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Runnin' Down A Dream

Updated: Jun 6

During the 1960s, there was a big boom of student-led movements, advocating for peace and freedom.  Hundreds of thousands of students were protesting in patterns labeled as “protest waves” (a patterned series of events) throughout European countries and the American states. Ideologies opposed to capitalism were anti-private property, anti-profit system, anti-free market, and anti-war movements rooted in the belief that capitalism was destroying our planet and was a system framed on pure profitability vs. the good of humanity. These protests in the 1960s also brought on the creation of Earth Day.  (Baker)

These ideals have held on consistently throughout established economies in the Americas and Europe even though those in power have strongly neglected cries from the people. One such economic thinker, Friedrich Hayek, contributed greatly to economic structure theory alongside his friend and intellectual rival John Keynes, which created a network of ideological debates on factors that viewed our economy as something to be structured and governed: businesses, education, markets, taxes, private businesses, (even the size of sandwiches was regulated), and overall control over the people. In my opinion, too much governmental planning truly pulls away from people’s innovation and creativity and removes the freedom and time we the people are capable of on our own. We’ve been manipulated into the system that feeds the powerful more power. Friedrich Hayek believed the rise and fall in our economy were normal and essential to contributing to the ever-moving balance of the people, just as the seasons, humans, and life are not fixed. John Keynes believed in macroeconomics and moreover, the hierarchical micromanagement of the system governing the people. (Heilbronner)

Within these economic cycles, there was a boost of energy in environmental and political voices with speakers and music artists. Many artists advocated for freedom of the people alongside freedom of Earth. Bands s/a Spirit, Tom Petty, and The Beetles produced many politically ideological songs in dire cries, an act of free speech (being our first amendment in the American Constitution), that of which seems to be highly regulated within music these days in attempts of guiding minds of the people in certain ways and prevention of this widespread act of freedom.

“Running Down a Dream” by Tom Petty was released in 1989 in his Full Moon Fever album.

“It felt so good like anything was possible, hit cruise control and rubbed my eyes. For the last three days, the rain was unstoppable, It was always cold, with no sunshine. Yeah, runnin’ down a dream that never would come to me. Workin’ on a mystery, goin’ wherever it leads, Runnin’ on a dream.”

A couple of Tom Petty’s music videos begin with an “Alice in Wonderland '' concept with Tom Petty opening a huge book and looking into what has been written by a man. Throughout the music video of “Runnin’ Down a Dream,” a manifested guide leads him up a ladder toward the stars and up to the moon, the ladder disappearing behind them. His guide starts a game of cards within a courtyard. Three men appear, seemingly flabbergasted at their being there, and begin to attempt to direct or “govern” them, though they were doing no harm. During the first chorus, Tom’s character and his guide flee the governing men and fall down variations of winding, twisting, and waving stairs holding on dearly to the handrails. Thrown this way and that, they eventually fell into a fighting pile of the governing figures who capture them into an 8 ball and launch them into the skies. They land on native American tribal land. The tribe flees upon the arrival of a governing head biting into their lands. Tom falls off this land into a portal within the forest. Tom’s size increases as he wanders into small early settlement towns, and he becomes larger still as he meanders through city streets and easily climbs these not-so-large buildings. His guide finds him atop a building and reels him back into the skies with native Americans that sit individually on their own small section of land. They zoom into the video’s original courtyard, which is restored back into the forest upon the arrival of the natives through a puff of smoke, running off the big man into the woods and disappearing into the abyss. This music video ends with Tom returning to broken Earth and launching into a fantastic display of fireworks. Tom lands on his bed as if he’s riding through his dream.

“Mistakes of the Marketplace/market failure” is referenced to the immense pollution capitalism created through the industry in America. Markets were characterized by pollution in America. Western European industry produced nearly no pollution,” which was started in the “History of Environmentalism” by Robert J. Smith, Director of the Center for Private Conservation. How come America hasn’t found a way to ride alongside this desirable component of supporting our people without detrimental amounts of pollution? Is it that those parties simply do not care; the parties we support with our hard-earned money and that cause us to unknowingly buy into Earth's detriment? Why would we support such people? This, personally, is most definitely not my tribe. Are they yours? (Smith)

