As university classes start up again, college students begrudgingly march to class in pursuit of various degrees. Each Friday, however, one finds the libraries deserted, the streets packed with blue blazers and florid summer dresses. These young scholars regularly shed their academic robes to gather in bars and houses, drinking from glasses and Red Solo cups. Perhaps one might imagine a gentle Symposium, the alcohol lubricating the minds of young students so that intellectually-stimulating conversation may more freely flow from their tongues. But venture to the bars, to the hand-me-down sofas and crammed kitchens and you will find not gentle discourse on Herman Melville and biological symbiosis, but instead conversations more suitable for the liquor-minded.
“Ground Hog Day. No, no, Ghost Busters.”
“Did you know he said his favorite film he’s ever done is Broken Flowers?”
“I’ve never seen it, but I think there’s a nude scene.”
What has happened to this college student, to transform him from articulate commenter on high culture to pop-culture-sycophant? The easy answer, of course, is alcohol. Though the truth is more complicated, for the customs of the college party are far more intricate and explicit than one might think. Particularly interesting to me is the verb “to rage,” which is slang for “to party very, very, very hard.” Of course, the practice of “Raging” may differ depending on the youthful person asked. Some may contend that drugs must be involved in “Raging” while others insist on the epileptic motion of dance being integral to a proper “Rage.” I’m curious about the origin of this slang phrase and its implications.
According to Dictionary.com, “Rage” means:
“angry fury; violent anger” (noun) or “to act or speak with fury”
Rage is typically associated with violence, which makes it antithetical to the idea of partying. Generally, one “parties” to escape the negative aspects of life whether they be stress, boredom, or “bad vibes.” Violence, I believe many people can agree, certainly promotes the proliferation of “bad vibes.” Perhaps the impulse to violence intersects with the impulse to party, to be entertained. They may also be separate but powerful instincts. We must question, of course, the assumption that either enjoyment or violence are natural at all, though historically we have assumed exactly that.
Let us go back to the Greeks, whom invented a lot of shit including but not limited to anal sex and blow jobs. We could argue (and I am going to despite the lack of academic evidence to back any of this up) that Greeks also invented partying. During festivals, Greeks would drink diluted wine and become uproariously drunk. Not all celebrations played out, however, like Plato’s Symposium. Many of these festivals were ridiculously awesome and the Greeks engaged in what the youth today would term as “raging.” Although culturally ignorant, we still honor the Greeks’ Bacchanalian contribution to society by wearing togas. Well-intentioned, misinformed honorarium of their commingling of intellect with spirit-inspired stupidity.
We associate Rage with violence done by soldiers, particularly the mythical hero Achilles. Before heading into battle, Greek fighters the night before would drink boodles of wine, then wake the next day hung-over to fight. Some stories even mention Greek soldiers consuming psychedelic mushrooms before going into battle as a method of distilling fear. Regardless, the act of partying here can be directly correlated with acts of violence—hence, Rage.
We see modern intersections as well. You remember that time your roommate brought back his fraternity brother to your dorm room, and he—sloshed on buckets of Jungle Juice—punched a hole in the wall? Here we see rage and enjoyment married in a single action, how the intention to have good-natured fun can become violent if unfulfilled or altered. Could we assume then, that “raging” is merely a non-violent release of youthful energy?
Is the “party” as a social event the ultimate alternative to war?
Rage is often associated too with madness and enthusiasm. Could it be that the madness exhibited in violent warfare could be otherwise siphoned into a new form of energy-dispersal. Could we solve our differences if only world leaders and war generals who talk constantly about the size of their guns just got together in a room, drank copious amounts of rum and coke, then danced the night away? Imagine if only Mussolini had donned a glow-stick necklace, taken off his shirt, and head-banged to Skrillex? Would the world be a better place? Or if Stalin had embraced the infamous “bass-drop?”
However far-fetched the theory, I stand by it with hope and fervor. That one day we might replace this impulse to violence with the impulse to violence, to transform violent rage to enthusiastic rage and be better as a species for it.