Ron Watts – 1942 to 2016 (Obituary researched and written by Paul Lewis – First published 16th July 2016) Legendary music promoter Ron Watts passed away on 20th June 2016, aged 73, following a long illness. Watt’s spent much of his life living and working in High Wycombe and brought world wide fame to The Nag’s Head, a former HQ of the Wanderers.
Watts is best known for his involvement in the rise of the punk scene in 1976 and 1977, promoting gigs at the famous Nag’s Head venue in High Wycombe, in addition to the legendary 100 Club venue in Oxford Street, London. However, it be an would be an insult to his legacy to leave unmentioned his part in bringing top Blues acts to venues in the UK during the late 1960’s and beyond, plus his front man role in legendary Cajun Blues band, Brewer’s Droop.
Watts, born in wartime Slough in 1942, schooled at Langley Grammar School but had moved to High Wycombe with his family by his later teenage years. His love for music came from an early age – his initial taste was jazz but he soon got into the Blues, buying his first single in 1957 when he picked up a 78 rpm version of Chuck Berry’s School Days.
After passing his A Levels he worked at Midland Bank, High Wycombe and used some of his wages to attend R&B gigs in London – taking in early performances from Alexis Korner and Charlie Watts and mixing with the likes of Jeff Beck, Eric Clapton and Mick Jagger, well before they had become household names.
In his 2006 autobiography, ‘100 Watts, A Life in Music’ he recalled that High Wycombe at the time was ‘terminally uncool’, although he attended gigs at the Town Hall, plus jazz evenings at Court Gardens, Marlow. Watts also got the bug for live performing following an impromptu singalong during an R&B gig in West Wycombe featuring John Mayall.
He married for the first time in 1962 – tying the knot at Terriers Church before moving into a flat in Farnham Road, Slough with his wife Pauline. The couple had a daughter Terri shortly afterwards. Meanwhile, his work life took him to the Mars factory in Slough. It was in his early 20’s that he saw The Beatles take the stage in Slough, while his love for live music saw him help out at The Star and Garter pub in Windsor.
Having split from his wife in early 1966, Watts first ventured into music promoting in the summer of 1967 when he put on a show at Farnham Village Hall. Another gig in January 1968 at High Wycombe Town Hall would prove another significant step in his musical career. Watts would take to the stage again to sing with Wind of Change but the news got back to his employees at Mars and he was given the ultimatum on whether to quit his job or quit his on stage antics. To his employees surprise he chose the former and his serious promoting days were about to begin.
Within weeks of handing in his notice at Mars he had arranged his first concert promotion – an R&B night in the upstairs room at The White Hart pub in White Hart Street, High Wycombe. He would dub the venue ‘The Blues Loft’ – a title that would travel with Watts over the years ahead. Shakey Vick would be one of the first acts he would promote at The White Hart, along with Jack Dupree.
The impending demolition of The White Hart forced a brief spell of gigs at Ye Exchange, also in High Wycombe, but it was when he found The Nag’s Head on the London Road that he knew he had the venue he craved for – a relatively small (300 ish capacity) upstairs venue with its own bar.
His first gig there came in March 1968 and his Blues nights quickly gained in popularity. He would bring in the legendary John Lee Hooker to the Nag’s Head at a cost of £125. With tickets set at just 7/6 (37 ½ p), it was a risk that paid off. Other names that followed, included Howlin’ Wolf, plus in May 1968, an early live appearance for Jethro Tull – six months before their debut album had hit the top ten of the charts.
Status Quo and Thin Lizzy also performed for Watts at the Nag’s Head as the 1960’s drew to a close, while Marc Bolan, playing in the then folky Tyrannosaurus Rex, was another name that would become household during the 1970’s and as they became Glam Rock monsters T.Rex.
Despite moving to London in September 1968, the following years saw Watts continue his association with the Nag’s Head, although his attention was now the formation of the National Blues Federation (NBF), along with Chris Trimming. The pair also took on the ‘quiet’ Tuesday night slot at The 100 Club, quickly gaining high regard in the Blues world and seeing BB King take the stage one evening for a jam session.
Then in 1969, another impromptu singing performance, this time during a Blues Festival on Wycombe Rye, proved the catalyst for Watts to make the decision to form a band of his own.
Brewer’s Droop were formed and played a mixture of Blues R&B and Cajun (swinging jazz). Watts took on the role of lead vocalist, while other band members included Steve Darrington (pianist), John McKay (guitar), Malcom Barrett (bass) and Bob Walker (drums). Brewer’s Droop played almost 300 gigs in 1970 and close to 1,000 in the following four years the band were on the road – sometimes playing three shows in a day. Record company interest grew and an album ‘Opening Time’ was released on RCA in the summer of 1972. The album cover featured a picture of the band standing outside The Antelope pub in High Wycombe town centre – a regular drinking and performing haunt for the band. A single followed called ‘Sweet Thing’ and just failed to make the top 50.
With Brewer’s Droop regularly on tour and Trimming offered other opportunities in the music industry, the NBF folded. However, despite his busy schedule, in April 1970, Watts promoted an early Mott The Hoople gig at The Nag’s Head, while he kept connections with the London Road venue by using the ‘Blues Loft’ for rehearsals with ‘The Droop’.
An eager Watts also started promoting gigs at High Wycombe Town Hall, initially assisting the Broom & Wade apprentice association with a Savoy Brown and Wild Angels gig. Elsewhere, he would keep in touch with the local scene by helping to promote gigs at the newly opened Twylight Club – described by Watts as a ‘concrete bunker’ – under a new flyover built in High Wycombe around 1969.
Meanwhile, back at the 100 Club, a highlight for Watts was putting on Muddy Waters in May 1972. A visitor to ‘in crowd’ at the time also included a young American student called Bill Clinton. Watts recalled in his autobiography: “He swore to me he was going to be President of America one day. He had the biggest beard you have ever seen. He was a good kid, bucket loads of charisma.” Colonel Gaddafi, as a younger man, was another regular at the ‘Blues Loft’ and the 100 Club. Watts said: “We had a couple of drinks and he seemed like a good bloke. He said he was planning to ‘go into politics’ when he returned to Libya.”
Watts married again in February 1973, wedding Maureen at Priory Road Methodist Chapel in High Wycombe. The couple had first met around late 1968 when she had interviewed Watts for a Bucks Free Press article.
A second Brewer’s Droop album was recorded in late 1973 that included the relatively unknown guitarist Mark Knopfler (later of Dire Straits) on some of the tracks. Produced by Dave Edmunds, it remained unreleased until 1989 when RCA released they had a potential seller on their hands and released it under the title of The Booze Brothers. Watts made no income after the rights had been sold off years earlier.
Brewers Droop split in 1974, leaving the way open for Watts to concentrate again on the promoting side. Now living in Lane End, he kept open his local connections with a short stint of gigs at The Crown, in Marlow. Meanwhile, he was now promoting 2 or 3 nights a week at The 100 Club as the mid 1970’s ‘pub rock’ scene began to break with the likes of Ian Dury’s Kilburn & The Highroads, Dr Feelgood, Eddie & The Hotrods and the 101 ers – the latter led by a youthful Joe Strummer.
However, with Watts starting to become bored of the live music scene, he took on a job with G.D. Searle in High Wycombe and dabbled again briefly with playing live again with the short lived Jive Bombers. Towards the end of 1975 Watts recalls that he saw an article in Rolling Stone magazine about the US ‘punk’ movement. It sparked an interest that would come to a head in the following months.
It was a chance viewing of a Sex Pistols gig on Friday 20th February 1976, at what was when then known as High Wycombe College of Higher Education, that changed his life dramatically. A 33 year old Watts was apparently at the Screaming Lord Sutch gig to see the college social secretary about a stripper he was booking for them. He popped his head into the gig to witness The Pistols creating chaos but was interested enough to think it would be worth putting on what he described as a ‘bunch of scruffs’.
Pistols Manager Malcolm McClaren would later seek out Watts at The 100 Club. McClaren said he wanted his band to play the Oxford Street venue. Watts, recalling his memories of the High Wycombe gig a few days before, agreed. The Pistols would appear for the first time at The 100 Club on Tuesday 30th March 1976. The eventful period in Watts’ life also saw the birth of his first son Stuart. The toddler would spend some of his early life being bounced on the knee of the punk rock bands.
The Pistols would appear a further 10 times at the 100 Club in 1976, including the famous Punk Festival held on 20 and 21 September 1976. Before then, on Thursday 2nd September 1976, Watts would bring the Pistols back to High Wycombe for an appearance at The Nags Head – a venue Watts was now back promoting gigs at.
Violence at the punk gigs at The 100 Club bought a ‘punk’ ban at the Oxford Street venue – the infamous Sid Vicious bottle throwing incident at the September 1976 ‘Punk Festival’ being the final straw. But London’s loss was High Wycombe’s gain as Watts brought the up and coming ‘punk’ bands to The Nag’s Head. Following the summer heatwave of 1976, Watts promoted gigs from the likes of the Stranglers, The Damned and The Clash – all before they had signed deal with major record labels.
Watts’ gigs at The Nags Head would play a significant part in the rise of ‘punk rock’ and also helped wake up the ‘terminally uncool’ High Wycombe to develop a punk movemenet of its own, putting on many local bands as support acts to the wave of artists that exploded onto the national music scene at the time. However, a brief foray into band management in 1976 with The Damned ended on a sour note when he objected to the band swearing at the paying punters, shouting from the back of the loft venue at The Nag’s Head, “Keep it up and I’ll fetch my shotgun. We’ll see how much of a punk you are then.”
In 1977, UK ‘punk’ went viral. Watts continued to put bands on at the Nags, showcasing acts like The Jam, Siouxsie and The Banshees, Generation X, The Police, Tom Robinson Band, Elvis Costello and XTC – again, in many cases, before they had signed record deals. When some of the acts out grew the London Road venue, he complimented the Nags with the more central High Wycombe Town Hall. The Stiff Tour of 1977 played the opening night at The Town Hall in October 1977 featuring one of the first ever performances by Ian Dury and The Blockheads. That same month, Watt’s second child with Maureen, Marie Watts was born. However, the marriage would not last and they split up in 1979.
Regular gig promotions continued at The Town Hall through the late 1970’s until the cloud of violence (at a non-Watts promoted gig) resulted in a draconian council ban on ‘rock concerts’ in the summer of 1980. But gigs at The Nags carried on, with the regular Thursday rock nights including a performance from ‘Top Irish Rock Act’ U2 midway through 1980.
However, a culmination of the Council restrictions and a landlord unenthusiastic for live music, saw limited opportunities at The Nag’s Head leading to Watt’s adding the Alexander’s Disco at Cippenham to his CV of music venues. It would host an early outing for new romantics Spandau Ballet but it was not Watts’ scene to see bands more interested in their hair do’s than the music.
Now back living with his parents in Slough, Watt’s tried to save the flagging fortunes of the Nag’s Head by arranging music sessions in the downstairs bar. It was around this time that a 29 year old Tony Blair would visit the venue – the then Labour MP for the ‘safe’ Conservative seat of Beaconsfield.
Never one to shy from work, Watts started working as a Quality Engineer for British Plastics in Slough in order to boost his income from the now even more risky promoting business. Some gigs at The Nag’s would be packed while others would see just a handful in the audience. A residency by local favourite John Otway proved particularly popular. Elsewhere, Watt’s gave some of their first gigs to local uprising stars Howard Jones and Marillion. Southend Blues rock act The Hamsters, also played some of the debut gigs at The Nag’s and continued to return to the Wycombe area until their retirement in 2012.
Watts’ association with promoting gigs at The Town Hall eventually came to an end in the early to mid 1980’s after the local Council decided to seek out a sole promoter for the ageing venue. The aspirations of the Council never came to fruition and the venue was effectively lost from the live music circuit.
By this time Watts had returned to High Wycombe to work as a Quality Technician at Broom and Wades. He also lived on a house boat on the Thames, near Bourne End before the leaving the area completely, residing briefly in Ffestiniog, North Wales before a move to Tamworth, Staffordshire.
Some of his final gigs at The Nag’s Head saw performances by former Cream bassist Jack Bruce, cult early 1970’s psychedelic band, The Pink Fairies, plus several more reunion night’s with Brewer’s Droop. A 20th anniversary of his time at The Nag’s came in 1988 when Shakey Vick returned with his Blues Band for an evening that Watt’s described as a ‘great night’.
After being made redundant by Broom & Wade in May 1991, Watt’s finally severed all promoting ties with High Wycombe and moved on to team up with Jim Simpson with the running of the Birmingham International Jazz Festival. Watt’s continued to confirm his love of the Blues by promoting gigs at The Bear in Bearwood (three miles from the centre of Birmingham). Within two years it had built up a membership of 5,000. He was also heavily connected with the organisation of the Birmingham Blues Festival during August Bank Holiday 1992. Gigs continued at The Bear until the summer of 1994.
Realising that the live music scene was not going to make him a living, Watt’s finally settled in Tamworth working for TNT before fulfilling one of his dreams of retiring to the South Coast by moving to a village close to Weymouth, Dorset in 2008.
During the intervening years, Watt’s was occasionally asked of his musical history and turned back the clock to be a guest of honour at a Sex Pistols reunion gig in Brixton in 2007. A year earlier he published his autobiography, Hundred Watts – a life in music, revealing much of the detail of his musical history that would have otherwise been lost. His comments at the time still rang true at the time of his passing in 2016: “Technology has taken a lot of the fun out of gigs. Too many bands today think that they can sit in their bedrooms and do it all from there. They need to get out there like we did and shake their arse.”
For those who went to any of Ron’s gigs, you will remember that he never tucked himself away from the spotlight. At The Nag’s Head he would regularly sit at the top of the stairs, taking your small change for entrance and checking your membership card. At the Town Hall he would sometimes come out onto the front steps before letting in the punters, with a warning that he didn’t want any trouble at that evening’s gig.
And the final word goes to Ron, again from a 2006 interview where he reflected: “I have had a blessed life. I didn’t have any special talent, I was just in the right place at the right time. Things just kept landing at my doorstep. Every day was Christmas.”
Norman Mailer’s inflammatory 1957 essay on the original “hipsters.”Norman Mailer June 20, 2007
Norman Mailer ran in the Democratic primaries for mayor of New York City in 1969 with journalist Jimmy Breslin as his running mate (Breslin sought the nomination for President of the City Council). Their program called for New York City to secede from the state of New York. Political power was to devolve to the city’s neighborhoods. The Mailer-Breslin slogan was “The Other Guys are the Joke.” Dissent published many of Mailer’s controversial articles, including “The White Negro” (Fall 1957), which is reprinted below, and Mailer served on Dissent’s editorial board for more than three decades. The photograph above was taken by a seventeen-year-old campaign worker who had then never heard of Dissent, Mitchell Cohen, who now co-edits the magazine. Mailer died November 10th at the age of 84.
The White Negro
Superficial Reflections on the Hipster
Our search for the rebels of the generation led us to the hipster. The hipster is an enfant terrible turned inside out. In character with his time, he is trying to get back at the conformists by lying low. . . . You can’t interview a hipster because his main goal is to keep out of a society which, he thinks, trying to make everyone over in its own image. He takes marijuana because it supplies him with experiences that can’t be shared with “squares.” He may affect a broad-brimmed hat or a zoot suit, but usually he prefers to skulk unmarked. The hipster may be a jazz musician; he is rarely an artist, almost never a writer. He may earn his living as a petty criminal, a hobo, a carnival roustabout or a free-lance moving man in Greenwich Village, but some hipsters have found a safe refuge in the upper income brackets as television comics or movie actors. (The late James Dean, for one, was a hipster hero.) . . . it is tempting to describe the hipster in psychiatric terms as infantile, but the style of his infantilism is a sign of the times, he does not try to enforce his will on others, Napoleon-fashion, but contents himself with a magical omnipotence never disproved because never tested. . . . As the only extreme nonconformist of his generation, he exercises a powerful if underground appeal for conformists, through newspaper accounts of his delinquencies, his structureless jazz, and his emotive grunt words.—“Born 1930: The Unlost Generation” by Caroline Bird, Harper’s Bazaar, Feb. 1957
Probably, we will never be able to determine the psychic havoc of the concentration camps and the atom bomb upon the unconscious mind of almost everyone alive in these years. For the first time in civilized history, perhaps for the first time in all of history, we have been forced to live with the suppressed knowledge that the smallest facets of our personality or the most minor projection of our ideas, or indeed the absence of ideas and the absence of personality could mean equally well that we might still be doomed to die as a cipher in some vast statistical operation in which our teeth would be counted, and our hair would be saved, but our death itself would be unknown, unhonored, and unremarked, a death which could not follow with dignity as a possible consequence to serious actions we had chosen, but rather a death by deus ex machina in a gas chamber or a radioactive city; and so if in the midst of civilization—that civilization founded upon the Faustian urge to dominate nature by mastering time, mastering the links of social cause and effect—in the middle of an economic civilization founded upon the confidence that time could indeed be subjected to our will, our psyche was subjected itself to the intolerable anxiety that death being causeless, life was causeless as well, and time deprived of cause and effect had come to a stop.
The Second World War presented a mirror to the human condition which blinded anyone who looked into it. For if tens of millions were killed in concentration camps out of the inexorable agonies and contractions of super-states founded upon the always insoluble contradictions of injustice, one was then obliged also to see that no matter how crippled and perverted an image of man was the society he had created, it wits nonetheless his creation, his collective creation (at least his collective creation from the past) and if society was so murderous, then who could ignore the most hideous of questions about his own nature?
Worse. One could hardly maintain the courage to be individual, to speak with one’s own voice, for the years in which one could complacently accept oneself as part of an elite by being a radical were forever gone. A. man knew that when he dissented, he gave a note upon his life which could be called in any year of overt crisis. No wonder then that these have been the years of conformity and depression. A stench of fear has come out of every pore of American life, and we suffer from a collective failure of nerve. The only courage, with rare exceptions, that we have been witness to, has been the isolated courage of isolated people.
II It is on this bleak scene that a phenomenon has appeared: the American existentialist—the hipster, the man who knows that if our collective condition is to live with instant death by atomic war, relatively quick death by the State as l’univers concentrationnaire, or with a slow death by conformity with every creative and rebellious instinct stifled (at what damage to the mind and the heart and the liver and the nerves no research foundation for cancer will discover in a hurry) , if the fate of twentieth century man is to live with death from adolescence to premature senescence, why then the only life-giving answer is to accept the terms of death, to live with death as immediate danger, to divorce oneself from society, to exist without roots, to set out on that uncharted journey into the rebellious imperatives of the self. In short, whether the life is criminal or not, the decision is to encourage the psychopath in oneself, to explore that domain of experience where security is boredom and therefore sickness, and one exists in the present, in that enormous present which is without past or future, memory or planned intention, the life where a man must go until he is beat, where he must gamble with his energies through all those small or large crises of courage and unforeseen situations which beset his day, where he must be with it or doomed not to swing. The unstated essence of Hip, its psychopathic brilliance, quivers with the knowledge that new kinds of victories increase one’s power for new kinds of perception; and defeats, the wrong kind of defeats, attack the body and imprison one’s energy until one is jailed in the prison air of other people’s habits, other people’s defeats, boredom, quiet desperation, and muted icy self-destroying rage. One is Hip or one is Square (the alternative which each new generation coming into American life is beginning to feel) one is a rebel or one conforms, one is a frontiersman in the Wild West of American night life, or else a Square cell, trapped in the totalitarian tissues of American society, doomed willy-nilly to conform if one is to succeed.
A totalitarian society makes enormous demands on the courage of men, and a partially totalitarian society makes even greater demands for the general anxiety is greater. Indeed if one is to be a man, almost any kind of unconventional action often takes disproportionate courage. So it is no accident that the source of Hip is the Negro for he has been living on the margin between totalitarianism and democracy for two centuries. But the presence of Hip as a working philosophy in the sub-worlds of American life is probably due to jazz, and its knife-like entrance into culture, its subtle but so penetrating influence on an avant-garde generation—that post-war generation of adventurers who (some consciously, some by osmosis) had absorbed the lessons of disillusionment and disgust of the Twenties, the Depression, and the War. Sharing a collective disbelief in the words of men who had too much money and controlled too many things, they knew almost as powerful a disbelief in the socially monolithic ideas of the single mate, the solid family and the respectable love life. If the intellectual antecedents of this generation can be traced to such separate influences as D. H. Lawrence, Henry Miller, and Wilhelm Reich, the viable philosophy of Hemingway fits most of their facts: in a bad world, as he was to say over and over again (while taking time out from his parvenu snobbery and dedicated gourmandise), in a bad world there is no love nor mercy nor charity nor justice unless a man can keep his courage, and this indeed fitted some of the facts. What fitted the need of the adventurer even more precisely was Hemingway’s categorical imperative that what made him feel good became therefore The Good.