One could argue that wide-scale, man-made microeconomic structure took a hit on creative human innovation and capacity within individual communities. Post-1945 after Hiroshima and Nagasaki were bombed, our world produced a huge expansion in post-secondary education. Money-logged corporations created curricula based on industrial capitalism to fill growing industry demands, ultimately shaping the entirety of America. Education wasn’t framed to train a qualified elite, but a growing mass of individuals who could be trained to become “white-collar” workers, performers of ”mental labor”: scientists, technologists, administrators and managers, lawyers, teachers, social workers, and so on. This was the fastest expanding sector of the workforce whose pay and working conditions were slowly converging towards those of “skilled manual” workers. This concept, in essence, murdered any lasting concepts of true freedom of our people and seemed to leave minimal room for any other educational curiosities students wished to discover and manifest organically. The scales of our people have been completely manipulated into this way of living on national levels. One could say this was an act of world domination. (Baker)

The analysis of student movements and why they manifested indicated that the “free time” students had available at universities gave students the ability to organize and congregate. (This phenomenon occurs when people are “allowed” to congregate). An extensive article was written by Colin Baker titled “Some Reflections on Student Movements of the 1960s and early 1970s,” written in 2008, extensively scrutinizes these events in detail. One could assume that many educational organizations, governmental forces, and workforce power players took this article into account and implemented a structured framework that prevented certain factors that led to these national movements that attempted to entirely occupy the minds of the people. (Maybe this also influenced the creation of social media.) In reality, outspoken movements were a call of action and attempted to counter governmental influence over the vast majority of people. FREEDOM OF SPEECH. Is it right that these powerful industries block voices by keeping our people occupied with “busy work” in all facets of daily life? Those who have grown up with this detached intimacy with our economy and who chase the “American Dream” have been entirely ruled and dominated by these forces.

“...universities and colleges where they study impose deafeningly conformist syllabuses and systematically segregated departments of knowledge. These apprentice intellectual workers are thus riven by a constant contradiction: they must be alert and intelligent within their narrowly defined discipline, and yet be numbed and inert outside it. They must not apply the intelligence they are being urged to develop, either to the institutions where they are studying or to the society which produces them.” (Jones, 1969: 32-33)

“Rather, they raised questions about their own and others’ civil and political rights and about such larger questions as America’s war in Vietnam, and the authoritarian character of social institutions generally. Ginsburg writes of the Italian student revolt that [t]he year 1968 [...] was much more than a protest against poor conditions.” Student revolts were an ethical manifestation. (Baker)

Students were blatantly vocal about their expectations of Universities and opportunities. Intellectual communities, students declared, were a safe haven to grow as a people in aspirations that would better our world, not hurt and pollute Earth for profit. Adjacently, artists of this era were blatantly vocal about ideologies about what was right or wrong, singing out for justice, peace, and healing of Earth’s ecosystems. (Baker)

Newer universities and colleges recruited a higher proportion of women students. In terms of their social destinations, however, most students could no longer expect to join the upper class, although some could entertain such hopes. Most would become salaried employees. They might not immediately see themselves as “workers”– though the big expansion of white-collar trade unionism suggests that many did learn to – most could no longer expect to get beyond the fundamental insecurities and uncertainties of life as employees.” (Over subsequent decades, those uncertainties and insecurities would impinge more brutally on “white-collar” sectors.) (Baker)

These students are formally trained to develop creative and critical intelligence: their future occupations often demand specialized and skilled verbal or conceptual performances. But at the same time, the universities and colleges where they study impose deadly conformist syllabuses and systematically segregated departments of knowledge. These apprentice intellectual workers are thus driven by a constant contradiction: they must be alert and intelligent within their narrowly defined discipline and yet be numbed and inert outside it. They must not apply the intelligence they are being urged to develop, either to the institutions where they are studying or to the society which produces them. (Jones, 1969: 32-33)

Organization, demonstrations, and united masses of students retain an extent of mobilization into configuration outcome, and intellectual impact of national economics, political influences, and global change/growth. This wide-scale unity becomes a brotherhood of like-minded activists capable of rooted revision within our health as collaborative communities. Of course, however, these revolts were micro-analyzed and strategically scrutinized so institutions could frame a bustled lifestyle in attempts to keep our mass majority of populations too busy to invest energy into anything other than mere economic survival. Ideological debates and vital changes in growth are seen as profit losses from institutions and those of power. Where does it become our vital responsibility to regain our own independence on community levels? Why is it we belong to these powers? They own us; as has any other monopolized civilization.

