos, is in reality, repetitive and layered with meaning to provide an escape from the constrictions of normal life (St. John 2017). In this way, the importance of ritual is exerted by the informal nature of these secular actions that allows an entire identity of counter-culture to indirectly confront societal limitations through self-expression (Kozinets 2002; Sims and Stephens 2011; Deutsch 2019). From the bell-ring of newcomers to the howling of “Burners” directed towards the sky, to the mandatory art installations themselves, the event is multi-layered with culturally purposeful habits and the need for unique or new creation (Deutsch 2019; St. John 2017). As stated by authors Sims and Stephens (2011), "dimensions of class, race, politics, ethnicity, gender, culture, religion, sexuality, ability or disability, and society overlap to influence worldview and our expressive communications," (198) informing the production of art, the rituals themselves, and its subsequent internalization by attendees (Deutsch 2019; Kozinets 2002).
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Rituals All-Around
Take a Look at the rituals for festival newcomers who through participation become "official citizens of black rock city"
Similar to that of Carnival in Santiago de Cuba, where participants are released from gender or racial roles of the overarching culture, “Burning Man” attendees are prompted to engage in otherwise unacceptable behavior and perform these rituals through this lens (Bettelheim 1991; Deutsch 2019; St. John 2017). Even so, this is not to say that these rituals are performed for the sake of being offensive or disturbing as unpleasant installations have been banned but instead showcase that which exemplifies a shared identity and purpose (Kozinets 2002. The festival proves contradictory towards itself and common beliefs concerning how tradition is transmitted (by way of a formal tradition bearer) as the active participation of attendees allows the continual exchanging of roles (Sims and Stephens 2011; Deutsch 2019; St. John 2017). Thus, participants move seamlessly into a world of ritual that prioritizes an environment of facilitating free expression (Kozinets 2002; Deutsch 2019; St. John 2017).