So no wonder that in certain cities of America, in New York of course, and New Orleans, in Chicago and San Francisco and Los Angeles, in such American cities as Paris and Mexico, D.F., this particular part of a generation was attracted to what the Negro had to offer. In such places as Greenwich Village, a ménage-à-trois was completed—the bohemian and the juvenile delinquent came face-to-face with the Negro, and the hipster was a fact in American life. If marijuana was the wedding ring, the child was the language of Hip for its argot gave expression to abstract states of feeling which all could share, at least all who were Hip. And in this wedding of the white and the black it was the Negro who brought the cultural dowry. Any Negro who wishes to live must live with danger from his first day, and no experience can ever be casual to him, no Negro can saunter down a street with any real certainty that violence will not visit him on his walk. The cameos of security for the average white: mother and the home, lob and the family, are not even a mockery to millions of Negroes; they are impossible. The Negro has the simplest of alternatives: live a life of constant humility or ever-threatening danger. In such a pass where paranoia is as vital to survival as blood, the Negro had stayed alive and begun to grow by following the need of his body where he could. Knowing in the cells of his existence that life was war, nothing but war, the Negro (all exceptions admitted) could rarely afford the sophisticated inhibitions of civilization, and so he kept for his survival the art of the primitive, he lived in the enormous present, he subsisted for his Saturday night kicks, relinquishing the pleasures of the mind for the more obligatory pleasures of the body, and in his music he gave voice to the character and quality of his existence, to his rage and the infinite variations of joy, lust, languor, growl, cramp, pinch, scream and despair of his orgasm. For jazz is orgasm, it is the music of orgasm, good orgasm and bad, and so it spoke across a nation, it had the communication of art even where it was watered, perverted, corrupted, and almost killed, it spoke in no matter what laundered popular way of instantaneous existential states to which some whites could respond, it was indeed a communication by art because it said, “I feel this, and now you do too.”
So there was a new breed of adventurers, urban adventurers who drifted out at night looking for action with a black man’s code to fit their facts. The hipster had absorbed the existentialist synapses of the Negro, and for practical purposes could be considered a white Negro.
To be an existentialist, one must be able to feel oneself—one must know one’s desires, one’s rages, one’s anguish, one must be aware of the character of one’s frustration and know what would satisfy it. The over-civilized man can be an existentialist only if it is chic, and deserts it quickly for the next chic. To be a real existentialist (Sartre admittedly to the contrary) one must be religious, one must have one’s sense of the “purpose”—whatever the purpose may be—but a life which is directed by one’s faith in the necessity of action is a life committed to the notion that the substratum of existence is the search, the end meaningful but mysterious; it is impossible to live such a life unless one’s emotions provide their profound conviction. Only the French, alienated beyond alienation from their unconscious could welcome an existential philosophy without ever feeling it at all; indeed only a Frenchman by declaring that the unconscious did not exist could then proceed to explore the delicate involutions of consciousness, the microscopically sensuous and all but ineffable frissons of mental becoming, in order finally to create the theology of atheism and so submit that in a world of absurdities the existential absurdity is most coherent.
In the dialogue between the atheist and the mystic, the atheist is on the side of life, rational life, undialectical life—since he conceives of death as emptiness, he can, no matter how weary or despairing, wish for nothing but more life; his pride is that he does not transpose his weakness and spiritual fatigue into a romantic longing for death, for such appreciation of death is then all too capable of being elaborated by his imagination into a universe of meaningful structure and moral orchestration.
Yet this masculine argument can mean very little for the mystic. The mystic can accept the atheist’s description of his weakness, he can agree that his mysticism was a response to despair. And yet . . . and yet his argument is that he, the mystic, is the one finally who has chosen to live with death, and so death is his experience and not the atheist’s, and the atheist by eschewing the limitless dimensions of profound despair has rendered himself incapable to judge the experience. The real argument which the mystic must always advance is the very intensity of his private vision—his argument depends from the vision precisely because what was felt in the vision is so extraordinary that no rational argument, no hypotheses of ‘oceanic feelings” and certainly no skeptical reductions can explain away what has become for him the reality more real than the reality of closely reasoned logic. His inner experience of the possibilities within death is his logic. So, too, for the existentialist. And the psychopath. And the saint and the bullfighter and the lover. The common denominator for all of them is their burning consciousness of the present, exactly that incandescent consciousness which the possibilities within death has opened for them. There is a depth of desperation to the condition which enables one to remain in life only by engaging death, but the reward is their knowledge that what is happening at each instant of the electric present is good or bad for them, good or bad for their cause, their love, their action, their need.
It is this knowledge which provides the curious community of feeling in the world of the hipster, a muted cool religious revival to be sure, but the element which is exciting, disturbing, nightmarish perhaps, is that incompatibles have come to bed, the inner life and the violent life, the orgy and the dream of love, the desire to murder and the desire to create, a dialectical conception of existence with a lust for power, a dark, romantic, and yet undeniably dynamic view of existence for it sees every man and woman as moving individually through each moment of life forward into growth or backward into death.
III It may be fruitful to consider the hipster a philosophical psychopath, a man interested not only in the dangerous imperatives of his psychopathy but in codifying, at least for himself, the suppositions on which his inner universe is constructed. By this premise the hipster is a psychopath, and yet not a psychopath but the negation of the psychopath for he possesses the narcissistic detachment of the philosopher, that absorption in the recessive nuances of one’s own motive which is so alien to the unreasoning drive of the psychopath. In this country where new millions of psychopaths are developed each year, stamped with the mint of our contradictory popular culture (where sex is sin and yet sex is paradise), it is as if there has been room already for the development of the antithetical psychopath who extrapolates from his own condition, from the inner certainty that his rebellion is just, a radical vision of the universe which thus separates him from the general ignorance, reactionary prejudice, and self-doubt of the more conventional psychopath. Having converted his unconscious experience into much conscious knowledge, the hipster has shifted the focus of his desire from immediate gratification toward that wider passion for future power which is the mark of civilized man. Yet with an irreducible difference. For Hip is the sophistication of the wise primitive in a giant jungle, and so its appeal is still beyond the civilized man. If there are ten million Americans who are more or less psychopathic (and the figure is most modest) there are probably not more than one hundred thousand men and women who consciously see themselves as hipsters, but their importance is that they are an elite with the potential ruthlessness of an elite, and a language most adolescents can understand instinctively for the hipster’s intense view of existence matches their experience and their desire to rebel.
Before one can say more about the hipster, there is obviously much to be said about the psychic state of the psychopath—or, clinically, the psychopathic personality. Now, for reasons which may be more curious than the similarity of the words, even many people with a psychoanalytical orientation often confuse the psychopath with the psychotic. Yet the terms are polar. The psychotic is legally insane, the psychopath is not; the psychotic is almost always incapable of discharging in physical acts the rage of his frustration, while the psychopath at his extreme is virtually as incapable of restraining his violence. The psychotic lives in so misty a world that what is happening at each moment of his life is not very real to him whereas the psychopath seldom knows any reality greater than the face, the voice, the being of the particular people among whom he may find himself at any moment. Sheldon and Eleanor Glueck describe him as follows:
The psychopath . . . can be distinguished from the person sliding into or clambering out of a true psychotic state by the long tough persistence of his anti-social attitude and behaviour and the absence of hallucinations, delusions, manic flight of ideas, confusion, disorientation, and other dramatic signs of psychosis.
The late Robert Lindner, one of the few experts on the subject, in his book Rebel Without A Cause—The Hypnoanalysis of a Criminal Psychopath presented part of his definition in this way:
. . . the psychopath is a rebel without a cause, an agitator without a slogan, a revolutionary without a program: in other words, his rebelliousness is aimed to achieve goals satisfactory to himself alone; lie is incapable of exertions for the sake of others. All his efforts, hidden under no matter what disguise, represent investments designed to satisfy his immediate wishes and desires . . . The psychopath, like the child, cannot delay the pleasures of gratification; and tins trait is one of his underlying, universal characteristics. He cannot wait upon erotic gratification which convention demands should be preceded by the chase before the kill: he must rape. He cannot wait upon the development of prestige in society: his egoistic ambitions lead him to leap into headlines by daring performances. Like a red thread the predominance of this mechanism for immediate satisfaction runs through the history of every psychopath. It explains not only his behavior but also the violent nature of his acts.
Yet even Lindner who was the most imaginative and most sympathetic of the psychoanalysts who have studied the psychopathic personality was not ready to project himself into the essential sympathy— which is that the psychopath may indeed be the perverted and dangerous front-runner of a new kind of personality which could become the central expression of human nature before the twentieth century is over. For the psychopath is better adapted to dominate those mutually contradictory inhibitions upon violence and love which civilization has exacted of us, and if it be remembered that not every psychopath is an extreme case, and that the condition of psychopathy is present in a host of people including many politicians, professional soldiers, newspaper columnists, entertainers, artists, jazz musicians, call-girls, promiscuous homosexuals and half the executives of Hollywood, television, and advertising, it can be seen that there are aspects of psychopathy which already exert considerable cultural influence.
What characterizes almost every psychopath and part-psychopath is that they are trying to create a new nervous system for themselves. Generally we are obliged to act with a nervous system which has been formed from infancy, and which carries in the style of its circuits the very contradictions of our parents and our early milieu. Therefore, we are obliged, most of us, to meet the tempo of the present and the future with reflexes and rhythms which come from the past. It is not only the “dead weight of the institutions of the past” but indeed the inefficient and often antiquated nervous circuits of the past which strangle our potentiality for responding to new possibilities which might be exciting for our individual growth.
Through most of modern history, “sublimation” was possible: at the expense of expressing only a small portion of oneself, that small portion could be expressed intensely. But sublimation depends on a reasonable tempo to history. If the collective life of a generation has moved too quickly, the “past” by which particular men and women of that generation may function is not, let us say, thirty years old, but relatively a hundred or two hundred years old. And so the nervous system is overstressed beyond the possibility of such compromises as sublimation, especially since the stable middle-class values so prerequisite to sublimation have been virtually destroyed in our time, at least as nourishing values free of confusion or doubt. In such a crisis of accelerated historical tempo and deteriorated values, neurosis tends to be replaced by psychopathy, and the success of psychoanalysis (which even ten years ago gave promise of becoming a direct major force) diminishes because of its inbuilt and characteristic incapacity to handle patients more complex, more experienced, or more adventurous than the analyst himself. In practice, psychoanalysis has by now become all too often no more than a psychic blood-letting. The patient is not so much changed as aged, and the infantile fantasies which he is encouraged to express are condemned to exhaust themselves against the analyst’s non-responsive reactions. The result for all too many patients is a diminution, a “tranquilizing” of their most interesting qualities and vices. The patient is indeed not so much altered as worn out—less bad, less good, less bright, less willful, less destructive, less creative. He is thus able to conform to that contradictory and unbearable society which first created his neurosis. He can conform to what he loathes because he no longer has the passion to feel loathing so intensely.
The psychopath is notoriously difficult to analyze because the fundamental decision of his nature is to try to live the infantile fantasy, and in this decision (given the dreary alternative of psychoanalysis) there may be a certain instinctive wisdom. For there is a dialectic to changing one’s nature, the dialectic which underlies all psychoanalytic method: it is the knowledge that if one is to change one’s habits, one must go back to the source of their creation, and so the psychopath exploring backward along the road of the homosexual, the orgiast, the drug-addict, the rapist, the robber and the murderer seeks to find those violent parallels to the violent and often hopeless contradictions he knew as an infant and as a child. For if he has the courage to meet the parallel situation at the moment when he is ready, then he has a chance to act as he has never acted before, and in satisfying the frustration—if he can succeed—he may then pass by symbolic substitute through the locks of incest. In thus giving expression to the buried infant in himself, he can lessen the tension of those infantile desires and so free himself to remake a bit of his nervous system. Like the neurotic he is looking for the opportunity to grow up a second time, but the psychopath knows instinctively that to express a forbidden impulse actively is far more beneficial to him than merely to confess the desire in the safety of a doctor’s room. The psychopath is ordinately ambitious, too ambitious ever to trade his warped brilliant conception of his possible victories in life for the grim if peaceful attrition of the analyst’s couch. So his associational journey into the past is lived out in the theatre of the present, and he exists for those charged situations where his senses are so alive that he can be aware actively (as the analysand is aware passively) of what his habits are, and how he can change them. The strength of the psychopath is that he knows (where most of us can only guess) what is good for him and what is bad for him at exactly those instants when an old crippling habit has become so attacked by experience that the potentiality exists to change it, to replace a negative and empty fear with an outward action, even if—and here I obey the logic of the extreme psychopath—even if the fear is of himself, and the action is to murder. The psychopath murders—if he has the courage—out of the necessity to purge his violence, for if he cannot empty his hatred then he cannot love, his being is frozen with implacable self-hatred for his cowardice. (It can of course be suggested that it takes little courage for two strong eighteen-year old hoodlums, let us say, to beat in the brains of a candy-store keeper, and indeed the act—even by the logic of the psychopath—is not likely to prove very therapeutic for the victim is not an immediate equal. Still, courage of a sort is necessary, for one murders not only a weak fifty-year old man but an institution as well, one violates private property, one enters into a new relation with the police and introduces a dangerous element into one’s life. The hoodlum is therefore daring the unknown, and so no matter how brutal the act it is not altogether cowardly)
At bottom, the drama of the psychopath is that he seeks love. Not love as the search for a mate, but love as the search for an orgasm more apocalyptic than the one which preceded it. Orgasm is his therapy— he knows at the seed of his being that good orgasm opens his possibilities and bad orgasm imprisons him. But in this search, the psychopath becomes an embodiment of the extreme contradictions of the society which formed his character, and the apocalyptic orgasm often remains as remote as the Holy Grail, for there are clusters and nests and ambushes of violence in his own necessities and in the imperatives and retaliations of the men and women among whom he lives his life, so that even as he drains his hatred in one act or another, so the conditions of his life create it anew in him until the drama of his movements bears a sardonic resemblance to the frog who climbed a few feet in the well only to drop back again.
Yet there is this to be said for the search after the good orgasm: when one lives in a civilized world, and still can enjoy none of the cultural nectar of such a world because the paradoxes on which civilization is built demands that there remain a cultureless and alienated bottom of exploitable human material, then the logic of becoming a sexual outlaw (if one’s psychological roots are bedded in the bottom) is that one has at least a running competitive chance to be physically healthy so long as one stays alive. It is therefore no accident that psychopathy is most prevalent with the Negro. Hated from outside and therefore hating himself, the Negro was forced into the position of exploring all those moral wildernesses of civilized life which the Square automatically condemns as delinquent or evil or immature or morbid or self-destructive or corrupt. (Actually the terms have equal weight. Depending on the telescope of the cultural clique from which the Square surveys the universe, “evil” or “immature” are equally strong terms of condemnation.) But the Negro, not being privileged to gratify his self-esteem with the heady satisfactions of categorical condemnation, chose to move instead in that other direction where all situations are equally valid, and in the worst of perversion, promiscuity, pimpery, drug addiction, rape, razor-slash, bottle-break, what-have-you, the Negro discovered and elaborated a morality of the bottom, an ethical differentiation between the good and the bad in every human activity from the go-getter pimp (as opposed to the lazy one) to the relatively dependable pusher or prostitute. Add to this, the cunning of their language, the abstract ambiguous alternatives in which from the danger of their oppression they learned to speak (“Well. now, man, like I’m looking for a cat to turn me on ..“), add even more the profound sensitivity of the Negro jazzman who was the cultural mentor of a people, and it is not too difficult to believe that the language of Hip which evolved was an artful language, tested and shaped by an intense experience and therefore different in kind from white slang, as different as the special obscenity of the soldier which in its emphasis upon “ass” as the soul and “shit” as circumstance, was able to express the existential states of the enlisted man. What makes Hip a special language is that it cannot really be taught—if one shares none of the experiences of elation and exhaustion which it is equipped to describe, then it seems merely arch or vulgar or irritating. It is a pictorial language, but pictorial like non-objective art, imbued with the dialectic of small but intense change, a language for the microcosm, in this case, man, for it takes the immediate experiences of any passing man and magnifies the dynamic of his movements, not specifically but abstractly so that he is seen more as a vector in a network of forces than as a static character in a crystallized field. (Which, latter, is the practical view of the snob.) For example, there is real difficulty in trying to find a Hip substitute for “stubborn.” The best possibility I can come up with is: “That cat will never come off his groove, dad.” But groove implies movement, narrow movement but motion nonetheless. There is really no way to describe someone who does not move at all. Even a creep does move—if at a pace exasperatingly more slow than the pace of the cool cats.
IV Like children, hipsters are fighting for the sweet, and their language is a set of subtle indications of their success or failure in the competition for pleasure. Unstated but obvious is the social sense that there is not nearly enough sweet for everyone. And so the sweet goes only to the victor, the best, the most, the man who knows the most about how to find his energy and how not to lose it. The emphasis is on energy because the psychopath and the hipster are nothing without it since they do not have the protection of a position or a class to rely on when they have overextended themselves. So the language of Hip is a language of energy, how it is found, how it is lost.
But let us see. I have jotted down perhaps a dozen words, the Hip perhaps most in use and most likely to last with the minimum of variation. The words are man, go, put down, make, beat, cool, swing, with it, crazy, dig, flip, creep, hip, square. They serve a variety of purposes, and the nuance of the voice uses the nuance of the situation to convey the subtle contextual difference. If the hipster moves through his night and through his life on a constant search with glimpses of Mecca in many a turn of his experience (Mecca being the apocalyptic orgasm) and if everyone in the civilized world is at least in some small degree a sexual cripple the hipster lives with the knowledge of how lie is sexually crippled and where he is sexually alive, and the faces of experience which life presents to him each day are engaged, dismissed or avoided as his need directs and his lifemanship makes possible. For life is a contest between people in which the victor generally recuperates quickly and the loser takes long to mend, a perpetual competition of colliding explorers in which one must grow or else pay more for remaining the same, (pay in sickness, or depression, or anguish for the lost opportunity) but pay or grow.
Therefore one finds words like go, and make it, and with it, and swing: “Go” with its sense that after hours or days or months. or years of monotony, boredom, and depression one has finally had one’s chance, one has amassed enough energy to meet an exciting opportunity with all one’s present talents for the flip (up or down) and so one is ready to go, ready to gamble. Movement is always to be preferred to inaction. In motion a man has a chance, his body is warm, his instincts are quick, and when the crisis comes, whether of love or violence, he can make it, he can win, he can release a little more energy for himself since he hates himself a little less, he can make a little better nervous systern, make it a little more possible to go again, to go faster next time and so make more and thus find more people with whom he can swing. For to swing is to communicate, is to convey the rhythms of one’s own being to a lover, a friend, or an audience, and—equally necessary— be able to feel the rhythms of their response. To swing with the rhythms of another is to enrich oneself— the conception of the learning process as dug by Hip is that one cannot really learn until one contains within oneself the implicit rhythm of the subject or the person. As an example, I remember once hearing a Negro friend have an intellectual discussion at a party for half an hour with a white girl who was a few years out of college. The Negro literally could not read or write, but he had an extraordinary ear and a fine sense of mimicry. So as the girl spoke, he would detect the particular formal uncertainties in her argument, and in a pleasant (if slightly Southern) English accent, he would respond to one or another facet of her doubts. When she would finish what she felt was a particularly well-articulated idea, he would smile privately and say, “other-direction . . . do you really believe in that?”
“Well . . . No,” the girl would stammer, “now that you get down to it, there is something disgusting about it to me,” and she would be off again for five more minutes.
Of course the Negro was not learning anything about the merits and demerits of the argument, hut he was learning a great deal about a type of girl he had never met before, and that was what he wanted. Being unable to read or write, he could hardly be interested in ideas nearly as much as in lifemanship, and so he eschewed any attempt to obey the precision or lack of precision in the girl’s language, and instead sensed her character (and the values of her social type) by swinging with the nuances of her voice.