“Mechanical World” by Spirit was released during the Vietnam War and attempted to reach deeply into the heart of the listener. “Death falls so heavy on my soul” gave the death sentence to a natural life/lifestyle due to cancerous industry expansion and motives of political powers within the war. “Someone tells my father that I have died, Someone tells my mother that I have cried.” This song was created for maximum effect, incorporating music that was intended to sound like Jay Ferguson was wrenched from the grave. “Once in my younger days, I had a girl to love.” Many speculations attribute this line to the words of a dying soldier. Final instrumentals abruptly utilize guitar and drums as a door slams shut. There are no happy endings in the mechanical world.

Tom Petty released “Peace in L.A.” calling for peace from the destruction, dividedness, and violence that came to L.A. Riots seemed to closely resemble riots seen in our Black Lives Matter movement, cries from the people. It seems that history may repeat itself in our capabilities to unite as communities in progressive goals in our society’s evolution.

Even Greenday released a couple of songs bluntly reaching out as a “Fuck You” to George Washington in his song “Holiday.” “Holiday” aims toward American conservatism. Armstrong felt Republican politicians were intentionally alienating groups of people, for example, the gay community, in order to buy votes. Greenday proclaimed the song as a “fuck you” to President George W. Bush. Armstrong characterized the song as “not anti-American, it’s anti-war.”

A music video starts out with dropping bombs out of airplanes during the night. Greenday’s intention with the music video was to portray excessive erratic movement, the crew driving through the city, drinking, partying, and throwing up. Four dance girls with tattered clothes dance with planes soaring in the background, displaying the erratic destruction war brings. “Holiday” ends with these ladies with their thumbs up, displaying their bodies as if for sale. 

During these protests throughout Europe and the Americas, students held up their driving force and “bible,” a little green book that was Rachel Carson’s “Spring Hill,” which addressed wide-scale poisonings by industrial agriculture and the detriment it brought to the soil, plant health, poisoning, mass murders of wildlife and ecological health through these inefficient methods and incredible lack of concern for human health. In one such example, Rachel’s book addresses, on page 41, “For example, a sample of drinking water from an orchard area in Pennsylvania, when tested on fish in a laboratory, contained enough insecticide to kill all of the test fish in only four hours. Water from a stream draining sprayed cotton fields remained lethal to fishes even after it had passed through a purifying plant, and in fifteen streams tributary to the Tennessee River in Alabama, the runoff from fields treated with toxaphene, a chlorinated hydrocarbon, killed all fish inhabiting the streams. Two of these streams were sources of municipal water supply. Yet for a week after application of insecticide, the water remained poisonous, a fact attested by the daily deaths of goldfish suspended in cages downstream.” Rachel Carson was a well-respected researcher in the scientific field and would proofread, edit, and review findings in the scientific community. She embodied an eloquent way of writing, creating an impactful vision with educating facets of growing agriculture, industry, and resulting consequences to all life. The natural environment may be best preserved, now and into the remote future, not through government regulation, but through the self-interested motivations of our people. (Smith)

The economically alternating industry changed our lives as we knew it, forming completely different ways of life due to capitalism for further generations. “Fresh Garbage” by Spirit cries for acknowledgment of the immensity of waste and accelerated expansion of an industry that Earth wasn’t ready to counterbalance within a healthy ecosystem. Released in 1968, Spirit bluntly addresses the common industrialized man and industrialized nation of the new economic world. “Fresh garbage, fresh garbage. Look beneath your lid some morning, see those things you don’t quite consume, The world’s a can for your fresh garbage.” These lines are repeated throughout the entirety of the song, a call for change, a call from Earth’s dying lands.

With the “ease” of agriculture, we have lost touch with our embodiment within our relationship and intimacy with our living environments. This balance is vital for the health of Earth, botanicals, and all that is capable of the breath of life. How do we reach this balance so drastically wounded by industry? Is it possible to restore and renovate our ecosystems? Are we truly capable of understanding how to purify damage done and effectively and efficiently aid in the healing and health of Earth while benefiting our people, wildlife, and everything in-between? I do believe so, absolutely yes, we are capable. 

Incorporating the intentional and sustainable transformation of our lands, we need a permaculture design on community levels through education, daily practice, and culture. Honestly, this is the only concept that truly makes sense in my mind, bringing back our natural resources in terms of food, water retention, soil retention, wildlife habitat, purification, and rounded ecological renovation to balance the scales of the greed industry brought. We can have an incredibly impactful community effort that keeps on giving for years and generations to come. We are sowing our future. The goal is to use applied knowledge to create a sustainable and relatively self-sufficient and mature environment within a few seasons.. It seems as though many political identities interconnect their own perspectives on how our environmental health should be addressed and recognize pressing concerns. In reality, environmental health is experienced by all that inhabit Earth, no matter their political views, and it is essential for all communities to have this goal.