So to swing is to be able to learn, and by learning take a step toward making it, toward creating. What is to be created is not nearly so important as the hipster’s belief that when he really makes it, he will be able to turn his hand to anything, even to self-discipline. What he must do before that is find his courage at the moment of violence, or equally make it in the act of love, find a little more of himself, create a little more between his woman and himself, or indeed between his mate and himself (since many hipsters are bisexual), but paramount, imperative, is the necessity to make it because in making it, one is making the new habit, unearthing the new talent which the old frustration denied.
Whereas if you goof (the ugliest word in Hip), if you lapse back into being a frightened stupid child, or if you flip, if you lose your control, reveal the buried weaker more feminine part of your nature, then it is more difficult to swing the next time, your ear is less alive, your bad and energy-wasting habits are further confirmed, you are farther away from being with it. But to be with it is to have grace, is to be closer to the secrets of that inner unconscious life which will nourish you if you can hear it, for you are then nearer to that God which every hipster believes is located in the senses of his body, that trapped, mutilated and nonetheless megalomaniacal God who is It, who is energy, life, sex, force, the Yoga’s prana, the Reichian’s orgone, Lawrence’s “blood,” Hemingway’s “good,” the Shavian life-force; “It”; God; not the God of the churches hut the unachievable whisper of mystery within the sex, the paradise of limitless energy and perception just beyond the next wave of the next orgasm.
To which a cool cat might reply, “Crazy, man!”
Because, after all, what I have offered above is an hypothesis, no more, and there is not the hipster alive who is not absorbed in his own tumultuous hypotheses. Mine is interesting, mine is way out (on the avenue of the mystery along the road to “It”) but still I am just one cat in a world of cool cats, and everything interesting is crazy, or at least so the Squares who do not know how to swing would say.
(And yet crazy is also the self-protective irony of the hipster. Living with questions and not with answers, he is so different in his isolation and in the far reach of his imagination from almost everyone with whom he deals in the outer world of the Square, and meets generally so much enmity, competition, and hatred in the world of Hip, that his isolation is always in danger of turning upon itself, and leaving him indeed just that, crazy.)
If, however, yon agree with my hypothesis, if you as a cat are way out too, and we are in the same groove (the universe now being glimpsed as a series of ever-extending radii from the center) why then you say simply, “I dig,” because neither knowledge nor imagination comes easily, it is buried in the pain of one’s forgotten experience, and so one must work to find it, one must occasionally exhaust oneself by digging into the self in order to perceive the outside. And indeed it is essential to dig the most, for if you do not dig you lose your superiority over the Square, and so you are less likely to be cool (to be in control of a situation because you have swung where the Square has not, or because you have allowed to come to consciousness a pain, a guilt, a shame or a desire which the other has not had the courage to face) . To be cool is to be equipped, and if you are equipped it is more difficult for the next cat who comes along to put you down. And of course one can hardly afford to be put down too often, or one is beat, one has lost one’s confidence, one has lost one’s will, one is impotent in the world of action and so closer to the demeaning flip of becoming a queer, or indeed closer to dying, and therefore it is even more difficult to recover enough energy to try to make it again, because once a cat is beat he has nothing to give, and no one is interested any longer in making it with him. This is the terror of the hipster—to be beat— because once the sweet of sex has deserted him, he still cannot give up the search. It is not granted to the hipster to grow old gracefully—he has been captured too early by the oldest dream of power, the gold fountain of Ponce de Leon, the fountain of youth where the gold is in the orgasm.
To be beat is therefore a flip, it is a situation beyond one’s experience, impossible to anticipate—which indeed in the circular vocabulary of Hip is still another meaning for flip, but then I have given just a few of the connotations of these words. Like most primitive vocabularies each word is a prime symbol and serves a dozen or a hundred functions of communication in the instinctive dialectic through which the hipster perceives his experience, that dialectic of the instantaneous differentials of existence in which one is forever moving forward into more or retreating into less.
V It is impossible to conceive a new philosophy until one creates a new language, but a new popular language (while it must implicitly contain a new philosophy) does not necessarily present its philosophy overtly. It can be asked then what really is unique in the life-view of Hip which raises its argot above the passing verbal whimsies of the bohemian or the lumpenproletariat.
The answer would be in the psychopathic element of Hip which has almost no interest in viewing human nature, or better, in judging human nature from a set of standards conceived a priori to the experience, standards inherited from the past. Since Hip sees every answer as posing immediately a new alternative, a new question, its emphasis is on complexity rather than simplicity (such complexity that its language without the illumination of the voice and the articulation of the face and body remains hopelessly incommunicative). Given its emphasis on complexity, Hip abdicates from any conventional moral responsibility because it would argue that the result of out actions are unforeseeable, and so we cannot know if we do good or bad, we cannot even know (in the Joycean sense of the good and the bad) whether unforeseeable, and so we cannot know if we do good or bad, we cannot be certain that we have given them energy, and indeed if we could, there would still be no idea of what ultimately they would do with it.
Therefore, men are not seen as good or bad (that they are good-and-bad is taken for granted) but rather each man is glimpsed as a collection of possibilities, some more possible than others (the view of character implicit in Hip) and some humans are considered more capable than others of reaching more possibilities within themselves in less time, provided, and this is the dynamic, provided the particular character can swing at the right time. And here arises the sense of context which differentiates Hip from a Square view of character. Hip sees the context as generally dominating the man, dominating him because his character is less significant than the context in which he must function. Since it is arbitrarily five times more demanding of one’s energy to accomplish even an inconsequential action in an unfavorable context than a favorable one, man is then not only his character but his context, since the success or failure of an action in a given context reacts upon the character and therefore affects what the character will be in the next context. What dominates both character and context is the energy available at the moment of intense context.
Character being thus seen as perpetually ambivalent and dynamic enters then into an absolute relativity where there are no truths other than the isolated truths of what each observer feels at each instant of his existence. To take a perhaps unjustified metaphysical extrapolation, it is as if the universe which has usually existed conceptually as a Fact (even if the Fact were Berkeley’s God) but a ract which it was the aim of all science and philosophy to reveal, becomes instead a changing reality whose laws are remade at each instant by everything living, but most particularly man, man raised to a neo-medieval summit where the truth is not what one has felt yesterday or what one expects to feel tomorrow but rather truth is no more nor less than what one feels at each instant in the perpetual climax of the present.
What is consequent therefore is the divorce of man from his values, the liberation of the self from the Super-Ego of society. The only Hip morality (but of course it is an ever-present morality) is to do what one feels whenever and wherever it is possible, and—this is how the war of the Hip and the Square begins—to be engaged in one primal battle: to open the limits of the possible for oneself, for oneself alone because that is one’s need. Yet in widening the arena of the possible, one widens it reciprocally for others as well, so that the nihilistic fulfillment of each man’s desire contains its antithesis of human cooperation.
If the ethic reduces to Know Thyself and Be Thyself, what makes it radically different from Socratic moderation with its stern conservative respect for the experience of the past, is that the Hip ethic is immoderation, child-like in its adoration of the present (and indeed to respect the past means that one must also respect such ugly consequences of the past as the collective murders of the State) . It is this adoration of the present which contains the affirmation of Hip, because its ultimate logic surpasses even the unforgettable solution of the Marquis de Sade to sex, private property, and the family, that all men and women have absolute but temporary rights over the bodies of all other men and women—the nihilism of Hip proposes as its final tendency that every social restraint and category be removed, and the affirmation implicit in the proposal is that man would then prove to be more creative than murderous and so would not destroy himself. Which is exactly what separates Hip from the authoritarian philosophies which now appeal to the conservative and liberal temper—what haunts the middle of the Twentieth Century is that faith in man has been lost, and the appeal of authority has been that it would restrain us from ourselves. Hip, which would return us to ourselves, at no matter what price in individual violence, is the affirmation of the barbarian for it requires a primitive passion about human nature to believe that individual acts of violence are always to be preferred to the collective violence of the State; it takes literal faith in the creative possibilities of the human being to envisage acts of violence as the catharsis which prepares growth.
Whether the hipster’s desire for absolute sexual freedom contains any genuinely radical conception of a different world is of course another matter, and it is possible, since the hipster lives with his hatred, that many of them are the material for an elite of storm troopers ready to follow the first truly magnetic leader whose view of mass murder is phrased in a language which reaches their emotions. But given the desperation of his condition as a psychic outlaw, the hipster is equally a candidate for the most reactionary and most radical of movements, and so it is just as possible that many hipsters will come—if the crisis deepens—to a radical comprehension of the horror of society, for even as the radical has had his incommunicable dissent confirmed in his experience by precisely the frustration, the denied opportunities, and the bitter years which his ideas have cost him, so the sexual adventurer deflected from his goal by the implacable animosity of a society constructed to deny the sexual radical as well, may yet come to an equally bitter comprehension of the slow relentless inhumanity of the conservative power which controls him from without and from within. And in being so controlled, denied, and starved into the attrition of conformity, indeed the hipster may come to see that his condition is no more than an exaggeration of the human condition, and if he would be free, then everyone must be free. Yes, this is possible too, for the heart of Hip is its emphasis upon courage at the moment of crisis, and it is pleasant to think that courage contains within itself (as the explanation of its existence) some glimpse of the necessity of life to become more than it has been.
It is obviously not very possible to speculate with sharp focus on the future of the hipster. Certain possibilities must be evident, however, and the most central is that the organic growth of Hip depends on whether the Negro emerges as a dominating force in American life. Since the Negro knows more about the ugliness and danger of life than the White, it is probable that if the Negro can win his equality, he will possess a potential superiority, a superiority so feared that the fear itself has become the underground drama of domestic politics. Like all conservative political fear it is the fear of unforeseeable consequences, for the Negro’s equality would tear a profound shift into the psychology, the sexuality, and the moral imagination of every White alive.
With this possible emergence of the Negro, Hip may erupt as a psychically armed rebellion whose sexual impetus may rebound against the anti-sexual foundation of every organized power in America, and bring into the air such animosities, antipathies, and new conflicts of interest that the mean empty hypocrisies of mass conformity will no longer work. A time of violence, new hysteria, confusion and rebellion will then be likely to replace the time of conformity. At that time, if the liberal should prove realistic in his belief that there is peaceful room for every tendency in American life, then Hip would end by being absorbed as a colorful figure in the tapestry. But if this is not the reality, and the economic, the social, the psychological, and finally the moral crises accompanying the rise of the Negro should prove insupportable, then a time is coming when every political guide post will be gone, and millions of liberals will be faced with political dilemmas they have so far succeeded in evading, and with a view of human nature they do not wish to accept. To take the desegregation of the schools in the South as an example, it is quite likely that the reactionary sees the reality more closely than the liberal when he argues that the deeper issue is not desegregation but miscegenation. (As a radical I am of course facing in the opposite direction from the White Citizen’s Councils—obviously I believe it is the absolute human right of the Negro to mate with the White, and matings there will undoubtedly be, for there will be Negro high school boys brave enough to chance their lives.) But for the average liberal whose mind has been dulled by the committee-ish cant of the professional liberal, miscegenation is not an issue because he has been told that the Negro does not desire it. So, when it comes, miscegenation will be a terror, comparable perhaps to the derangement of the American Communists when the icons to Stalin came tumbling down. The average American Communist held to the myth of Stalin for reasons which had little to do with the political evidence and everything to do with their psychic necessities. In this sense it is equally a psychic necessity for the liberal to believe that the Negro and even the reactionary Southern White eventually and fundamentally people like himself, capable of becoming good liberals too if only they can be reached by good liberal reason. What the liberal cannot bear to admit is the hatred beneath the skin of a society so unjust that the amount of collective violence buried in the people is perhaps incapable of being contained, and therefore if one wants a better world one does well to hold one’s breath, for a worse world is bound to come first, and the dilemma may well be this: given such hatred, it must either vent itself nihilistically or become turned into the cold murderous liquidations of the totalitarian state.
VI No matter what its horrors the Twentieth Century is a vastly exciting century for its tendency is to reduce all of life to its ultimate alternatives. One can well wonder if the last war of them all will be between the blacks and the whites, or between the women and the men, or between the beautiful and ugly, the pillagers and managers, or the rebels and the regulators. Which of course is carrying speculation beyond the point where speculation is still serious, and yet despair at the monotony and bleakness of the future have become so engrained in the radical temper that the radical is in danger of abdicating from all imagination. What a man feels is the impulse for his creative effort, and if an alien but nonetheless passionate instinct about the meaning of life has come so unexpectedly from a virtually illiterate people, come out of the most intense conditions of exploitation, cruelty, violence, frustration, and lust, and yet has succeeded as an instinct in keeping this tortured people alive, then it is perhaps possible that the Negro holds more of the tail of the expanding elephant of truth than the radical, and if this is so, the radical humanist could do worse than to and brood upon the phenomenon. For if a revolutionary time should come again, there would be a crucial difference if someone had already delineated a neo-Marxian calculus aimed at comprehending every circuit and process of society from ukase to kiss as the communications of human energy—a calculus capable of translating the economic relations of man into his psychological relations and then back again, his productive relations thereby embracing his sexual relations as well, until the crises of capitalism in the Twentieth Century would yet be understood as the unconscious adaptations of a society to solve its economic imbalance at the expense of a new mass psychological imbalance. It is almost beyond the imagination to conceive of a work in which the drama of human energy is engaged, and a theory of its social currents and dissipations, its imprisonments, expressions, and tragic wastes are fitted into some gigantic synthesis of human action where the body of Marxist thought, and particularly the epic grandeur of Das Kapital (that first of the major psychologies to approach the mystery of social cruelty so simply and practically as to say that we are a collective body of humans whose life-energy is wasted, displaced, and procedurally stolen as it passes from one of us to another)—where particularly the epic grandeur of Das Kapital would find its place in an even more Godlike view of human justice and injustice, in some more excruciating vision of those intimate and institutional processes which lead to our creations and disasters, our growth, our attrition, and our rebellion.
Norman Mailer is a longtime contributer and former board member of Dissent.
Skinheads streaming out of Camden Town underground tonight look hard and they know it. The crop is the style, but it can also be the weapon: it’ll nut you if you look too long or you don’t step out of the way, if you’re wearing the wrong uniform or follow the wrong team. Outside the Electric Ballroom four Special Patrol Group men stand staring at the line of skinheads waiting to pay £3.00 to see UB40, staring at the anti-fashion parade.
The smart look is sta-press trousers, Ben Sherman shirts and polished Dr Martens. The tougher look is a short-sleeved shirt displaying the tattoos, bleached Levis with the braces hanging loose round the legs. The real hard cases have tattoos on their faces. One has a small cross on each cheek. Most of the girl skins look really young, about 13, and are dressed like the boys in shirts, jeans and boots. But some wear short skirts, like one black skinhead girl who’s got brown monkey boots over black fishnet tights.
The police point and giggle at all the girls in mini-skirts. Now and again they try to show who the real tough guys are by frogmarching the odd skinhead to the back of the queue.
Skins: the image is white convict, the music is black. (Remember Norman Mailer’s article on the cult of hip, ‘The white Negro’?) Groups like UB40 – the name comes from the DHSS code for the unemployed – are now called two-tone because they put black and white musicians together to play ska, an early form of reggae coming out of Jamaica, and popular with the first wave of British skinheads in the 1960s.
It is not just skinheads who are into two-tone. Punks, Rastas, rude boys (skins in mohair suits), and a few long-hairs, are here too. But inside the Electric Ballroom, this huge and airless hall, it’s the skinheads who make the atmosphere charged . . . . There’s a loud crack and heads turn. But it’s just a skin who’s finished his can of Coke and smashed it on the floor.
A skinhead tries to make an art form out of machismo. He walks chin out military style, with a duck-splayed swagger. He sucks hard on his cigarette, chews his gum with a vengeance. He doesn’t smile too much, unless he’s with his mates at the bar. The only time a skin looks somehow vulnerable is when he’s dancing – never with a girl, always either alone or with other skins – with his eyes half-closed, dipping his shoulders rhythmically. Skinheads are great dancers.
‘It’s just fashion, innit?’ says a 16-year-old from South London, watching his mate zap the Space Invaders in the bar, rocking gently to the reggae of Reality, the warm-up band. Two girls – one has MINI-SKIN N4 DODGER painted on the back of her army-green jacket – run full-tilt through the bar; scant regard for drink or bodies. Skin girls aim to be as street-tough as the boys. They strut to the front of the queue at the women’s toilets. No one complains.
Although skin boys don’t hang out with the skin girls, every now and again a boy will just waltz up to a girl, kiss her violently for a couple of minutes, before moving off wordlessly. Girls are okay for kissing and fucking, but you don’t talk to them, not in public anyhow. These boys, with their POW haircuts and markings, their enamel Union Jack badges, their polished boots – these boys don’t get too upset if they’re taken for fascists. Fascism is a laugh.
A boy in a red Fred Perry tennis shirt greets his friend with a Nazi salute, grinning. Another skinhead wandering round the bar has WHITE POWER written in blue on his T-shirt. A black roadie for UB40 stops and scowls at him, but the white supremacist ignores the challenge, walks on by.
At 10.30, UB40 come on stage and there’s a rush from the bars as the skins make for the front of the hall. Two Rastafarians and six whites in this band. ‘This is one of our Rock Against Thatcher numbers,’ says the frontman. A few half-hearted cheers. ‘Are there only 50 people here into Rock Against Thatcher?’ He gets a bigger cheer. A drunk skinhead staggers through the packed dance floor, trying to kick the guy running away from him, before giving up the chase and collapsing on the floor. Everyone ignores him. Be cool.
The final encore over, the lights come on, and the plastic pint pots are ceremoniously crunched. West Ham skins sing ‘Wembley’ (pronounced Wemballee) on their way out, throwing down the gauntlet to the Arsenal.
It’s not picked up. It’s been a quiet night, after all. Police are back on duty outside as the dancers spill out, dripping with sweat this warm night, and traipse down the street for the underground train home. Home to their parents, most of them, though there is one last pleasure to be squeezed out the night: to chant and sing and look tough on the tube. Scaring the straights is half the fun.
It always has been. Seat-slashing Teds, mass-rioting mods and rockers, football thugs, skinheads, drug-taking hippies, foul-mouthed punks . . . Sub-editors write headlines, politicians fire moralism from the hip, youth movements come and go.
Skinhead first arrived in the late 1960s. It was a sort of male working-class backlash against mods grown too narcissistic, effeminate and arty. Football fans discovered a style. I remember 4,000 Manchester United skinheads on the terraces at Elland Road, Leeds, in 1968. They all wore bleached Levis, Dr Martens, a short scarf tied cravat-style, cropped hair. They looked like an army and, after the game, went into action like one.
Skinheads never really disappeared from the football terraces. But the clothes, like skinhead music (soul, ska, home-grown rabble-rousers like Slade), went out of fashion, until the punk movement turned style inside out, starting in late 1976. A new generation of skins started following the band called Sham ’69. ‘If punks are about anarchy, then skinheads are the most anarchist going,’ Jimmy Pursey, the band’s frontman, once told me in his Hersham flat, above a bookie’s. ‘They fight, run riot, don’t give a fuck about anything.’ Pursey withdrew from the Rock Against Racism carnival in Brixton later that year because he feared that his supporters might smash the whole thing up. Sham ’69 folded the next year.
Mark Dumsday never liked Sham ’69 anyway. He has been a skinhead for two years, he is 18, and moved to London a years ago after working on a fairground in Southend, his home town. He now lives in a short-life ex-council flat in King’s Cross. He gets £23 a week from social security.
It’s five in the afternoon. We’re sitting in front of a black and white portable TV, here in the living room of this fourth-floor flat in Midhope House. Mark says he usually gets up around two, watches television, then goes out for a drink, or to a gig, or whatever. His father is a welder. His mother works for Avon cosmetics.
‘When I was at home,’ he says, ‘I didn’t get on very well with them. Now it’s sweet. All right now. They don’t mind me being a skin. They quite like it, like the haircut, think it’s tidy.’ He’s looking at the TV. Shots of bikini-clad women on Caribbean beaches. The Eversun commercial.
Why did Mark first get his crop? ‘I dunno. I used to hang around with bikers, the Southend Hell’s Angels. In August ’78, when I came off the fair, I had a crop. It was something different at the time. At Southend there was only about ten of us. Now there’s loads of ’em.’
The tattoo on his right arm is a caricature of a skinhead. ‘Most skins have got this one,’ he says, pointing to it. ‘Or a lot of the BM [British Movement] skins have got the phoenix bird.’ Pictures of Debbie Harry and Olivia Newton-John on one wall, and of the West Indian reggae artist, Peter Tosh, smoking a joint on another. ‘Yeah, I like a blow. I don’t know any skinheads who don’t.’
He left school at 16 without taking any exams. ‘I was hardly ever there. Used to bunk off all the time.’ He’s thought about getting a job as a despatch rider, but he’s happy enough on the dole. He has no girl friend. ‘I don’t bother going out with them,’ he grins. I ask him why it is that skinheads always hang out in all-male groups. Is it that they don’t know how to talk to girls? ‘That’s rubbish,’ he says. ‘Anyone can pick up a bird. Anybody.’ But Mark has never picked up a skin girl. ‘I think a girl with a crop looks silly.’
Skinhead isn’t fashion, he says; but he’s not sure what it is at all. What does he get out of it? ‘Not a lot.’ Two young Glaswegian women, both with dyed blonde hair and one of them tattooed, arrive with shopping bags. ‘They’re just staying here,’ says Mark. ‘Ain’t got nowhere else to go . . . ‘ No, the only thing that’s kept skinheads going is it’s not commercial, like punk was and mods are. I want to stay one till I’m 21.’ Why? ‘Dunno. Stuck it out two years. Might as well make it five. If I quit, I’ll probably turn biker.’
A lot of the skins who used to live on this estate are now inside, but Mark has stayed pretty clean. ‘I only have one offence against me. For possession.’ Of drugs, that is – ‘speed’, amphetamines. ‘I’ll have it occasionally, not very often. A lot of skins are into glue, but I’ve never done that. If you can’t afford the right stuff, don’t do that.’ The television picture distorts. Mark gets up, fiddles around with the aerial, which is stuck in the grille of a gas fire. One of the Glaswegians notices a mark on the back of his head. She asks him what it is. ‘Scar,’ he says. A woman on the box, now in focus, reckons the boa constrictors are very popular pets now. Mark sits down again.
Life here, the way he tells it, is one long struggle against the law. ‘The Old Bill were up here the other night. Took me curtains away to analyse them. Went right through the place. They went downstairs and asked this geezer, “Is that bloke upstairs a nutter?”
A prostitute who lived on this estate was murdered. Most of her body was found in Epping Forest; police expected to find the rest here, in Midhope House. ‘The cop was saying, “You did it, didn’t you? I think you done it.” I just laughed.’ Mark says he did know the prostitute. ‘Didn’t like her either.’ A sudden strong smell of varnish as the two women start painting their nails.
‘Yeah,’ Mark continues. ‘You do get a lot of aggravation from the Old Bill. In Southend I’ve been nicked twice for things I never done. My mate kicked in a rockabilly and I got put in a cell for 24 hours for that . . . and here they just stop you on the street, RO you. Give it all out on the radio. See if they’ve got warrants out for your arrest.
‘I’ve been beaten up the Old Bill. There was me and another guy, me mate, he ran away. They took me home, found a starting pistol. Then they got me in the back of the car. Twisting my neck and punching my mouth. Bastards they are . . . and you get a lot of DS [drug squad] at gigs. Round here the DS are easy to spot, just old geezers. But at gigs some of ’em are really young. I was at Dingwalls [also in Camden Town] the other night and suddenly the DS was all around us.’
Mark, the letters of his name tattooed on his four fingers, flicks a hand over his crop, asks me if I want a cup of tea? Skinhead crops come in four categories, from grade one to grade four. Mark’s is grade one, the shortest. He has to get it cut every three weeks.
Over the tea Mark says he has no time for mods (‘just a load of wimps’), Teds, rockabillies or Asians. Why Asians? ‘I don’t like Pakis and I don’t know any skinheads who do. Pakis just don’t mix. You’ll see one of them,’ he points to the Peter Tosh poster, ‘with a white man. Never see a Paki with one. Paki-bashing is all part of the cult anyway.’
There is an Asian band in south London called Alien Kulture who take gangs of Asian youth with them wherever they play. Mark had said he thought ‘niggers are okay, I like the music.’ But he just shakes his head about Alien Kulture: ‘I don’t think they’ll last. I don’t think they’ll last five minutes. A Paki band? I never heard of such a thing.’
Tonight Mark is going to see Madness, the all-white ska band, at the Lyceum. Madness are darlings of the British Movement and National Front skins: somebody’s going to get hurt tonight. Mark himself says he isn’t into fascism, and he isn’t into violence. ‘I don’t fight unless someone provokes me.’ But what is it then that provokes skins to punch, kick, nut and razor? ‘It’s just the cult. Skins are trouble, aggro, Paki-bashing, the lot. The cult is trouble.’
Choose your own cult and live inside it. Skinhead is trouble. The cult is big in London, Birmingham, Liverpool, Manchester. In Glasgow and Belfast, punk is still the biggest youth movement. In the country as a whole, the ‘heavy metal’ revival is in the ascendant (loud rock from the likes of Saxon, Iron Maiden, Def Leppard). No one is really too sure what is happening in the youth culture. Fascist skins, left-wing skins, and yet more skins who just like the clothes and the music? A psychedelia revivial, a rhythm-and-blues revival? Black skins and white rude boys? Asian rock bands?
I take a train up to Bradford. Bad Manners are playing at the university. Bad Manners are from Stoke Newington. All white apart from the drummer, they say they got to know ska sounds hanging out in the local black clubs. The lead singer, Doug, has been a skinhead since the first time round, in 1968. ‘I’m the leader,’ he says, elongating the vowels to fake dumbness. ‘I’m the one who encourages all the violence at the gigs. I think you haven’t had a good gig unless you’ve had a good punch-up’. He smacks his ample fist into his palm and laughs.
The accent, like the clothing, is constructed from the cartoon worker, the Jak navvie. Skinhead style takes the bourgeois caricature of its class (dumb and violent) and makes it yet more extreme. Shave off the hair to emphasise brainlessness and criminality, make the head ugly and lumpen. Wear boots to emphasise drudgery and violence. A donkey jacket, like the one that Doug wear on stage, completes the look.
Active in a housing co-op in Stoke Newington, Doug is smart all right, he knows all about the parody and he has no time for racist gig-wreckers, but what can he do except make jokes about it? Trapped by his chosen style, the farthest he can go is to say, ‘Well, anyone who votes NF, they’re not too clever.’
The band are changing and tuning up in a lecture room. The tables are littered with empty bottles of Stella Artois, the remains of pasties. ‘I’m tough, I’m rough’, shouts out one of the band, sub-Clint Eastwood. ‘I’m mean, I’m clean’, screams someone else.
The boys from Stoke Newington, living on £25 a week and touring the country, are having a good time. After an American football-style huddle they rush out to play. No violence, of course, at a college gig. Bradford seems a lot further than 200 miles from London where, the next day, I have an appointment with the National Front.
I ring the bell and the front door is opened cagily by a fat man with greased back hair and an army-surplus jumper. Joe Pearce, the organiser for the Young National Front, and editor of their magazine, Bulldog, shows up. He looks every inch like a college boy, which he was till he was forced to abandon his course on polymer technology at the South Bank poly. His medium-length brown hair is well groomed. He wears a green car-coat and beige flares. He says he’s told the NF skins to meet us down at the pub. We live Excalibur House, the National Front’s Shoreditch headquarters.
Proud of the Front’s impact in the youth culture, Joe Pearce boasts of widespread support among heavy metal fans and mods, as well as skins. ‘Like the mod movement in the East End is NF. There’s a link between the glory boys and the NF, the gang that used to follow Secret Affair and now follows the Cockney Rejects. They’re the ones that have mod tattooed in the inside if their lip.’
The first skin to arrive is Gary Munford from Ealing YNF. He was first a skinhead in 1970, when he was twelve. Since then, he’s been a suedehead and a soul-boy. ‘I used to go down the discos, wear pegs and American bowling shirts. It was such a posy scene. I was spending about £30 a week on clothes. And then there was all the niggers at the discos and white slags hanging about with them.’
The few black people in this bar start finishing off their drinks. Another crophead sits down at the table. He’s wearing an army-camouflage flying jacket. I ask him what he does for a living? ‘Demolition,’ he says, with a mechanical chuckle. His name is Alex Barbour.
The recent National Front march in Lewisham was 80 per cent skinhead. What’s happened to the older support? ‘More important you have the young support. Look at the police running away, like they did at Bristol. Older people aren’t prepared to take that violence. Young people have got the bottle to go out there and . . . ‘ Gary Munford clenches his fist, adorned with punching rings.
‘If there’s going to be a ruck, skins’ll be the first ones in, they’ll steam in. Except I do disagree with them going down to Brighton and Southend and beating the shit out of each other, when they could be beating shit out of more constructive people, mentioning no names.’ His friends laugh.
Tony Duck and Rita Hope, from Haringey YNF branch, finally turns up. He is an unemployed electrician, and she works at Swan and Edgar on Piccadilly. He thinks a lot of recent skin converts are ‘just a bunch of wallies who’ve learnt how to chant Sieg Geil at gigs. They’re the sort of people who’ll grow their hair and start going round with blacks again.’ Tony says that, in his branch, there are two full paid-up black members. ‘It’s because they really want to go home.’
Gary Munford says his girl friend is in the Front. ‘She;s been on marches with me. But a lot of the time the blokes tell the birds not to come. There’s gonna be a riot.’
‘Half of us can look after ourselves just as good as you lot anyway,’ says Rita Hope. Even here, in the backwoods of the NF, some cracked reflection of a women’s movement: a woman’s right to ruck.
Jeering at this notion of physical equality, Gary Munford recalls a time he arrived at a march with 14 skins, to find 200 Anti-Nazis blocking their path: ‘We got all the girls behind us, said keep walking, then just ran at them shouting, “White youth unite.” They all just turned and ran. Whatever anyone says, our blokes have got more bottle.’
‘The birds of the reds are worst,’ says Rita Hope.
There is a vicious feel to those East End streets, where all the white boys are skins, which is absent in Somers Town: the small triangle between St Pancras, Euston and Camden. There is no reason to go through Somers Town, unless you happen to live in one of those blocks of council flats that comprise the neighbourhood. At around a quarter to four, boys are pouring out of the local school, Sir William Collins, an all-boy comprehensive. The blacks walk home with the blacks, the whites with the whites. Two white skins, Andy Sophocleous and Steve Rawlinson, both 13, say that out of 165 boys in their year, about 70 are skins. They reckon the school is all right: ‘Same as all schools really. Some parts you like, and some you don’t.’ What is it they don’t? ‘Some of the teachers. Some of ’em are grumpy. Don’t let you have any fun in class. Kids work best if you can have a laugh, too.’
Andy is carrying a school-supplied acoustic guitar. ‘I want to be in a band when I’m a bit older.’ I ask him what his parents said about him becoming a skin? ‘Well,’ he pauses. ‘I walked in after my first crop. and my Dad goes, “Oh, what? You think you’re a trouble-maker now?” And our teacher, Mr Malinson, he sort of goes to me and him,’ pointing to Steve, “‘If I saw you two on the street, if I was a cop, I’d pick you up before two normal kids.” For sus, like. People can get the wrong idea because of the hair.’
‘My mum don’t like it,’ Steve says. ‘Thinks you’re going out just for trouble . . . Best ti be normal if you think about it. Then you don’t get beaten up by no one.’ Steve and Andy aim to keep out of trouble. That’s why they don’t go to gigs. ‘There’s trouble on the train. They won’t let you on ‘cos they think you’ll vandalise everything. On buses they can make you sit downstairs.’
Moved on, stopped, questioned, denied entrance – skinheads these boys reckon, have a lot to put up with. ‘Yeah, they get a hard time, especially from the police, and quite a few teachers. One teacher suspended a skin. He had a swastika shaved into his head. I think that’s bad as well,’ Andy says. ‘I think he should have gone home. He would have got into a lot of trouble with the coloured kids, anyway. He would’ve got beaten up. The school’s roughly half and half, a few more whites . . . ‘
They’re getting a bit fidgety. It’s 4.20 and the football is on, live from Rome, at 4.30.
Down through Somers Town, over the Euston Road (a territorial divide for the gangs round here), and again on into King’s Cross. Just down the road from the Midhope House, where Mark Dumsday lives, is a youth club called the Tonbridge Club. Open 6 to 10, six days a week, it’s the hang-out for local kids too young or too poor to go drinking and dancing. They come here to play table tennis, snooker and pinball, listen to records. Most of the boys here, too, are skinheads. One of them, Michael, tells me he’s up in court next week for not going to school. He’s 15. Why did he get a crop? ‘Dunno. Just like the music, reggae and ska. And I’m into me own band, play bass. Get the name of the band down. It’s called Youth Cult.’
Another skin, Eric McQueen, takes Bob Marley off the turntable and puts on the Sex Pistols single, Anarchy in the UK. Eric is living in a hostel for juvenile delinquents in Westbourne Grove. ‘Well, it started at primary school, see,’ he says. ‘I used to fight all the time. I went to a hostel in Chapel Market and then they put me in Stratford House, a remand home, for six months. From there I went to a community house. Spent a year there, and then I got a job. I’ve had seven jobs since I left school, in shops, factories, decorating, everything.’
And what’s the idea of this place he’s in now? ‘Sort your life out,’ he smiles. ‘It’s all right. Ain’t got many rules, except you got to be in by 12 on Saturdays.’ Eric is 18. He has only had his crop, which is dyed blond, for two months.
Eric tells a couple of young girls who’ve sidled up that he gets about £8 a day from his social worker. They look impressed. I ask him how he got the scar on his left ear? ‘Some nutter.’
Hugh Byrne, who’s also 18, has a crop which is starting to grow out. He’s out of work. ‘He’s a good artist,’ says one of the girls standing by a bar which sells Kit-Kats and Coke. ‘Skinhead is just the thing round this area,’ High says, with the air of someone bored with the whole idea. ‘Used to be a lot of mods round here too, ‘cos the star of Quadrophenia, Philip Daniels, used to live round here. Half the skins round here used to be punks or mods.’
One local skin gang, about 40 strong, have recently given it all up, Hugh says.’They’ve all changed to normal ‘cos they were always getting picked on and that. I used to get picked up by the Old Bill a lot.’ Is that why he’s letting his hair grow? ‘No. Not really. It’s only been two months. I can’t be bothered to get it cut.’
Post-skins. like Hugh, and his friend, Tony French, all describe themselves as having gone ‘normal’ once they’ve let their grow out. Tony French, who now looks like a King’s Road smoothie, used to be involved in all the gang feuds round here. ‘No reason,’ he says. ‘Something to do.’
Reasons? Anyone interested in reasons (for skins, for punks, for Rastas) should take a walk through the meaner city streets, then turn on the TV. ‘We want a riot.’ You must have heard the skinhead chants. ‘We are evil.’ The straight world, the Rastas call it Babylon, is threatened with style: a sneer, a strut, a beat that has soul . . .
The teenagers at the Tonbridge Club start drifting off home at around nine. Youth Cult are playing London Calling down in the basement.
Friday 17th November 2006, 30 years since Punk detonated, and I had the pleasure of sharing a few drinks with Ron Watts in my home. Ron promoted many of the early bands, and organised the now legendary Punk Festival at the 100 Club on the 20th and 21st September, 1976. Ron’s just published a great book which documents those heady and (for those lucky enough to have been there) exciting times. I switched on the tape recorder, put some wine on the table and off we went, talking about our mutually favourite subject. Music! I hope people will find this interview as interesting as I did, he’s a top bloke with some great memories. Rob Maddison, Tamworth, 19th November 2006. 100 Watts, a life in Music. Written by Ron Watts and forward by Glen Matlock. ISBN 0-9543884-4-5. Available from Heroes Publishing, the Internet (it’s on Amazon) or even a bookshop!
RM) Ron, firstly, why did you write the book? Ron) I was approached by the publishers, who said “would you be interested in writing your life story”. I thought about it, for about two days, and then thought yeah. Yes, I’d do that, you know what I mean.RM) How on earth did you remember everything? Ron) Most of it was in the house, still. I just had to find all the old diaries and booking sheets and things, and it jogged my memory, you know. RM) You kept all that stuff, then Ron? Ron) Well, yes, I suppose you would, really, wouldn’t you. To be honest, I sold some stuff off at auction, about 10 years ago, when I was skint. One thing was the Sex Pistols contract from the Punk Festival, which was handwritten by Malcolm McClaren.RM) Who bought it? Ron) I think it was the Hard Rock Café in Central London, to put up on the wall.RM) When’s your next promotion Ron? Ron) Well, I haven’t been promoting for a while, but it’s in my blood, and people are expressing an interest in me doing something. I’ve got 2 venues lined up for the new year, look here for news, come February. We’ve venues in Oxford Street and High Wycombe, but can’t say too much at this point!! These gigs are to be known as Ron’s part 1 and 2…RM) Who are you promoting? Ron) What I did in 1977. RM) What, new “Punk” bands, such as The View etc? Ron) No. Same bands I did in ’77. Same bands in the same place. Some of them are reforming, I’ve been on the bone mate!!RM) Who are you still in touch with from those days, Ron? Ron) Virtually everybody. People from the Sex Pistols, met some of the Clash quite recently, Damned I’m still in touch with, no end of people. RM) Glen Matlock wrote the forward to the book and is obviously a decent bloke. Ron) Glen is a nice bloke, and definitely part of the Pistols, but is his own man.RM) Did you ban Punk? Ron) No. Punk was banned around me, and while it was banned at one venue, I still considered doing it at another, the Nags Head in High Wycombe. At the first opportunity for it to go back into the 100 Club it went back in. It’s a false supposition to suggest I banned it. It was banned because the police and Oxford Street traders association objected to Punks standing in queues outside their shops waiting to get into the club. At this time Oxford Street was the premier shopping street in Europe. I’d be getting complaints, so would go out into the street and try and get people to move out of shop doorways etc, but as soon as I went back in the club they’d be back in there. And of course there’d been some real bad violence. When a girl loses her eye that’s a pretty serious thing. You have to remember that I didn’t own the club, I just promoted there. Simple as. RM) Did Sid Vicious throw the glass that injured the girl’s eye? Ron) Well, I presume so, the barman saw him do it. He didn’t know Sid from Adam, but he pointed him (Sid) out and told me it was him that threw it. I don’t think Sid meant to hurt anybody, except the Damned! If it had caught Captain Sensible on the head he’d have liked that! Funnily enough I was down at the 100 Club a couple of weeks ago, and Michelle Brigandage, who took some of the photos in the book, was telling me that she was actually sat with the girl who lost her eye. Apparently she was an art student from South London, never wanted any publicity and was broken hearted, as anyone would be who lost an eye, especially at that age. She was only 19 at the time. Michelle was sat with her when it happened, she was her mate, and it’s the first time I’ve had a real chat about it. She said herself that though she accepts that it was Sid who threw the glass, he hadn’t intended to do that. But at the same time, he had thrown the glass with malice, and might’ve done even worse damage to someone else, you never know. So in one sense, he’s exonerated to a degree, and in another sense he’s still a malicious Pratt.
RM) Was there any collusion to get Sid off by discrediting the barman’s story? Ron) No, but so many people went down with him, to the police station, and said he didn’t do it that the CPS probably thought 250 against 1 and dropped it.RM) Were you surprised by Sid’s eventual demise? Ron) No. You know, his mother, Ann Beverley moved up to Swadlincote, near here. She got some money from Sid’s estate, and the Pistols gave her some money. She got a cheap house and a few bob in the bank, and when she’d run through that she topped herself. As for Nancy, the police weren’t looking for anybody else, but we don’t know, do we.RM) Ron, how proud are you of your role in Punk, and could it have happened without the 100 Club? Ron) Yeah, it would’ve happened anyway. It might have happened in a different way, but I suppose the traumatic birth it got, and the big hand it got via the Punk festival etc helped, otherwise it might have taken a bit longer. RM) Could it have started in any other city other than London? Ron) I think it needed London. It gave it the credibility. It might have happened somewhere else, and it might have been more interesting if it had happened, say, in Liverpool or Newcastle or somewhere, but it would have taken longer to be accepted, and London would have taken longer to accept it.RM) I suppose the Pistols, who catalyzed the movement were a London band, and people like Paul Weller, Pete Shelley etc always say the seeing that band is what galvanised them. Ron) Yes. They were the catalyst. We needed to have them in the Capital, playing in the middle of the Capital. It was always going to be a shortcut for them, you know. So yes, it would have still happened elsewhere, but in a different way. RM) Whose idea was the 1976 Punk Festival at the 100 Club? Ron) Mine. My idea, yeah. I approached Mclaren, as I knew that I needed the Pistols to headline it. And the Damned, they said that they wanted to do it, and The Clash agreed immediately, then we had to cast around to find some more. The Manchester bands were got down by Malcolm (Mclaren). Siouxsie approached me direct, although it wasn’t much of a band. Then, the Stinky Toys were volunteered by Mclaren, although I’d never heard of ‘em, and hardly anyone’s heard of ‘em since! Never mind, they got on eventually on the second night!RM) I read in the book that the Grande Piano on the stage got used like a climbing frame. Were you actually liable for damages if things got broken? Ron) The piano wasn’t going to get moved off the stage. It always stays there. Thing is, you’ve got to remember that it was a running, 7 nights a week club, for Jazz and Blues mainly, and the piano was a part of all that. The owners of the club left me to it for my nights, very seldom that they were there, even. If the place had been wrecked, it would’ve been down to me, I’d have had to pay for all the damage, you know.RM) Punk 77’s owner wondered if you thought the Banshees sounded as bad as he thought they did?! Ron) Well, in ’76 they weren’t really a band, you can’t comment. What they were doing was performance art, just getting up onto the stage and doing something off the top of their heads. They didn’t know any songs, and it sounded like it. It was weak, it was weedy. Sid just about tapped the drums. Siouxsie was doing the Lords Prayer and stuff like that. You couldn’t say it was a gig, or a rehearsed act, it was just people, getting up and trying to do something. I let them do it, you know, I might have done something like that at their age. I don’t think Siouxsie really lived up to her reputation, if you like. Well, not initially. RM) I didn’t like them, but the Banshees went on to become very skilled, musically. Ron) Yes. By then she’d recruited some good blokes. She’s been living in France for a long time now, I don’t see her.