Where do our moral responsibilities come into play? Where is governmental regulation necessary on a national level and what is the responsibility of the community in regards to ecological health? Where may communities build strength in understanding our ecosystems? How may we implement daily practice and restorative healing right now? If not now, then when? Personally, I’ve always lived by the motto “NOW or NEVER.”

Our Garden of Eden Project.

Every ecosystem craves stability; all organisms evolve in concert with others. “Nothing in nature does just one thing. This multi-functionalism wherein each interconnected piece plays many roles - a quality separating an ecologically designed garden from others... meaning less work for us and better health for our landscapes.” (Hemenway, pg. 8)

People depend on ecosystems in ways that are vastly unseen to the naked eye. Providing great services s/a clean air, stored carbon, released oxygen, erosion control, food, wildlife habitat (birds, bees, mammals, humans, insects, soil organisms), water purification (especially by trees), symbiotic relationships with our airs to produce rains, cooling our grounds (global cooling), natural fertilizers, soil healing and continued healing.

“Let’s look at a well-developed forest and see what lessons we may extract from it... First, the soil is covered with a layer of duff and shaded by many layers of plants remaining year-round. Vegetation softens with forces of rain, sun, and wind creating mellow microclimates where seeds quickly germinate and life nestles in comfort. The permanent presence of roots and a constantly building carpet of leaf litter offer perfect homes to worms and other creatures of our soils. Abundant soil life captures nutrients and recycles them to plants before being washed away. Nutrients are stored, long- and short-term, in every present tree trunk, perennial, shrub, and herb. Lichens, fungi, mulch, and soil organisms. Our forest builds tremendous reserves of organic matter and minerals. All this biomass acts as a savings account, holding and recycling our forest’s valuables as insurance against drought, infestation, or other stressful times.” (Hemenway, pg. 29)

Driving around your neighborhoods, where do you see life? Is this life exist in a city full of concrete and buildings? Where do you wish this abundance would be? I believe we are the most privileged people in America because we have the most important job in America: the education of our young people. We must impress upon our young people that there may be difficulties they may face. Education is the only way out. This is the way out of ignorance, the way out of darkened skies, into glorious abundance. I suggest, as a part of our Garden of Eden Project, identifying the potential in vacant and unutilized landscapes. We may observe the existing ecosystem and what is possible to implement through permacultural practice to entirely renovate them to give back to our community. “Birds of a feather flock together.” Naropa seems to have accumulated many minds that are aimed at love for our Earth. Naropa may be one place to start a movement, a declaration of freedom, and a manifestation of love and understanding of our Earth and our people. The book “The One Straw Revolution” by Masanobu Fukuoka states “The ultimate goal of farming is not growing crops, but the cultivation of perfection in human beings.” We are not just working with nature, we are nature. Once we embody that realization within the practice of our culture, the closer we are to God.

An article named “Earth Democracy” by Vandana Shiva cites a Native American, Chief Seattle of the Suquamish tribe. The chief’s speech was given in 1848, and it was culturally embodied in tribal lifestyles, “How can you buy or sell the sky, warmth of the land? The idea is strange to us. If we do not own the freshness of air and sparkle of the water, how can we buy them? Every part of Earth is sacred to my people. Every shining pine needle, every sandy shore, every mist in the woods, every clearing, and humming insect is holy in memory and experience of my people. The sap which courses through trees carries memories of the red man. This we know; Earth does not belong to man; man belongs to Earth. This we know. All things are connected like the blood which unites our family. All things are connected.” (Shiva)

Tribal women of a tiny hamlet called Plachimada in India’s Kerala state heartened emerging Earth Democracy against one of the largest corporations, Coca-Cola... freely sharing Earth’s resources, not monopolizing and privatizing them....the people’s project is unfolding in an atmosphere of dialogue and diversity, of pluralism and partnerships, and of sharing and solidarity. This definition from the article “Earth Democracy” by Shiva resonates on a deeply human level. He labels this movement under the alias Earth Democracy. It addresses the global in our everyday lives, and our everyday realities, and creates change globally by making change locally. “Changes may appear small and intimate, but they are far-reaching in impact – they are about nature’s evolution and our human potential; ... they are about shifting from...suicidal economics,... creating space for reclaiming our fundamental freedoms, defending our basic rights, and exercising our common responsibilities and duties to protect life on Earth, defend peace, and promote justice.” This article perceives corporate influence on a global level as a detriment to our economic health as a people and to our environments on a global scale. While I maintain an appreciation for the many opportunities the Industrial Revolution has brought and continues to bring to the common man, we must recognize when industry pulls our lifestyles away from moral and ethical responsibilities economically as individual communities. Earth democracy is based on recognition and respect for the life of all species and all people. (Shiva)