RM) Were the early Punks, like Siouxsie, middle class students? If so, how did they feel when Punk was taken up by the masses? Ron) No. The early Punks were solidly working class. There was the art college mob, they weren’t numerically very strong, but they were the most vivid people, because of their appearance. They set the standard, the tone, you know? But immediately behind that, by the time of the punk festival of ‘76, the bulk of the audience was being formed by young, working class people and they took it to their hearts at once. RM) Were the movements roots biased towards the fashion element or more towards the music side, or was it one package?Ron) The fashion and art side, you know, was where Siouxsie was coming from. They took it very seriously, it was a new movement and they only had the one band to start with. It was very arty, but it was an art movement that worked. If you’d been there the first night I put the Pistols on, I think it was March 30th 1976, and you saw the Bromley Contingent coming in! They didn’t all come at once, they come in dribs and drabs. Each time, it was breathtaking and jaw dropping just to see them walk through that door.RM) Were contemporary Londoners shocked by the appearance of the early Punks? Ron) Initially, yeah. They’d got used to it by the end of that year. But initially, like in the early months, absolutely.RM) The summer of ’76 is famous for its heat wave. I bet you’ve great memories of it? RW) In that summer, and remember that it was the hottest, the best summer in living memory, it was the summer, people still talking about it now, and nothing was happening, everybody was asleep, you know. Anyway, this New Zealand film crew turned up to capture London. They’d been dispatched from Auckland to film London, in the summer. They were bright enough to cotton on to the movement, and they were haunting me! I mean, they got so many yards, so many miles of film, some of it’s not even been seen yet. All the main punk films, like the Rock ‘n Roll Swindle, The Filth and the Fury, were relying on their footage. They were amazed when they got their first, full on, Bromley Punk. They could not believe it. They said “You guys are 200 years ahead of New Zealand!” RM) Were you interested about the politics in Punk? Ron) I tried to keep it at arms length. I wasn’t interested in sub-divisions.RM) What about The Clash? Ron) Didn’t know that they were! (political). I think they were just trying to make it, I mean, they latched on to it. The Pistols had got a lot of the market wrapped up with their attitudes, so The Clash had to find some attitude, and they probably cooked it up with their manager, I reckon. What attitude can we have? Well, the Pistols have got this, that and the other and they found the one that they could go for. RM) I’ve read that the purists hated them, but I loved The Jam. They flirted with politics early on, and then really got involved, with Paul Weller joining Red Wedge later. Ron) The Jam were some of the biggest winners out of Punk. There was such a lot of talent in that band. That band was so tight.RM) Did you get more involved with them once they’d started to get bigger? Ron) They wanted me to help them with their American tour, by going ahead from city to city publicising it. But this was ’77, and I was amazed that their manager John Weller had asked me, and I would’ve loved to have done it. But, I was at the height of my promoting career, and I realised that. So I said “No, I’ve got to stick with this.” RM) The Jam always felt like a band that, as a fan, you had a stake in. Ron) I tell you what, they did a show for me at the 100 Club, when they’d been doing really huge venues like the Hammersmith Odeon. They’d always said, when we get there, we’ll come back and do one. They ended up doing three for me. One at Wycombe Town Hall, one at the Nags Head, which is a pub, you know! And, the 100 Club. They were really good like that, and I appreciate what they did for me and I love ‘em to bits.RM) It’s weird that there was all that acrimony between those people, and even stranger that Rick, and now Bruce, are playing in a Jam tribute band. (The Gift).Ron) Good drummer. I think, and this is my opinion, as I’ve no proof of it, that the girls all used to go for Bruce Foxton. The band was great, and they knew the band was great and they loved Paul Weller. But, in their hearts they all fancied that they’d get off with Bruce Foxton. When I did the box office at the 100 Club, there’d be all these girls turning up in school uniforms. I’d be saying “How old are you?” and the answer was always “19!” Am I really going to sell these girls tickets?!RM) I read somewhere, years ago, that Sid Vicious and Paul Weller had a fight after arguing about the Holidays in the Sun/ In the City riff. Did you hear that one? Ron) No. I can’t see that. Paul Weller was from a tough, working class background. A fight between him and Sid Vicious would have lasted about 8 seconds. He would have dealt with Sid in no time at all. It didn’t happen. Sid would need to have been tooled up, and I’ve had to fight him 3 times when he was. And I’m still here. Sid came at me with a chain, once. I confiscated it, and wish I still had all these weapons, as I could put them up for sale at Christies, couldn’t I?! And I saw Sid with a knife, threatening Elle, the singer out the Stinky Toys with it. I took that off him and gave it to Malcolm Mclaren. Wish I’d kept it. RM) Ron, did you have much to do with Rock Against Racism (R.A.R)? Ron) Only in as much as I endorsed it. And, I wouldn’t have any racist behaviour, as it says in the book, in any of my venues. I just wouldn’t. No way, I mean my bouncers were black, a lot of my acts were black, and I wasn’t going to have it. There were a few occasions when it surfaced, and I did the natural thing and let the black guys sort it themselves.RM) Empowerment? Ron) Yeah. At Wycombe Town Hall, the British movement guys were having a go at my bouncer, Gerry. One black guy against twenty or thirty of them, so I said to him “I’ll take your position, don’t be long, go down the pubs and get your mates.” And he come back in with a dozen big black lads. I said to them, “Look, you’re here to look after Gerry, not to kill these white guys.” So, Gerry stood in front of them, and there wasn’t a word out of them again! They moved out of the way, and went down the other side of the hall, these bullies. They saw the odds evening up a bit, and given the other 8 or 9 bouncers I had stood in the hall, we would’ve murdered them. RM) Jimmy Pursey went on-stage with The Clash at R.A.R in Victoria Park. Was this damage limitation on Pursey’s behalf? He seemed to get his fingers burned when the Skins affiliated to Sham 69. Ron) Exactly. And I don’t think he liked that one little bit. See, now, Jimmy Pursey is another guy, like Paul Weller and Joe Strummer, probably all of them at that time. Underneath he was a much nicer person than the media, and the world, would realise and portray. He was an alright geezer and he caught the wrong end of the backlash. People were believing what he was portraying and singing about, and that wasn’t necessarily him!RM) Did Sham 69 dance a bit to close the flame? They could be perceived as “rabble rousing”, if you like. Ron) They were looking for something to hang their stick on, if you like. The Pistols found it in one. Joe Strummer looked around with The Clash and thought about it and did it, you know. The Jam done it through their potent mix of soul and punk, and I think Jimmy Pursey thought he’d go with the hard boys in the East End. The skinheads, and the mobsters and the ruffians, you know. RM) Musically, Sham 69 were similar to the Pistols… Ron) Yeah, closer than some. I liked Sham 69, they were alright. I think Pursey is another guy who hung his hat somewhere, and that hat got on the wrong peg.
RM) How fast did Punk spread throughout 1977? Ron) Well, it got going in ’76. The Wycombe Punks, because they had me to promote at the Nags Head, got their first Sex Pistols gig there on September 3rd, which was actually 3 weeks before the 100 Club Festival. They were on the case really early. In ’76, Wycombe and the surrounding towns were full of Punks. By the end of that year, they even had a black Punk in Wycombe, a guy called Marmite. He had black hair, with a silver zigzag stripe in it. By ’77, it was all up and running everywhere. By January or February 1977 almost everyone under the age of 18 or 19 was a Punk.RM) When did the press really get hold of it? Ron) Then. But they were on to it before the Bill Grundy Show, the Punk Festival was before that show and from then it was just….you know. I used to get phone calls, from NBC and CBS in America asking if anything’s going on, or coming off, could you let us know. RM) That’s odd, being as the Americans claim to have invented Punk! Ron) They were a year or two ahead. It’s like most things. It’s like the Blues. We had to take the Blues back to America for White America to know about it. Cream, Rolling Stones, Fleetwood Mac, those sort of people. RM) America’s too big and too diverse. It couldn’t host youth movements like Punk and 2-Tone.Ron) No. It had to come from somewhere else. I mean, in New York it was a club scene, in Britain it was a national scene. RM) What did you think of those American bands?Ron) Some of them were really good. I didn’t think New York Dolls were as good as bands like Johnny Thunders and the Heartbreakers. They were probably the best Punk band I ever saw, actually. RM) And Blondie? Ron) Well, Blondie. The bass player, Nigel was a guy from the Nags Head. Tigger, we used to call him. That was his name round Wycombe. He played at the Nags Head before he was in Blondie. I’ve got to say that Tigger and Blondie didn’t get on. Maybe she fancied him, and he didn’t fancy her!
RM) He would’ve been the only British male in the late ‘70’s who didn’t, then?! Ron) Perhaps he knew something we didn’t!RM) Back to the serious stuff, Ron. The Clash flew to Belfast, had some nice photos taken near some barricades and murals. Then they flew home. No gigs played. What do you think about all that? Ron) Well, it’s up to them. Sometimes, promotional events can take over. You can be wise after the event, it might have sounded like a good thing at the time. Who knows, I mean, it might have been sincere. I didn’t see them as a band who had very political motives outside of the publicity. I’m not saying they didn’t have a heart, but sometimes publicity sows a life of its own, you know.RM) If they’d played, this would never have been an issue with people over the years. Ron) No, but they would do benefits and things, R.A.R, and one just before Joe died, for a fireman’s benefit. RM) It’s ironic. The Pistols and Strummer/Jones last gigs in England were both strike fund benefits. And the Pistols, apparently, never cashed their cheque from that Christmas Day one. Ron) I wasn’t a party to any of that, but yeah, that was a good gesture. A lesson. A guy came down to interview me, and he lived near Joe Strummer. Lived in the same village and he was a long time journalist. He said that he thought that Joe Strummer had a lot of heart, and it was very typical of him that he’d go out and do a benefit as The Clash, but commercially would only do The Mescalero’s.
RM) Back to the Pistols, now Ron. What was their early live sound like? Ron) I’ll tell you something now that I’ve never told anybody before. Musically, when the Pistols started, I thought that they were, or sounded like, a youth club heavy metal band. Not the songs, or the vocals, or even the presentation but the actual sound of the band. It wasn’t a weak sound, but it wasn’t particularly pokey. Within three months, they’d perked it up a lot. RM) How big an influence was Dave Goodman to their sound? Ron) He brought a lot of stuff to them. He gave them a lot of advice. He’d make them sound a lot more pokey, he’d get them to do things. I spent a lot of time with Dave Goodman, as when you’re a promoter, you’re there to open it up. And Dave used to arrive early, you know, he’d arrive at four in the afternoon. I’d give him a hand in with some of the gear, and we’d spend some time together as we’d be the only ones there for a couple of hours. I’d be answering the phone and stuff, doing other things like that, but I got to know that guy. He never actually spoke to me about Punk. He mentioned the Pistols, but he never actually spoke about the Punk movement. I wish I’d recorded all those conversations!RM) Did you always fill the 100 Club? Ron) Well, after the first couple of months, it filled out, yeah. I mean, the Pistols didn’t pull a crowd for about their first six gigs. We’re talking about 50 – 80 people, the Bromley Contingent and a few interested parties!
RM) Some people must’ve come in to watch the Pistols out of curiosity? Maybe just walking by the club, then deciding to see what was going on in there, and finding their lives would never be quite the same again? Ron) Yeah, I think that younger people who come down to see it would change. They’d come down the first night with long hair and flares, and by the third night they’d seen them they’d come down in drainpipes and Punk haircut, you know?
RM) What about the other clubs, Ron, like the Roxy? Ron) Went to the Roxy, yes, many times. It was a bit of a pokey hole actually. The Roxy didn’t last long. The Vortex I went to. The stories I used to hear about that place! It was more of a disco crowd, actually. Rent-a-Punk, you know? It wasn’t for the faint hearted, not very savoury! RM) Did you get to read many of the fanzines? Ron) Yeah, I did. I used to see them all. We had one out in the Home Counties called the Buckshee Press, which is a piss take of the Bucks Free Press, of course there was Sniffin’ Glue, we used to see that at the 100 Club all the time. There were others, too, I came across them all over the place, actually, some of them were just one issue, you know, and just a couple of pages.RM) Did you know Mark Perry and the music hacks the time? Ron) Yeah, I knew Mark. Caroline Coon, too. Caroline has been very kind to me in her books, and things, you know. In fact she blamed me, or congratulated me for the whole of Punk in one of them, special thanks to Ron Watts, and that’s nice! Caroline was the first dedicated journalist who wanted to see Punk happen. And, I’m glad in a way that it happened for her, too, because she put her money on the table, you know? Same as I did. She ran that Release thing, which got all the hippies out of jail for cannabis. She was ahead of her time, I mean seriously, you can’t lock someone up for 6 months for smoking cannabis! RM) Changing tack again, Ron. What did you think of Malcolm Mclaren? Ron) I like Malcolm personally. No doubt, you know, I’m not just saying that. On first impressions he looked like an Edwardian gentleman. He’d got that off to a tee, I’d never seen anyone look like him, actually. I never had any bad dealings with him, and he was always very straightforward.RM) People either loved or loathed Mclaren. John Lydon isn’t a fan. Ron) Yeah, I think it was more of a financial thing, but I mean, John Lydon should also remember that without Mclaren he probably wouldn’t have been in them. Mclaren set the scene going, I was the first to pick it up, from that, before recording deals, but he never stuffed me like he stuffed the record companies. They made a lot of money, initially.RM) Did the record companies drop the band so willingly because it was Jubilee year? Ron) Well, the Pistols were full on and did it. I mean, “God Save The Queen” become one of the biggest selling British hit singles, didn’t it? It’s still selling now! And they wouldn’t let it on the shelves, would they. Bless ‘em! RM) You were on the legendary ’77 boat trip up the Thames, when the Pistols played and Mclaren got arrested. What was that like? Ron) It was lovely! You should’ve been there, honestly. The band were ok, they just did their normal gig. I enjoyed seeing people that you wouldn’t expect, talking to each other. When you’ve got the boss of Virgin, that business empire, talking to Sid Vicious, can you imagine what sort of conversation they had?! I’d loved to have taken a tape recorder in there! RM) Do you think the police raid on the boat was planned? Ron) I tell you what, I was amazed at that. I was actually on deck, and the boat was going downstream, back towards Westminster Pier. The Pistols were playing, and it got a bit jostley. You know, a bit of charging about in a small space ‘cause it wasn’t very big, the boat, really. So, I went out on to the deck by the railings, and a couple of other people come and joined me. There was plenty of food and drink, and I had a beer and a chicken leg or something, you know. And I’m looking and I can see these two police boats, and they were a way off. Downstream, I could see two more police boats, and they were a way off, too. I carried on eating the chicken and drinking the beer, looked round, and they were all there, together, at the same time! I mean, the degree of professionalism was just amazing! And then they were on that boat, in force, like about twelve or fifteen coppers, in moments. The boat was quite high sided, but they were up there. And you know what they were doing, they were up there and on that boat and we were escorted into the Westminster Pier basin.RM) Then Mclaren was nicked. Do you reckon he did just enough to get the publicity of an arrest without being charged with anything serious? Ron) I saw that. He got a lot of press out of it, yeah. He knew. Everybody turned to me, to try and sort it all out. One of them was a Countess! RM) Ron, you mentioned that no other bands were on the boat. Was there a real rivalry between these new bands at the time? Ron) The Jam were the young upstarts according to the Pistols, you know. The Clash were their biggest rivals at the time. The Damned, they had no time for.RM) Why don’t The Damned get their due credit? In my opinion, they should. Ron) I don’t know. A lot of people say they’re just a Punk cocktail act. You don’t see a lot about them, and yet they were the first to get a single out and they could play. Scabies could play. Brian James come up brilliant, but then he’d have done anything, if they’d have asked him to join Led Zeppelin he’d have done that, and Captain (Sensible), well I like Captain.RM) Buzzcocks were, from what I’ve heard on bootlegs, a bit rough to start with. They really hit a rich seam once they got up and running. Ron) If the Buzzcocks could make it, anybody could. I wasn’t impressed, really. But what’s in the future’s in the future, you never know what is at the time. They blossomed.
RM) And Magazine? Did you rate them? Ron) Yeah, I did. Brilliant guitarist, John McGeoch. And Penetration, they were a good band, and X-Ray Spex.
RM) Which bands are you the most pleased to have seen play? Ron) Well, I mean, it’s all of them. But where do you start?! Alright, the Pistols and The Clash, definitely, yeah. The Jam – pleased to see them anywhere, anytime. I did enjoy the Damned at an early stage, but they’re not in the top 5. And Sham 69, and The Heartbreakers.RM) I heard “Pretty Vacant” on the radio in my car earlier today, and I got the old goose bumps. Does any of the music from that time affect you the same? Ron) All the early Pistols stuff, yeah!RM) What’s your view on Punk and Reggae getting married? Ron) Yeah, if people want to get together and cross pollinate ideas, then that’s alright. It was the underbelly, twice. You had the white working class and the black working class responding to each other at last! RM) Some Punk bands who had a go at playing Reggae were better than others. Ruts, SLF and of course The Clash all cracked it in their own styles… Ron) The worst Reggae act I ever saw, were The Slits. Actually, probably just the worst act! RM) Do you think that Punk and Reggae blending in ’77 was the root of Two Tone? Ron) Yes. I’m sure it came out of that. I used to have a lot of Reggae acts on in that club, aside from Punk and the Blues and everything. I’d put on Steele Pulse, or an American Blues artist like Muddy Waters, as long as it was what I liked. RM) Your best front men and women? Ron) I’m thinking about this one…The best oddball front man was Wayne County. Best front woman, from what I saw, Faye Fife.RM) You rate Faye Fife over Poly Styrene?Ron) You’re putting me on the spot there! I’d put them equal for different reasons. Faye used to put on a great act. They were perennially at the club and at the Nags Head. Because I had so many venues, when they were coming down again, I needed to know, because that’s three bookings to give them. It was always like, “get your diary out, mate, when you coming down?” If I gave them three bookings, they’d come down, and they could fill it out with other stuff, do the rounds. X-Ray Spex were good, too. Really good band. The Rezillos are still going, actually. RM) I watched a documentary on TV the other night about that Stiff Records tour. The one where they hired a train from BR. Ron) They did the first night for me, at High Wycombe, yeah. There were some funny people there! Wreckless Eric was at the Punk thing I did in Blackpool this year. It took me about an hour to recognise him. I kept looking and looking and vaguely remembered him. Not a nice bloke. RM) Here’s the last one, Ron. Punk lit a fuse for many people. I’m one (albeit two years late), the other people who contributed questions to this interview are others and there’s millions more. As Ed Armchair puts it, his fuse is still burning to this day, and has affected virtually every aspect of his life since it was lit. Do you have the same feelings about Punk as we do? Ron) Yes. I got going through that and it still survives. My first love in music was, and is, Blues. I see a lot of similarities between Punk and Blues. They both come from the underbelly of a society, and they’ve both triumphed against all the odds. They both spoke for their people of that time and place. They’ll reverberate forever. Punk freshened up a stale music scene and the Blues were the bedrock for twentieth and twenty-first century music.RM) Ron, thanks for your time and best of luck with your new projects.END
It is a massive pleasure & honour to feature an interview with English actor, director, producer and musician Gary Shail on “Mods Of Your generation”. Best known for his role as “Spider” in the iconic cult movie Quadrophenia that many of us still admire and talk about today. This year (2019) marks the 40th anniversary of the film which is a massive milestone for everyone involved. The fact that its still talked about today makes it even all the more great. Gary is a great guy who has attended a lot of events over the years in aid to raise money for charity. We asked Gary about his own event coming up called QUAD 40 and about his career and experiences filming Quadrophenia & Jack the Ripper. We also discussed his book “ I think I’m on the guest list” published in 2015 and his Christmas song “ Modding up my Christmas list ” (2017) and more. Gary has done a variety of interviews throughout the years so it was difficult to ask him questions that he hadn’t been asked before, however I hope you enjoy the interview as much as we enjoyed asking the questions. Make sure not to miss out on the anniversary celebration of the movie on Brighton Pier August 25th 2019 for more information go to www.quad40.co.uk#ModsOfYourGeneration
(1) I have heard you are a huge fan of the Regents a four-piece band based in Essex heavily influenced by the original mod spirt of 1964. Are there any other new bands influenced by the mod scene who you are also a fan of? Yes I’m a big fan of ‘The Regents.’ I’ve known Sea Jays the lead singer since he was 16yrs old and he definitely has the right attitude. Mind you, he has always had the right attitude! Another young band I am really impressed with are ‘The Lapels’ who I saw play in Derby at a MOTM event the year before last. They completely blew the roof off the place, and nobody wanted to go on after them! The drummer was only 14yrs old at the time I think, and I watched them play with his mum! (2) You were just 18 when you were cast to play spider in Quadrophenia. I am sure you have been asked this many times before but did you think Quadrophenia would become the phenomenon it is today at the time of filming. Of course I didn’t know that I’d still be being asked questions about a film I was in 40yrs ago, but, I think we all knew at the time that it was definitely something special (3) On Christmas 2017 you released a song called “Modding up your Christmas list” to become number one. Have you any plans to do this again in the future. “Very catchy tune by the way LOVED IT” HAHAHAHA..My Mod Xmas Song? Well, I actually got a hell of a lot of flak for doing that by certain people who shall remain permanently nameless. But it was great fun to do, and a lot of people loved it, especially the kids. I had people sending me videos of their children doing dance routines in their living rooms, which was brilliant! But no, I don’t think I’ll be the next Cliff Richard.
Modding Up My Christmas List- 2017 (Official Video) (4) You have been involved in many MOD and Quadrophenia events over the years. Is this something you enjoy being part of and do you have any memorable moments from any of the events that stand out. Yes I do enjoy all the events I get asked to. Over the years I must have met thousands of people who love Quadrophenia, and it’s always a great feeling when my presence can actually help to raise money for a worthy cause. Some of the funniest memories I have are probably un-printable, but trying to get a kebab in Stoke at three in the morning with Alan May (The Glory Boy Radio Show) doing Withnail & I impersonations sticks firmly in my memory! (5) Your character in Quadrophenia had many memorable quotes in the film. What is the one that fans mention the most? Always the one about getting a gun! (6) Your book “I think I’m on the guest list” published by New Haven publishing LTD in 2015 was highly regarded and recommended. I found the book to be a very funny memoir of your life and the extraordinary people you have worked with and met throughout your career. Can your briefly describe the book to someone who has not yet read it. The book was actually written because of Gary Holton (The Rocker who beats Spider up) Gary and I became really good mates after Quadrophenia, and actually formed a band together called ‘The Actors.’ But when Gary sadly died in 1985 I never spoke to the press or anyone else for that matter about it. Then I was contacted 30yrs later by someone who was writing a book about him and wanted a contribution from me. I wanted to put the record straight about a few things, so I agreed. The publishers of the book loved what I’d written, so I was offered a publishing deal for my own story. I thought I’d better do it myself before I was dead and some other twat was ‘putting things straight’ about me! It’s certainly not your average autobiography I think, and later on this year I will be doing an Audio Version with a soundtrack, which will be totally different to anything you’ve ever heard I hope.
(7) Many fans of Quadrophenia have expressed an interest in a follow up to the film. Is this something that you would support? or like myself do you feel it is best left alone. There has always been talk of a “follow up” But I can’t see that ever happening. It’s always interesting to hear some of the Ideas of what our characters would have been doing in later life though. I think Spider would’ve become a hit-man for Ferdy’s drugs cartel!
(8) You are a huge fan of Trojan records, what is your favourite track, album or artist under the Trojan label. Yes I grew up with the Trojan record label, and one of the first artists I remember driving my parents mad with was Desmond Dekker. But I’ve always loved reggae and had a very respectable collection of Jamaican Pre- Releases by the tender age of 13. Last November, I was proudly invited by Neville and Christine Staple to their 50th Trojan Anniversary weekend at ‘Skamouth’ In Great Yarmouth where I actually met ‘The Pioneers’ who were about 100yrs old. They could still cut it though! (9) This year (2019) marks the 40th anniversary of Quadrophenia (film). To celebrate this, you have organised, and event called Quad 40 in Brighton on the 25th of August 2019. Tell us a little bit about what to expect from the event and where fans can buy tickets. It’s actually on the 25th August Johnny! Yes I have hired Horatios Bar on Brighton Pier from 12 noon ‘till midnight on Sunday the 25th August. And I can tell you now that I never thought I had this much bottle to actually try and pull something like this off. It’s a logistical fu**ing nightmare, but I’m actually really enjoying it. I’ve spoken to almost all of the other cast members of Quad who have all promised to attend (work permitting) but trying to get us all in the same country together is hard enough, let alone on a bleedin’ pier! On that morning before the actual party, Quadrophenia is being honoured with ‘The Brighton Music Walk Of Fame Plaque’ to be unveiled at the pier entrance, so it would be great if there were a few mods about. Tickets and details available at www.quad40.co.uk
(10) A question received by Jimmy Hemstead follower of Mods of Your Generation and Blogger at MOD TV UK “HI Gary in your younger days was you ever a mod and did you ever own a scooter, can you tell me when and how you got into acting and why please?” Hi Jimmy, love all your art-work by the way!No, I was far too young to be a mod; I was born in 1959, so I was only 5yrs old in 64 and the only scooter I owned was made by ‘Chad Valley.’I never had any ambitions to become a professional actor at all when I was a youngster, but somehow found my way into drama school at the age of 12, thanks to my parents and a couple of Comprehensive High School Teachers who probably just wanted me just out of the way!Quadrophenia was my first professional job when I left. (11) Do you have any plans to release more music, Books etc or what are you doing now that we can look forward to in the future? Yes, I will definitely be writing another book I think, but not part 2 of my autobiography, that would just be a bloody diary. It will probably be about my time working in the advertising industry in the 1990s. You think actors and musicians are crazy? They’ve got nothing on advertising people! Musically though, I never really stop. I had a solo album out last year called ‘Daze Like This’ (see below) which a lot of people liked, and I guested on ‘The Transmitters’ debut album which was great, although I hear that they have now split up. I’ve also recorded a couple of tracks with Steve ‘Smiley’ Barnard which are on his ‘Smiley’s Friends’ albums, and I’m back in the studio in a couple of months with ‘The Regents’ for their new album. I’m always writing though, and will hopefully record some of my own stuff probably next year now.
Title track from the album “Daze Like This” (12) Do you keep in touch with any of the main characters of Quadrophenia 40 years on? Yes, I see quite a lot of Trevor Laird (Ferdy) and I’ve recently been working with Toyah. Hopefully I’ll be seeing the others soon
(13) What do you regard as your biggest achievement in your career or what are you most proud of? I actually don’t think like that. Everything that keeps me off of the unemployed statistics is an achievement these days! I am extremely proud of my family though, and very recently became a granddad to a beautiful baby girl called Ellie May. I’m very proud about that! (14) In 1988 you appeared as the tough pimp “Billy White” in the tv series of “Jack the Ripper”. Sir Michael Caine also appeared in the series as Chief Inspector Frederick. Caine was a huge influence on British Culture in the 1960’s and referred to by many as a style icon.What was it like working with such an influential person in British pop culture? Making ‘Jack The Ripper’ in 1988 was like a dream come true, and working on a film with Sir Michael Caine was an experience I shall never forget. He was so interesting to watch, whilst he was working on camera, and I learnt a great deal from him. Everywhere you looked on that set there was something extraordinary going on in the acting stakes. Lewis Collins, Armand Assante, Susan George, Jane Seymour, Lysette Anthony, Ray McAnally, Hugh Fraser, Ken Bones etc etc.They were all giving it their all. I was just glad I gave it mine!
(15) Finally, How would you like to be remembered? Just to be remembered at all would be nice! Again it was a massive privilege to interview Gary shail and a big thank you to followers of “Mods Of Your Generation”, Please continue to show your support. Please like & share the “Mods Of Your Generation” Facebook Page https://www.facebook.com/modsofyourgeneration/ interview conducted by Johnny Bradley for “Mods Of Your Generation”interview (C) 2019 to Johnny Bradley & “Mods of your Generation”
From its emergence in the 1970s, punk rock was a movement which concerned itself with the present. Its hallmarks were rock ‘n’ roll, a do-it-yourself attitude and a good sense of humor. As it spread from the U.S. to the U.K., it would also come to include a distinctive political sensibility. Many of the early punks were young people who actively sought to distance themselves from their upbringings, from any kind of ethnic ties, and to form new identities through their art.
Given the punk attitude of leaving the past behind and forging a new way forward, it seems counterintuitive to connect punk rock with Judaism. Yet punk, like many art forms to come out of New York City, has deep roots in Jewish history. From its origins with Jewish musicians in the 1970s to modern-day Jewish punk bands, the histories of Jewish culture and punk rock are deeply intertwined.
Many of the people involved in the original punk scene in 1970s New York were the children of working- and middle-class Jews. Their backgrounds ranged from overtly religious to secular and culturally Jewish, but all of them were formed by their Jewish backgrounds and would in turn bring those influences to their music and performances. These included not just musicians—such as Joey and Tommy Ramone, Chris Stein of Blondie, Lenny Kaye of the Patti Smith Group, Richard Hell, and all of The Dictators—but also managers, photographers, club owners and more. Punk might not exist as we know it without the Jewish club manager Hilly Kristal, founder and owner of CBGB, the club where many New York punks performed for the first time. Nor would it have made it to the U.K. without Jewish manager and Sex Pistols founder Malcolm McLaren. Jewish record company executives like Seymour Stein recorded the music, while Jewish photographers like Bob Gruen documented the scene for posterity.
However, despite the large Jewish presence in early punk, many were reluctant to discuss their Jewish heritage. Like many Jewish entertainers, quite a few punks took on less Jewish-sounding stage names (like Thomas Erdelyi and Jeffrey Hyman, who became Tommy and Joey Ramone, respectively), while others had their names changed by their parents in childhood, in order to better fit into the American middle class (as with punk godfather Lou Reed, whose father changed the family name from Rabinowitz). Some even went as far as denying or refusing to discuss their Jewish heritage. While for some this may have reflected their discomfort with their Jewish identities, many more undoubtedly did it as part of embracing punk’s freedom to recreate oneself. “The tabula rasa aspect of punk is one of the most important things about it,” says Vivien Goldman, who was a music journalist covering punk in the U.K. in the 1970s and is now the author of Revenge of the She-Punks, a book on women and punk. Although Goldman’s Jewish background is certainly important to her—her parents were Holocaust survivors, and she is a first generation British citizen—she believes that “to be a punk was to liberate yourself from what had gone before.”
This seemed to be the predominant belief among punks of the 1970s on both sides of the Atlantic. Jewish culture was rarely at the forefront of punk music, even if its creators were quietly Jewish behind the scenes. Some offhand references to Jewish culture crept into the occasional song, but these were “few and far between and largely subterranean,” says Michael Croland, author of the books Oy Oy Oy Gevalt!: Jews and Punk and Punk Rock Hora: Adventures in Jew-Punk Land. These references were largely secular and easy to miss, such as The Ramones’s reference to “kosher salamis” in the song “Commando.”
Quite a few punks took on less Jewish-sounding stage names—like Thomas Erdelyi and Jeffrey Hyman, who became Tommy and Joey Ramone.
Something that did become part of the imagery for many early punks—Jews and non-Jews alike—was, counterintuitively, Nazi imagery. Young punks were known to wear swastikas and, particularly in the New York scene, collect Nazi memorabilia. The reason for this can seem difficult to grasp. “They weren’t serious [about being Nazis],” says Goldman, however she also adds, “I didn’t like it, and a lot of us didn’t like it.” One reason for the use of the swastika by U.K. punks, as Goldman and others have speculated, is that it was a way to rebel against their parents, the generation that had lived through World War II and had yet to stop talking about it. In America, Steven Lee Beeber speculates in his book The Heebie-Jeebies at CBGB’s: A Secret History of Jewish Punk that the use of Nazi imagery was a means for Jews to take back control of the narrative, to control former Nazi property, to play with it and poke fun at it as they pleased.
Starting in the 1980s, punk underwent a series of musical and cultural changes. By this point, many of the best-known original punk bands had either broken up or evolved their sound to fit punk’s new commercial market. However, their early work had permanently changed the music world, especially for young people, with new punk bands arising and the genre spawning new offshoots such as post-punk and new wave. Punk was disseminated beyond its original scenes, leading the musical style to be adopted for new purposes. This included, for the first time, Jewish punk bands who embraced their Jewish identity in their music, rather than relegating it to the background.
According to Croland, the first such band was Jews from the Valley, which arose from the L.A. punk scene in 1981. At the time, they were still somewhat of an outlier. While new punk bands like Bad Religion and NOFX carried the 1970s torch in having Jewish members while not making most of their music about Judaism, Croland says that Jews from the Valley began when “one guy was screaming along to ‘Hava Nagila’ one day and thought, ‘I should distort that and put that into a song.’” That guy was Mark Hecht, and the song and the band both became known as Jews from the Valley, and thus began the short-lived career of the first Jewish punk band. Their music incorporated well-known Jewish songs such as “Hava Nagila,” original songs with Jewish themes, and a good dose of Jewish/punk humor and offensiveness. The band broke up after just a couple years, and at the time, it seems there were no other bands making punk music explicitly Jewish.
The 1990s saw punk undergo yet more major changes. In the early and mid-90s, punk (or pop punk, depending on who you ask) became radio-friendly, with bands like Green Day and The Offspring mainstreaming the genre. Throughout the 1990s and 2000s, many pop punk bands rose to fame. The other major punk revolution of the decade was Riot Grrrl, a movement which combined punk rock style and aesthetics with feminist politics. Though women had been present in punk scenes since the beginning, feminism was now being brought to the forefront of punk politics, and all-female punk bands such as Bikini Kill were rising to prominence. On a somewhat smaller scale, Jewish identity also became a more prominent feature of punk, helped by the fact that Jewishness was becoming a more acceptable topic in popular music at large (a trend which Croland partially credits to Adam Sandler’s “Chanukah Song”). Though there was not—and is not—really a Jewish punk “scene,” the 1990s was the first time that multiple Jewish punk bands came into existence simultaneously.
Probably the most prominent example of such a band was the Australian group Yidcore. Formed in 1998, they put their Jewish identity at the forefront of their music and performances, albeit not in a particularly serious way. “They were all about shtick,” says Croland, “whether that was drinking Manischewitz wine out of a shofar, getting into food fights on stage with hummus or bagels or falafel, or using their songs to try to woo Natalie Portman.” They drew on the traditions of the early punk scene, not just in musical style, but also in their love of humor and irony, while adding an in-your-face Jewish twist which early punk bands lacked. The group stayed together for over a decade, becoming perhaps the best-known Jewish punk band.
In the 21st century, punk has splintered into many styles and subgenres, including the further development of “Jewish punk” and “punk-influenced Jewish music” as genres unto themselves. With punk so well integrated into the musical mainstream, it is hard to point to an insular “punk scene” such as that of 1970s New York, but instead, punk and its offshoots have spread out, both stylistically and geographically.
Moshiach Oi! performing at the book launch for Michael Croland’s Punk Rock Hora in March 2019 (Credit: Shloyo Witriol)
While Jewish punk continues to be a niche genre, several bands have carved out an unabashedly Jewish space in the modern world of punk. Moshiach Oi! is one such band. Formed in 2008 and still active today, the band performs songs with an overtly religious bent, made to showcase its love of Torah. In the realm of cultural Jewishness, The Shondes has become a successful punk band that is open about its Jewish roots. “I came into playing rock music through Riot Grrrl and queercore—radical punk movements that helped shape my aesthetics and politics at a really formative age,” says Louisa Solomon, the band’s singer. The Shondes’ music combines rock and radical politics with references to Jewish proverbs and melodies, a combination which came naturally. “We write as full people informed by all of our experiences,” says violinist Elijah Oberman. “Jewishness is one part of that, just as our experiences as queer or as women or trans/non-binary people are. Jewish stories and ritual are a part of how we’ve come to be who we are, and so are Jewish melodies.”
The Shondes at a seder in their new Passover-themed music video “True North” (Credit: Jeanette Sears)
The Shondes
Similarly, punk—both its aesthetic and its attitude—has permeated more traditional forms of Jewish music, including klezmer and simcha music. Younger musicians like Daniel Kahn grew up with punk as part of their musical taste. Kahn has taken aspects of punk and made them part of his klezmer-based repertoire, creating a self-described “radical Yiddish punkfolk cabaret.” Similarly, bands such as Electric Simcha have adapted aspects of punk to simcha music—traditional Jewish music played at celebrations such as weddings. Just as punk has influenced non-Jewish forms of music, forming such genres as pop punk, so too have there been multiple punk-y variations of Jewish music.
The fact that punk has been and continues to be influenced by Jewishness (and vice versa) speaks to the core concerns at the center of both cultures. In discussing why Jews continue to be drawn to punk, Oberman gets to the heart of one of their most essential similarities: “Jews are taught to wrestle with G-d, and to me that also means wrestling with our texts, our rituals, our traditions. When even the things you hold most sacred are always up for debate, I think that can lead to a level of comfort with deep questioning of how things are or are supposed to be. Pretty punk, yeah?”
Mod Ghosts a first book by new author Andy Morling who grew up in a working class family in the Suffolk market town of Ipswich. This book resonated with me in so many ways, it is a detailed account from many people who grew up in urban Britain featuring first hand accounts from the people who influenced a Mod Revival together with period and present day photographs. The book explains each individuals account on discovering how mod changed there outlook on life, How it shaped their existence and identity. Showing how it lead them from young teenagers into adulthood. Each persons interpretation of mod is different and it means something different to many who attach themselves to the phenomenon. Each persons account is different but it doesn’t mean its not mod. The book also highlights the places these people grew up in and how modern Britian has changed somewhat forty years on. The thing most interesting thing about the book is how the subculture affected people in many different ways and the different experiences each individual had growing up in the respective hometowns across the UK.
As mod continues to evolve and many young people discover the scene today each person brings their own adaptation. Despite the book being called “Mod Ghosts” the subculture has stood the test of time were others have faded. I highly recommend this book and its definitely something you need as part of your collection. This book is everything I want to say about mod but don’t have the intelligence, intellect, and vocabulary to explain. I wanted to find out more about the man behind the concept and was excited, honoured and privileged to interview him.INTERVIEW BELOW
What is the main concept of the book?
Mod Ghosts is the first product from The Mod Project which I began in 2016. The thinking behind the broader project is to offer a series of slightly different perspectives on the Mod experience. My ambition is to follow up the book with further multimedia sub-projects hopefully including film and the visual arts.To answer your specific question, the idea behind Mod Ghosts was threefold. Firstly my aim was to identify and contrast iconic photos of original and revival Mods with shots taken at precisely the same location in the present day. I’ve always been very attracted to these ‘then and now’ type image comparisons and, as a lifelong Mod, this was a natural choice in terms of subject matter.I’ve been doing this on Twitter for a few years now and, in time honoured fashion, the positive reaction led me to consider publishing a book. As a child of the sixties, my thinking was that books are somehow more permanent than social media. I’m not sure that’s actually true but either way, I really wanted the memory of these places and these people to endure.In addition to the photographic comparisons in the book, I was also lucky enough to secure first hand accounts from revival Mods by way of interview. Each story was unique and fascinating and I hope this adds context and a human dimension to the atmosphere created by the photos. In simple terms, I wanted to illustrate how both the urban settings and the people depicted in the photos have changed over the last four decades.The third and final element of the book is my own commentary on the Mod phenomenon. Quite apart from the external, visible signals of Mod observance, for me, Mod has been a powerful internal driving force. A philosophy. Astute readers of the book will no doubt notice references and quotes from the great Stoic philosophers from ancient history. I’ve long believed that Stoicism captures the very essence of Mod. I would hazard a guess that this is the first time this school of thought has featured in a book about Mod! As a friend of mine said in jest recently, the Romans were the first Mods.I also wanted the book to capture some of the lasting emotional impact of the subculture on me as a person. Sounds a bit introspective and indulgent, I know, but I hope at least some of that resonates with many others. I’m also an opinionated old sod so I had one or two controversial views that I simply had to surface!