 ”Nature’s Way” by Spirit embellishes the wisdom nature embodies and how we may read the many signs that we are, in fact, making a huge impact within our immediate ecosystems. Problems include polluting factory plants and introducing toxic agricultural crops with inoculated poisons (herbicides, pesticides, and insecticides), which further poison waterways, vital soil health, and balanced ecosystems. This song is a reflection on mortality and also a lament for the fate of the Earth, as nature is telling us that something is wrong. The song was written long before climate change became a hot topic, but even in 1970, some ecologically-minded songwriters were concerned about Mother Earth.

In the article “Brooks The Conservative Mind” by David Brooks, he mentions “a society in which families are intact, self-discipline is the rule, children are secure and the government provides a subtle hand.” There is a responsibility for traditional conservatives to establish, “... market conservatism – relieving government from community jurisdiction.”  Even Mitt Romney, who subscribes to a faith that knows a lot about social capital, relies exclusively on the language of market conservatism.” This concept comes back around to reference a conversation I had with my father. Power plays are integrated into highly profitable numbers and corruption that is innately human when large sums of money are controllable by institutions s/a government; dealing with trillions of dollars and monumental power over education, policy, and laws that greatly influence the health of our communities; bringing power out of the common man’s hands. Community independence and sustainability are essential to our survival and growth as a people, as a nation. (Brooks)

America has gone through many seasons and has evolved/devolved in many ways, depending on who you ask. However, our message in this essay is “He who plants a seed, knowing he will not eat of its fruits, only then, knows the true meaning of life.” No matter where we culturally emerge from, Earth is one vitality that connects us all through survival, housing, food, tools, resources, wildlife sustaining, and responsibility that is hosted within us all, if only we have eyes to see. 

Throughout separation from English rule, Americans, as a people and governmental system, have climbed monumental milestones and obstacles to becoming a developed nation. At the same time, the rise of the Industrial Revolution, the 1760s-1840s, has influenced a disconnect between our relationship with multi-functional ecosystems and our reliance and cultivation of naturally abundant potential resources. Our intimacy with our food, with home remedies, and with basic human survival essentials and our inevitable unity within our own sustainability is capable of providing more power and freedom to the people in community hands.

Politically opinionated music has shown up throughout time. Artists such as Spirit, Tom Petty, and Sugarloaf aid to the message spoken for our Earth, which speaks not with words, but within the seasons. Spirit thrived in the 1960s, releasing “Fresh Garbage,” “Mechanical World,” “Nature’s Way,” and “1984”; all of which address growing industrial power, growing wasteful habits of consumers, technological intelligence within the hands of governmental influence, and responsibilities of the people within this growing system to preserve natural systems that were being wilted by the Industrial Revolution. 

We could prosper brightly as a people in the cultivation of my conception of our Garden of Eden Project, which aims to renovate and restore ecological healing on a community level. This is rooted in local parks, businesses s/a hotel lands, churchyards, car dealerships, public landscapes, and unused landscapes. Botanicals reduce carbon in our air and provide food and balance to wildlife and ecosystems while providing an unmatchable aesthetic beauty, and they provide immensely to our quality of life. We have an incredible opportunity to grow within our communities at Naropa University, in town, and cultivate a relationship with the city council. Collaborative renovations channeled through student permaculture assignments could fast-track this goal and be implemented quickly with the help of our growing minds into our environmentally prosperous gardens, providing food back to the people.

Written in The Second Treatise of Government (1690), is a renowned professor whose writing and essays unfolded modern philosophical empiricism and political-economic influence for the structured bones of America. Locke's natural law, “...holds that one may gain whole permanent ownership of an unowned natural resource by performing an act of original appropriation.” (Wiki) John Locke correlated God's law of giving Earth to humanity in common, and that man is entitled to the fruits of his labor. “When a person works, that labor enters into the object. Thus the object becomes property of that person... Lockean proviso held true, that is, “...there is enough and as good, left in common for others.”