This book highlights how mod changed the life of those who followed it. Why was it important to tell their story?
I’m under no illusion that Mod Ghosts isn’t the first book to tell the story of those who were there during the Mod revival. In fact, its not even the first this year. With the very greatest respect to those featured in the book, what I wanted to do with Mod Ghosts was to focus on the lives of the subculture’s more ordinary participants from across the country.By the start of the 80s, every village, every town and every city supported a population of Mods. These folk made the movement the culture tour de force it was to become. These were the last generation truly to have experienced youth subculture in its purest sense so their experiences need to be recorded. They are also good people whose lives have been shaped to some extent by their experiences forty summers ago.Forging an identity from the assimilation of musical, stylistic and other cultural cues in early adolescence was standard fare for those of us born in the sixties. I think sometimes we fail to appreciate what an unusual trajectory this is for our 21st century counterparts. For that reason alone, I think these are stories worth telling.
The book covers accounts from various people throughout the UK. I imagine this meant a lot of travelling. What was that like and did this become challenging?
Fortunately I was able to carry out interviews by correspondence so travel wasn’t an issue in that regard. Where I racked up the miles was in identifying the locations for the period photos and then taking the present day shot. There were one or two Homer Simpson moments when I arrived home after a day on the road only to find that i hadn’t quite captured the correct angle or, in one notable case, I’d taken a fantastic photo of the wrong house. I’m indebted to John Gale for saving me from having to make a third long trip to Hastings in as many months for a few shots I’d totally messed up twice previously.
Why was it important for you to tell the story of the people but also the places in which they grew up, discovered the subculture and attached themselves to it?
I think we are all the product of the place of our birth and upbringing. The history and culture of these places imprints itself on our personality, attitudes and beliefs more than we recognise. Location leaves a trace on our DNA. I like to think of it as the human equivalent of terroir in wine production.So in the book I wanted to contextualise the lives of these young Mods by telling a small part of the history of the geographical backdrop of their young lives. I’m particularly fascinated by the spiritual artefacts that attach themselves to certain places. Tens of thousands of special moments lived by tens of thousands of ordinary people leave a palpable feeling in a single place over the course of history. Hard to explain satisfactorily but I find it mind boggling. I particularly enjoyed researching the historical origins of the legendary Phoenix in London’s West End. I don’t think I’ll ever walk past the pub again without thinking of its near and very distant past.
A lot of books highlight how the mod scene grew in London. Did you purposely choose how the mod scene affected many of those beyond a particular place?
As our political and cultural capital it was impossible to ignore London when writing about Mod. I take my hat off to the influential London based figures that gave the rest of us this wonderful thing and those that have written so eloquently about them.But yes, it was a conscious decision also to focus on the small town Mod experience. I lived my Mod life in nondescript town in Suffolk with fewer than 100 others of a similar persuasion for company. The passion and commitment we provincial peacocks had to Mod’s core principles was in no way diminished as a consequence. I was never a face by any measure, not even in my home territory of central east Ipswich, but I certainly gave it all I had. I think the same can be said for those whose story I had he privilege to tell.
The book demonstrates how the urban landscape has changed over many years. Why was this an important factor to depict through photography showing the places then & now?
As I said earlier, I’ve always enjoyed comparing ‘then and now’ images. The urban environment has changed dramatically in the last forty years, particularly with the slow collapse of high street retail, the decline in the pub trade and the cultural vandalism of the working class home. I wanted to say something about this pictorially. Few of the present day photographs illustrate an improved landscape so I also wanted to stimulate conversations between the generations about why this might be. I don’t have the answers but I hope my book will at least pose the questions.
Why do you think mod means so much to many different people and why it has stood the test of time from a small group of young teenagers in the 60’s to become a worldwide phenomenon?
That’s a tough question. In the blurb to the book I say that it is the capacity of Mod to change with people that ensures its continuing relevance today. What I mean by that is that Mod remains accessible, even in middle-age, in a way that no other subculture can manage. I enjoy the knowing glance of recognition when my eyes meet those of a fellow Mod on a crowded underground train in London, for example. The signals are generally subtle but we both know instantly. I love that about Mod. It’s not about parkas or patches but about heavily nuanced influences and vanishingly small stylistic cues.I talk at length in the book about the way in which Mod provided a robust platform from which to launch into adult life. From my own perspective, I believe my life would have been very, very different had I not discovered Mod. I think this is the same for many of my peers. The continuing value of a comparatively sophisticated appreciation of music and clothing and a broader sense of style should not be underestimated.
The book has already had many great reviews in a few short weeks of being published. What has people response to the book been like?
Truly humbling. I’ve been genuinely staggered by the enthusiasm with which the book has been received and the kindness of the comments made about it. As a first time author rather than an established name in Mod literature, an investment in my book was always going to be a leap into the dark financially. I’m extremely grateful to those who are open-minded enough to make that leap and I hope the content of the book repays their faith. My aim all along was to offer something a bit different and something that is beautiful to look at and own. I’ll be more than happy if I’ve managed to achieve those things alone.
Can we expect any further books, projects or anything else in the future?
Oh yes. I’m already planning Mod Ghosts 2 and as I mentioned at the start of the interview, I hope to take the concept into other areas such as film, television, photography and maybe even poetry and fine art. Watch this space.Despite a healthy catalogue of Mod related books in recent years, I still believe there is more to be said about this thing of ours. I’m less interested in showcasing the razzmatazz of Mod culture and the bigger ticket aspects of the scene. For me it’s all about the ephemera and those beautifully elusive, almost indefinable subtleties that give Mod it’s unique meaning.
Is there anything else you feel you’d like to highlight about the book?
It would unforgivable if I didn’t thank the wonderful people that allowed me to tell their stories in words and pictures. To John and Ed Silvester, John Gale, Dave Ratcliffe, Billy Drinkwater, John Nicholson and Del Shepherd, I thank you all. True gentlemen each one. Many more contributed original photographs for which I’m eternally grateful.I also really appreciate the opportunity to have this interview and I wish you continuing success with Mods Of Your Generation.
Band Line upLead Vocals/Songwriter – Kevin SaneElectric Guitar – Gary CochraneBass Guitar – Matt HillRhythm Guitar – David Nevard
ALBUM REVIEW – ‘SALUTE’
lead vocals and songwriter Kevin Sane from ‘The Grenadiers’ approached Mods Of Your Generation and wanted us to review their new album and feature in an interview. He kindly sent me a copy before its release. The band are in the progress of setting up social media platforms to promote the album and are seeking out a drummer to add to the line up. The band are also looking for a manger so that they can focus on their songwriting. Their previous album ‘Mr. Cribbins released by Detour Records received a lot of great reviews from fans and magazines appearing in The cult shindig and Heavy soul Fanzine magazine. The new album is just as great as the last with soulful 60’s melodies and a Rock n Roll riff. There is definitely a punk element in there too. While first listening to the album it is straight away apparent that the band are heavily influenced by The Kinks & The Small Faces. The lyrics are superb with a very British sound and feel like many people could relate. Tracks such as Ruby, Scooter Boys, No More Bets are ones that stand out. I highly recommend this album and wish the band ongoing success as they plan to promote the album and start building up a fan base. The album will be available on Apple Music, Spotify, Google Play & Deezer from 19th July 2019.
INTERVIEW – THE GRENADIERS
(1) What’s the best gig you’ve ever been to?
usually I sit down with a cup of tea and answer questions but on this occasion I am out of tea bags. have to settle for fellow birds coffee. the last gig I went to which I absolutely loved was watching The Stranglers play at the Cambridge Corn Exchange in 2017 . brilliant band .
(2) Which subcultures have influenced you?
which subcultures have influenced me. A lot of the time its from the 60’s and late 70’s early 80’s. very into Elvis Costello. I am a Big David Bowie fan but I love the music from the band The Cars.
(3) A song and band that has inspired you?
The song” Drive” by The Cars inspired me to write Crying out, its one of those universal songs that touch the soul.
(4) Where do you find inspiration for your song lyrics & music?
a lot of time my own experiences and watching or watching TV.
(5) How and when was the band formed?
The Grenadiers actually was a band I formed in Aberdeen. The Name came from my home town of Colchester being it has always been an Army barrack town
(6) Why the name ‘The Grenadiers’ and who come up with it.
The Name came from my home town of Colchester being it has always been an Army barrack town . it has its own military tattoo each year where all the different regiments parade down the high Street.
(7) Your first first EP which featured songs such as Mr cribbins/ Kosha / Mrs Raven/ Pillars Of The Lambeth Row/ Toy Grenadier. All are a great sound, how would you describe the bands style.
Its different and diverse . there are songs that are clearly heavily inspired by post new wave and then on the other spectrum we do quite a lot of 60’s inspired music.
(8) your first EP was released by the label Paisley archive records. Are you still signed to them?
know we are not currently signed to paisley archive records at the moment.
(9) The Band were invited to open up for The BlockHeads at Colchester Arts Centre. Which I briefed for the band was a huge honour. Can you tell me a bit about that?
The blockheads gig was amazing an absolute buzz. The Arts Centre was completely packed to the medieval rafters and the noise from the place. The atmosphere was electric. The Blockheads still cut the mustard and we played a blinding gig. I think Big Boys Don’t cry had its first performance that night and we nailed it. We couldn’t unfortunately stick around to enjoy the blockheads as we had to 2 gigs booked in one night so we played that gig in Colchester high street after our set list finished. An absolute great night, You just cant beat playing live really.
(10) The first EP had a lot of great reviews and was well received and featured in the music magazine Shindig. How did that feel?
The review in shindig magazine was weird . having your music reviewed then next to it you see Ziggy Stardust @ The spiders from mars on the same page. we are very proud of the Mr Cribbings EP. I wish now looking back it should have been called “Pillars of The Lambeth Row” but never mind.
(11) Your new album will be released soon. Where can fans buy or download it.
The release date for the album will be Friday 19th July on all online stores. I tunes / Spotify/ Instagram /apple music. Its our first album and all the songs have something appealing in themselves.
(12) Have you got any future gigs coming up and what’s next for the band?
Playing live is the next stage. Already have a true professional bass player by the name of Matt Hill and Gary Cochrane who are former members of the mod influenced group ‘Pure Mania’. Along with Dave Nevard, when we find a suitable drummer I think it wont be too long before our next gig will be announced.
(13) Who produced the new album Salute?
Two tracks ‘Ruby’and ‘Big Boys don’t cry’ were produced by Greg Haver at Modern world Studios near Wales. He has produced man of the Manic street Preachers material and they have recorded many of their material there. The rest of the tracks were produced by myself and David Nevard (Rhythm Guitar – The Grenadiers) I wish The Grenadiers & Kevin Sane all the best for the future check out our other interviews and please like us on Facebook and follow us on Instagram @mods_of_you_generationInterview conducted by Johnny Bradley – Mods Of Your GenerationInterview (c) Mods Of Your Generation 2019
These are some badass girls! In an era when it might have been strange to see the woman in pants, their doing that while riding motorcycles! So inspiring in so many ways! These photos were taken in 1949 by Loomis Dean for LIFE magazine.
THESE fascinating pictures show a little-known youth tribe called Scooterboys, who roamed the country during the 80s and 90s.
The group was dubbed as “the lost tribe of British youth culture”, however tens of thousands of scooter riders insist they collectively rejected that label.
Interesting pictures reveal the freedom Scooterboys had 30 to 40 years ago, showing rallies taking place in Hampshire and Dorset.
The photographs are featured in Scooterboys: The Lost Tribe book, created by Martin “Sticky” Round.
The book paints a picture of what the youth tribe experienced in their customised Vespa and Lambretta scooters as they set off on adventures each weekend.
The book mentions the shared experiences of riots, local hostility and police harassment, which built strong fraternal bonds that lasted a lifetime.
Scooterboys were members of a 1960s mod subculture, who rode motor scooters and wore anoraks, wide jeans, and boots.
One recent photograph shows crowds of scooterists in the Isle of Wight, while another takes you back to the 1970s and shows how the youth tribe compared to today.
Despite its reputation as Hog heaven, the birthplace of Easy Rider and the whole Hells Angels bike club thing America has always had quite a healthy scooter scene. Believe it or not Harley Davidson even produced their own range of scooters in the 1960s.
Here we zip back to around 1960 and join the San Francisco based Pioneer Scooter Club on what is described as a Motor Scooter Squabble. To our eyes it looks just like a Sunday ride out so maybe our American readers can put us straight as to whether the word squabble is commonly used to describe a gathering. Interestingly enough when researching this we found that squabble is the collective noun for a gang of midgets. You live and learn!
So take a look back at some lovely Vespas, Lambrettas and slightly more exotic brands that found their way across the Atlantic back in the late 1950s. Now what would the collective noun for a bunch of scooter riders be?
Mods Of Your Generation Interview – The Electric Stars – “Beautiful Music For Beautiful People” MODS OF YOUR GENERATION·SUNDAY, 1 SEPTEMBER 2019What can say about The Electric Stars that hasn’t already been said?Formed in 2011 the band have featured in countless magazines and had many glowing reviews, with their album “Sonic Candy Soul” making the Top 12 of 2012 best albums in ‘Scootering Magazine’ alongside the likes of Paul Weller. Recently front man Jason Edge featured in the September 2019 issue of Scootering with an incredible two pager. They have the incredible ability of taking inspiration from all the best music from any era and blending it together to create original, new modern music. Their Psychedelic Rock n Roll sound and their upbeat soulful vocals sets them aside from others. They have one mission and that is to make “Beautiful Music For Beautiful People” and that is exactly what they do. Personally i would like to thank them for providing an alternative. I believe “music is the soundtrack to our lives” If you agree then you need the Electric stars in yours. To find out more about the band continue reading below
The band formed in 2011 how did it all happen? We formed while we were in the studio recording Sonic Candy Soul. The Album was already written & as myself, Keef & Andy went in to record we didn’t have a drummer. We used a guy who was hanging around with us & began laying down the tracks. The whole concept began to fall into place, the sound, the look, the vibe and the name, while we were recording. As soon as we finished it, that’s when we found our drummer, Johnny.
You signed to Detour Records in February 2012 and released a single in March. Then released your debut album ‘Sonic Candy Soul‘ in September. What was the reaction to the single and album? Once we had the Masters of the Album we started to look for the right label. Dizzy at Detour has always been great with us. He has great History on the Scene and is a Fab guy! The first single came out & got a brilliant response. In fact you can’t get a copy of that anymore! When the Album came out, I think we were happy with it, well most of us were ha ha, but you never know how the public will like it. But the response we have had since day 1 for the Album has been fantastic. Wherever we go around the UK now people have it, play it and talk about it. It’s a great feeling to know that people dig our songs.
THE ELECTRIC STARS Blind Album Sonic Candy Soul How did you come up with the name of the band – ‘The Electric Stars’? The name.. A lot of people ask about it! When we were in the studio everything was kind of in a melting pot. The image of the band is very important. We are very influenced by the late 60’s early 70’s sounds. So it is natural we dress that way. Lots of colour, vibrant imagery, psychedelic patters ya know. The name is suggestive. Like our music & vibe The Electric Stars suggests something! I’m not a fan of dull music & dull clothes. I like my Rock n Roll Stars to look Godlike! Local pub bands might dress in jeans & t shirt. The Electric Stars dress to kill.
The album was featured as one of the Top 12 albums of 2012 in ‘Scootering Magazine’ alongside Paul Weller. That must have been amazing, Tell me bout it? One of the 1st reviews we got for Sonic was in Scootering and it was Ace. We were a bit shocked but blown away with the write up! Then at the end of the year, they do a round up of the best Albums & Sonic Candy Soul is in there alongside Paul Weller… Totally Cosmic! In fact now you’ve reminded me about that, It’s brought back the way we felt & it was very humble. To get a review like that makes you appreciate every bit of support from everyone!
In 2014 the band recorded their own version of Belfast Boy, A song first released in 1970 by Don Fardon. Tell me about the reasoning behind releasing the track and how the idea developed? Belfast boy came about from a chance meeting I had with Eamon Holmes. He is a massive George Best fan like me. We got chatting about music and fashion. He is a big fan of The Electric Stars. He reminded me of the Don Fardon song and said that he didn’t think that anyone had ever recorded it since. We got in touch with the GB Foundation and the MUFC Foundation, both said they were behind the idea! Then we got a load of Players & Celebs to write about Georgie in the sleeve notes. It was a bit of an ambitious release but it got to Number 15 in the BBC Indie Charts.. Nice! The most pleasing thing for me is the B side. I wrote The Brightest Star about one of my Heroes and to have his sister say it is one of the best things ever recorded about George means more than the chart placing.
Belfast Boy – The Electric Stars | George Best Charity Single ‘We Love You’ released in 2018 & ‘Sunshine’ released in 2017 are two of my favourite tracks. Which songs do you like performing live from your incredible repertoire? We Love You and Sunshine are both on the new Album – Velvet Elvis, The Only Lover Left Alive! To be honest I like all our tunes, we don’t let any bum songs get through quality control ha! Picking favourites is tough because they all mean so much to me. 136 is special.. It was written over in Florida & I really wanted to get the message across about this new band.. What we were.. Where we had come from.. What the message was going to be! Music for me is not just going through the motions. I can’t stand what is happening to music in 2019. Beautiful Music for Beautiful People is what we try to do. That lyric sums up The Electric Stars. We are trying to keep the flame burning and that’s important!
The Electric Stars – Sunshine ☀️ You headlined the ‘100 club’ which had an incredible response. Tell me about the night and what is was like performing at such an iconic musical venue? The 100 Club is a wonderful venue. Probably one of the most Iconic in the world! Most of my Heroes have played there and to go on last to a sold-out crowd was off the scale! All the bands on the night were Fab. Turner, Darron J Connett, The Sha La La’s all played out of their skin. It was a bit of an experience for sure. I hope we get to play there again as it’s a special stage to be on.On the back of the gig we got loads of press & our good friends at Scootering gave us a Fab double page spread. The support they have given us since day 1 has been Brilliant.
The Electric Stars – 100 Club – 2016The new single has been released ‘The only lover left alive’ where can we buy or download the album? The new album should have been out so long ago. Just down to laziness on the bands part I guess! The Only Lover Left Alive, Sunshine, We Love You & Loaded With Regrets are all on the new Album. Its gonna have a more stripped back feel to it.. More acoustic & less polished I think. More like the live Stars & less produced.
The Only Lover Left Alive – The Electric StarsDescribe the bands musical style and would you compare it to another? Mmmmm, well we are not ashamed of our influences. Retro, yes for sure, but with our own songwriting style! You can hear plenty of Who, Stones, Kinks, Faces for sure. But you can also hear Bowie, Bolan, Beatles & Floyd. I love American music, so Hendrix, Velvets, Doors & Love. Mix it all up with Blues & Grooves.. What do you get? Beautiful Music for Beautiful People!
Who are your musical influences as individuals or as a band from any era past or present? The Record Collection is huge man. But if you’re going to push me.. The Rolling Stones! I will gladly fight anyone in the car park who tries to tell me they are not the Greatest Rock n Roll Band in the world. There is a little bit of Stones in everyone & there is a little bit of everything in the Stones.
The Electric Stars are a Manchester based band, the city has an incredible history of producing many great artist and bands. Did this inspire you to get into music and to take up playing your instruments? Manchester is a wonderful city. We are great at most things. But, when it comes to Music, we are quite Spectacular! It’s a working class city that is big enough to challenge London and small enough to create its own culture and swagger. Being in a band in Manchester is something we just did! The Hollies, 10cc, Buzzcocks, Joy Division, Mondays, Roses, Oasis.. Not bad is it for a bunch of Mancs ha ha!