In the beginning stages of colonization in the Americas, Columbus asserted that one could not proclaim ownership of land unless one was “cultivating”, contributing to, and/or devoting labor to nature. “the only way in which [“wealth of nature”] can be made useful to mankind, is by their taking possession of it individually, and thus making it private property.

Those of the community had a right to have an equal right to lands that is “left in common” with others. The Lockean Proviso maintains that “... appropriation of unowned resources is a diminution of the rights of others to it, and would be acceptable only so long as it does not make anyone worse off than they would have been before.”


Though the earth, and all inferior creatures, be common to all men, yet every man has a property in his own person: this nobody has any right to but himself. The labor of his body, and the work of his hands, we may say, are properly his. Whatsoever then he removes out of the state that nature hath provided, and left it in, he hath mixed his labor with, and joined to it something that is his own, and thereby makes it his property. It being by him removed from the common state nature hath placed it in, it hath by this labor something annexed to it, that excludes the common right of other men. For this labor being the unquestionable property of the laborer, no man but he can have a right to what that is once joined to, at least where there is enough and as good, left in common for others. (Locke)


I am in agreement with our founding presidents, outspoken musical artists, and political debaters regarding botanical sustenance and balance and our striving for freedom and peace that may come along with The Garden of Eden Project on wide-scale community levels.

The Garden of Eden embodies a multitude of solutions, bringing power back to the people and encouraging environmental health and a deeper understanding of what it means to exist on this planet. It encourages our relationship to this balance while bringing an educated peace between our environment and our modern ways of living. This knowledge of human nature and our capacity as a people continues throughout time, with revolutions, protests, demonstrations, music, media, blogging, etc. We, as a people, persist in our pursuit of happiness and continue our fight for balance between an authoritative government and the rights of being human, through nature itself.

As many minds have manifested the love of Earth, “I won’t back down” within the pursuit of happiness within the Garden of Eden Project. I will conclude this essay with the legendary song by Tom Petty, “I won’t back down.”








References and citations:

Baker, Colin, "Some Reflections on Student Movements of the 1960's and Early 1970's." Open Edition Journals, 2008, 81.

https://journals.openedition.org/rccs/646 

John Locke,  https://en.wikipedia.org/wiki/Two_Treatises_of_Government, § 27

Shiva, Vandana, "Earth Democracy: Justice, Sustainability, and Peace." South End Press OCambridge, Massachusetts, 2005, 11.

Falbraith, Kenneth John, "Economics and Tradition of Despair." The Affluent Society, 1993, 19.Michael E. Zimmerman et al, eds. Environmental Philosophy: From Animal Rights to Radical Ecology. 4th ed. Upper Saddle River, NJ: Pearson/Prentice Hall, 2005.

LaDuke Reader, The Winona, "A Seven Generation Amendment Revised." Ojibew News, 1996.

Heilbronner, Robert, "Capitalism: Where Do We Come From?" Touchstone (May 5, 1998), 240.

Carson, Rachel, "Spring Hill." Houghton Mifflin Company, 1962, 378.

Hemenway, Toby, "Gaia's Garden." Chelsea Green Publishing, 1952, 313.

Jacke, David, "Gardening like a Forest." Sustainable World Podcast, 2011.

Smith, Robert J. "History Of Environmentalism." Competetive Enterprise Institute, 2010. https://www.youtube.com/watch?v=LMoqt7dj4Fw 

Spirit, "Fresh Garbage." Sony Music Entertainment, 1967. https://www.youtube.com/watch?v=DaMoCenZrDI

Spirit, " Mechanical World" UMPG Publishing, 1968. https://www.youtube.com/watch?v=MqUdswZY6jI

Spirit, "Nature's Way." Esoteric, 1991? https://www.youtube.com/watch?v=rh5H-haT2vQ

Petty, Tom, "Running Down A Dream." Geffen Records, 1989. https://www.youtube.com/watch?v=Y1D3a5eDJIs

Petty, Tom, "I Won't Back Down." Geffen Records, 1989. https://www.youtube.com/watch?v=nvlTJrNJ5lA

Petty, Tom, "Peace In L.A." Geffen Records, 1992. https://www.youtube.com/watch?v=OT2rb7ac3_4

Petty, Tom, "I Wont Back Down." Geffen Records, 1989. https://www.youtube.com/watch?v=5II-WnW9OJo

Greenday, "Holiday." Warner Chappell, 2005. https://www.youtube.com/watch?v=l2hA8g1cNvQ


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