British actor & musician Gary Shail is a huge fan of the band and asked you to perform at the Quad 40 event on Brighton Pier. What was it like to be asked to perform at such an iconic event celebrating the 40th anniversary of a timeless cult film Quadrophenia? We met Gary a long time ago at a gig. He loves live music and used to be in a band before he was an Actor. He liked our sound and we became friends. Last year he called me up and said “Jay, I’ve got an idea & I want the Stars to be part of it”. What an idea it turned out to be! Quad 40 was absolutely Fantastic! To be asked to be part of the Anniversary of one of the most Iconic British Films ever made.. WOW It really was a Brilliant event. Still buzzing from it to be h honest.
Do you have anything you would like share with all your supporters? I think if I’m going to finish on something it’s just to say a huge thank you to everyone who has supported us. The people who come to the gigs & buy our music. The people who write about us & book us to play all over the UK and Europe. We write our own material and we never take it for granted that people prefer us to cabaret. We want to make a difference & in 2019 that is getting harder than ever! Thanks to you Johnny for giving us the opportunity to tell people about the band & see you all soon!
Mods Of Your Generation Interview – Irish Jack Lyons – 40th Anniversary Of Quadrophenia MODS OF YOUR GENERATION·FRIDAY, 28 SEPTEMBER 2018· Mods Of Your Generation conducted an interview with the legendary “Irish” Jack Lyons to celebrate the 40th Anniversary of Quadrophenia the film. The man who inspired Pete Townshend to create the film, We would like to thank Jack for his contribution to Quadrophenia and to the Mod scene. Also a massive thankyou for answering some questions for the MOYG Community. To conjunct with the filming in 1978 which is the 40th anniversary of FILMING not film release, Irish Jack started having meetings with Franc Roddam until just after the end of August. Moon died on 7 September while he was taking a week’s break back in Cork, He flew back the next morning. He started writing scripts for official screen writer David Humphreys round about the second week of September. The first camera ran on 28th September and the legend of Quadrophenia begun.
(1) As many Quadrophenia Fans are aware Jimmy the main character from Quadropheina was based on you. Were you similar to Jimmy in the 1960’s and do you think Phil Daniels played the role well? Yes, I’m a lot like Jimmy. Speed-freak skinny and a born chatter-box. More than 10 have said there’s a facial resemblance. As you will remember from the article you posted about my meeting up with Phil Daniels at Lee International production offices in Wembley, he hadn’t a clue about Mods and he was honest enough to tell me. All he wanted to know was now that he had been casted to play Jimmy/Irish Jack, all he wanted to know was had I ever slapped a copper. Jimmy was a bit of a failed mod. Yes, he had the scooter but like a lot of us at the time it took a rocker friend to fix it for him and he couldn’t hang to to his girl…AND he couldn’t fight. I was a lot like that. Girls scared me to death cos I never knew what to say and I got in a scuffle actually with another mod and I discovered that I didn’t have the right body shape to fight. Not everyone can fight. When I’d be on French Blues I could talk to any girl all night as long as the conversation was about Pete Townshend or The Who. Mod was not always about being the Ace Face, Mod had a lot to do with young guys trying too hard to fit in, lacking in self-confidence and asking themselves the eternal question…’What’s gonna happen to me?’
(2) Quadropheina has played a major part in many people’s lives and many young people can relate to Jimmy’s Character growing up. Who could you relate to growing up and what movies or bands influenced you? I bought my first record when I was 13 in 1956. I was back in Cork then and attending school. My mother bought me Elvis Presley’s ‘Hound Dog’ with ‘Don’t Be Cruel’ on the b-side. It was a thick ’78 and if you dropped it it smashed into a thousand pieces. I used to be in awe just watching the RCA label rotating on our old record player. My dad was a classical violinist and of course as you’d imagine if he thought his eldest son was playing the devil’s music and using a sweeping brush with string as a guitar he’d have turned purple. I could only play it while he was out. Living in Cork back then in 1956 there wasn’t really any bands or films affecting me, I was by then only a year in long trousers having made my Confirmation the year before. I did spend a lot of time then recording my father on our old Bush tape recorder…wide spools and control buttons the size of piano keys playing classical pieces on his violin. I was 13 and I was an unpaid sound engineer! (3) When moving to London from cork were you a mod before moving and was there a mod scene in cork at that time? No, there was no mod scene anywhere. I moved back to London when I was sixteen-and-a-half in August 1960. Mods didn’t appear until late 1962. (4) What is your favourite genre of music? I don’t have a favourite genre of music. I’m affected by all strains of music. Like a lot of people, I fall in love with certain songs and then something else comes along. For years I was hung up on Jarvis Cocker’s Disco 2000, his biographical account of Deborah, the way he made it sound so personal just threw me across the room. I learned later that Deborah is actually a real person…like all good songs. Common People by Jarvis (well, Pulp) is just another of his great songs. It’s the way he narrates those two songs into biographic form, he is a brilliant song writer….AND story teller. I’m not a fan of rap the way it’s turned young people into rapping about rival neighbourhoods and knife crime. I can’t stand the way these gang rappers refer to their girlfriends and women in general. I think it’s a form of misogyny. (5) If there was a Remake of Quadrophenia who do you think would be a good fit to play Jimmy from today’s young actors. If there was a remake of Quadrophenia I’d turn in my grave. The acquired dictum is..’If its not broken – don’t fix it !’ Nobody is capable of bettering Franc Roddam. Nobody is capable of bettering Phil Daniels.
(6) How would you like to be remembered. How would I like to be remembered? With a blinding obituary in the Guardian (7) Is there other characters in Quadrophenia that were based on anyone from The Who. I don’t think so. Gary Cooper’s job as a sheet metal fabricator was obviously a nod to a younger Roger Daltrey who was a sheet metal worker for Chase in Shepherd’s Bush. (8) Do you like the track “Irish Jack” by The Who and how did you feel about a song being written about you. The problem with ‘Happy Jack’ was that you couldn’t dance to it. Pete wrote it when he was living in a top floor flat on the corner of Brewer Street and Wardour Street. I used to go up there. In those days you could park a car unlocked. Pete had a fabulous open top1963 Lincoln Continental which he’d leave outside the door overnight and it would still be there in the morning untouched. It’s strange to be answering questions about how I felt about a song like ‘Happy Jack’. There was no escaping it. It has never made me feel special. In 1973 I celebrated my 30th birthday having dinner with Pete at the Five Bridges Hotel, we were playing later at the Newcastle Odeon. I had far too much to drink and should’ve slowed down on the expensive French wine. At some stage I found myself playfully chinning Townshend and almost in the same motion playfully grabbing him by the lapels and saying….’Why the fuck didn’t you write…’And he lived in the sand in the Republic of Ire-land’…Pete grabbed me close to his face and snarled….’Because I couldn’t make it fucking rhyme….’ Loads of people have asked me about that song. Y’see, the problem with muse is that you absolutely don’t do this : ‘What a lovely afternoon. It’s supposed to last until tomorrow. Oh, by the way, I’m writing a song about you.’
(9) Is there anything else you feel should of been added to the film that was not captured by the scene at that time? Yes there most certainly is….before production finished I went to considerable lengths to impress upon Franc Roddam how cool it would be to end the credits with a list of names of the Mods who had frequented the Goldhawk as a tribute to them. We had dinner somewhere near the office in Beak Street and I had made a list of about 30 names that stood out. Franc’s response in that lovely Cleveland accent of his was that it was a master stroke and would give the film actual authenticity – like a roll of honour. He took the piece of paper away with him and I never saw it again. (10) Is there anything you would like to share with “Mods of your Generation” Community that they may not know about Quadrophenia, The Who and Your Relationship with them. Go to YouTube, type in the bar…’Modrophenia the legend of Irish Jack’
This is a first book from Claire Mahoney and a first about the roots and the revival of the mod subculture in Wales with stunning photography and stories from the people who were influenced by it. Welsh musicians, fashion designers, film directors, DJs, record collectors and scooter enthusiasts as well as some well-known ‘Faces’ give their first hand accounts about what mod means to them and how it has changed their lives. It covers the 60’s through to the present day.Although it is about the mod scene in Wales its very much relatable to many other parts of the UK and the rest of the world. Mods Of Your Generation is honoured to feature such a talented Journalist, Director & editor in an interview and wish her all the best in her future endeavours.Buy it here www.welshmod.co.uk 1) The book has been released approximately 6 months now, it has had a lot of great reviews and gained a lot of interest. How has people’s reaction to the book felt and is it as you expected. The reaction to the book has been brilliant really. Quite overwhelming at times. Even 6 months after the initial publication it is still ongoing. I think in part because we have kept it going with the social media side of things. That has been really important in keeping people involved with the whole story of the book. 2) You are a huge fan of Paul Weller and recently he endorsed the book. The Jam was very influential in your teenage years. How did it feel to have Paul Weller’s encouraging and positive comments about the book and to even receive a picture of him holding it? To me getting a pic off Paul and knowing he likes the book is the ultimate accolade. I was and still am a massive Jam fan and have followed Paul’s career since I was 13 years of age. I still have to pinch myself when I look at that pic. Seeing him holding a piece of my work is really something else.
3) When was the first time you saw The Jam perform and what was it like? The first gig I ever went to and the best gig I ever went to. Jam gigs, as any fan will tell you, were something else. You spent most of the gig off your feet as the crowd would move as one mass of sweating singing people. The energy was incredible and I’m so glad I experienced that even though I was only 14 – it marked the start of a long journey that has resulted in this book. The title page quotes The Jam Lyrics “True its a dream, mixed with nostalgia” and that pretty much sums up how I feel about it all really. 4) What inspired you to write the book and why did you feel it was important to tell the story in the view of a welsh mod? Being Welsh inspired me first up, but also being part of the scene here and seeing the passion and love of mod in all its incarnations and re-incarnations in the people I met. I think there is a Welsh take on mod that is more down to earth and grass roots because of the surroundings here. It was always a struggle for people in Wales to be recognised for anything. Try being a mod in a valleys town – it ain’t Soho I can tell you! Plus no-one outside of Wales tended to take you seriously – you would be judged on where you were from first. We tend to try that little bit harder down here as a result and I think it shows. Plus we know how to have a good time!
5) You grew up in Cardiff in the 80’s where music & fashion was continuing to evolve and seemed to be an exciting time to be a teenager with a wide array of styles and subcultures. As a lot of new fashion and music came to the forefront of teenage life. What was it that stuck out about ‘MOD’ that resonated with you? It was the music and the attitude of the music and its message that chimed with me. It was all about being part of something, being different, going one better. The mainstream music of the time was awful and the fashion did nothing for me. Thank god I found bands like The Jam and Secret Affair as without them I might never have discovered so many fantastic other artists such as The Small Faces, The Action, Modern Jazz and soul music.
6) When people discover that I am a mod, I regularly get asked “What is a mod?” I try to do my best to explain what it is and what is about but feel I never give it justice. For me it’s exactly that a feeling. Everyone has their own story to tell and what inspired them to get into the scene. Can you describe what mod means to you? On a very basic level mod to me is about good taste I think – good taste in clothes, music, art, design. Its about being smart not just in the way you dress but the way you think. Having a bit of pride about things and always being open to new ideas.
7) The book documents the roots and revival of modernism in Wales however do you think other areas of the UK & the rest of the world can relate to the movement and the stories told within. Absolutely – in Scotland, Ireland, The Midlands – you could probably tell the same stories. Mod in the suburbs or the provinces is always going to be a little different from mod in the city. 8) The book features many interviews with very significant Welsh born people from the 1960s -1980’s including award winning welsh writer, Actor and film director Jonathan Owen amongst others. Who else is featured in the book? We have Jeff Banks the fashion designer, musician Andy Fairweather Low from Amen Corner, Wyndham Rees from 60’s mod band The Eyes of Blue, Bryn Gregory from 70’s/80’s mod band Beggar and film director Jonny Owen who got into mod at the tail end of the revival and on into the Brit pop years.
9) The book features stunning images and photography from BAFTA Cymru winning cameraman & photographer Haydn Denman. Where can people find more of his excellent work and are there any photos taken that didn’t appear in the book? We are currently creating an archive of the many pictures that didn’t appear in the book on the website. www.welshmod.co.uk. But Haydn has travelled all over the world photographing and filming. But he is very keen to work on projects that relate to Wales. You can see more of his work at www.haydndenman-photography.com 10) You used a crowd funding website called kickstarter to make the book a reality. What advice would you give aspiring authors using this way of funding their work? Going the Kickstarter route is tough and nail-biting. My advice – set your target as low as you can to cover your costs and plug the hell out of it on social media.
11) Claire you are a journalist, editor and broadcaster with over 25 years’ experience in media. You have written a lot of articles about the mod scene for Mod Culture and The New Untouchable websites. What other work have you done regarding the scene or anything else you have been involved in? I have featured on BBC Radio Wales several times talking about mod and 60s music. I contributed the forward to the first book on mod girls called Ready Steady Girls, I’ve been involved as an interviewer for The Jam Literary Event and will be featured in the 2nd Modernist Literary Event which takes place this September in London and is a must attend for anyone interested in mod culture. https://www.thecockpit.org.uk/show/the_2nd_london_modernist_literary_event 12) The Mod scene is constantly evolving as many young people discover the scene today. Is there a vast number of young people getting immersed into the scene living in Wales? I think there are more and more people here who are looking for something a bit different and who are looking back and discovering the music and style of the 60’s for sure.
13) You had a launch party to celebrate the release of the book. It had every generation enjoying everything mod together under one roof. Which is very much what Mods of Your Generation is about. Can you tell us about the atmosphere, the party and the people & bands who attended? It was brilliant. It certainly spanned all the generations and it was a great celebration of the music and style that has brought so many of us together. It felt like one big family really – still does. I’ve made some great friends through this project. The band that played was called River who came from Spain – the reason being their frontman – Steve Garland now lives in Spain having moved there many years ago. He was and still is a real ‘face’ in terms of the Welsh mod scene, so it was a real home-coming gig for him and loads of people turned out just to see him. 14) Are you a fan of any mod inspired bands making a name for themselves in the music industry today? The Spitfires are great and definitely have that energy about them, plus there is a Swansea band called The Riff that are making waves and again a mod look about them and their sound 15) Welsh born Fashion icon and designer Jeff Banks was keen to be involved in the book. How was it meeting with such an important fashion figure becoming British designer of the year in 1979 & 1981? I interviewed Jeff over the phone and he was gracious and enthusiastic and his memories of being a mod were pure gold for the book. I still have more of that interview which I’ll publish on the website. Jeff loved the book and his office ordered 10 copies! So I was really chuffed about that. Interview conducted by Johnny Bradleyinterview (c) Johnny Bradley & Mods Of Your Generation 2019
Back in the mod ’60s, when Twiggy conquered London and fashion changed forever, the waif of a teen with huge eyes, a boyish bob and long legs craved the glamour and curves of a different icon.
“Whether you’re thin, fat, small, dark, blond, redhead, you wanna be something else,” said the world’s first boldface supermodel. “I wanted a fairy godmother to make me look like Marilyn Monroe. I had no boobs, no hips, and I wanted it desperately.”
What she wanted was all around her: fuller-figure models with names nobody remembers, many of them middle-class or upper- crust older girls biding their time before landing husbands. Absent any of that, what Twiggy had was extreme youth, a thirst for fashion and triple-layered false eyelashes that fed her right into the decade’s social revolution alongside the Beatles and pop art.
Now 60, she remains a one- name wonder with a joyous laugh, a gift for chat and a homegirl cockney accent. She’s achieved, slightly, some of those coveted curves, but she hasn’t lost her edge. The singer, dancer, actress and author isn’t done just yet.
Twiggy will soon hit HSN with an affordable line of skinny jeans, ruffled blouses, gypsy skirts, jackets and accessories in bold colors and price points of under $100. That, she said, would have pleased her younger self, who saved up spending money to splurge at London’s popular Biba boutique.
“I’ve always had the strong belief that fashion should be for everyone, not just for wealthy people,” said Twiggy, lounging on a white hotel settee between Union Jack accent pillows. “Lots of people can’t afford to spend lots of money on clothes, and they should have nice things, too.”
Lots of people who wear lots of different sizes. The “Twiggy London” line will be available up to around size 20, said the creator, who cites genes — not starvation — for the rail-thin look that made her the face of 1966 at age 16.
It’s not the first time Twiggy has indulged her interest in design, or remote shopping. Her “Twiggy Collection” of last decade was sold online through the portal Great Universal.
There were other home- shopping ventures as well. Back in the ’60s, she put out a line for teens but left it in the dust of some bad business partners after three years.
“We were very green then. We’re a bit wiser now. A little bit older, a little wiser,” she said with a laugh.
The youngest of three girls, she was born Lesley Hornby in north London’s Neasden to a carpenter dad and a factory- worker mom who also worked a Woolworth’s counter to earn extra money. At 5 feet 6 inches — short for a model — Twiggy weighed only 91 pounds when she exploded into the culture.
Working Saturdays as an assistant in a hair salon, she met Nigel Davies, who became her boyfriend and manager, changing his name to the flashier Justin de Villeneuve. They arranged for a hairdresser to engineer her androgynous ‘do for photos he put up in his salon. The shots were spotted by one of his clients who wrote for the Daily Express and splashed Twiggy across two pages to launch her career.
By 1967, she was on the cover of Vogue, jetting around the world working six days a week and spreading the London look to America, where knee-length hems and pillbox hats inspired by Jackie Kennedy were still the norm when she made her first visit to the U.S. that year.
Before she was discovered, she was already painting on tiny lower lashes — “my twigs” — to help make her eyes look as large as tea saucers. Her look was perfect for emerging unisex trends and ever-rising hemlines, but it opened the debate still raging over whether skinny models promote an unhealthy body ideal, especially for young girls.
“It was debated when I hit the headlines and I always came out and said that I was very healthy, which I was, and always ate, which I do. I love my food. I just come from a lineage. My dad was very slim, so it’s kind of in the genes really,” she said.
In today’s crowded model marketplace, where competition is far more fierce than when Twiggy came up, girls have died as a result of starvation. She thinks the publishers of fashion magazines, booking agents, modeling agencies and designers all share responsibility.
“They ask for these girls. It’s gotta stop. I don’t know how you go about it, so the debate goes on,” she said. “The agencies have to protect these girls.”
Twiggy’s interest in fashion design was stronger than modeling ever was.
“I didn’t plan to be a model. I thought the world had gone stark raving mad,” she said. “I was used to being teased at school for being so skinny and I thought I was really funny looking, but I was obsessed with clothes.” She retired from modeling in 1970 after four years, joking at the time: “You can’t be a clothes hanger for your entire life.” She moved on to stage, films, TV and singing, earning two Golden Globes and a Tony nomination. The ultra-skinny look remains dominant in fashion.
“Twiggy will be an icon until her dying day and beyond,” film director and writer Ken Russell, who cast her as Polly Browne in a musical adaptation of “The Boy Friend,” told The Biography Channel in 2007.
Twiggy spent four seasons as a judge on “America’s Next Top Model.” There was also a memoir, a book on looking good at 40 and a return to modeling in 2005 for the British department store chain Marks & Spencer.
And there was her daughter, now 31-year-old Carly, a textile designer for Stella McCartney who made a scarf in a repeated hummingbird motif for her mother’s HSN line that launches Saturday.
Twiggy cites teen innocence and solid supervision for not succumbing to the more destructive aspects of the era that made her famous.
“My dad was always a very strong presence in my life. He instilled a kind of being down- to-earth, being sensible, especially when this whole thing happened to me,” she said.
How does she see it now, looking back over the last 44 years? “It was just so weird,” she said. “I was this funny little kid from working-class London. It could have gone horribly wrong.”
They may now be retired grandfathers, but that didn’t stop these two former Mods climbing aboard their scooters and heading for Brighton.
Fifty years ago today John Pedrick and Adrian Tincknell were part of the bloody seafront confrontation between the Mods and Rockers that became part of 60s folklore.
More than 1,000 youths clashed on the seafront on May 18, 1964, as police fought to control running battles that saw more than 70 arrests and deck chairs used as weapons by the warring groups of youths.
Former Mods John Pedrick and Adrian Tincknell climbed aboard their scooters and headed for Brighton
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I’ll deck you! Adrian Tincknell, 69, and John Pedrick, 67, met at the spot where the Mods and Rockers battled
But with the combatants now pensioners there was only good natured banter as they shared an ice cream with bikers who had also headed for the city to mark the anniversary.
Mr Tincknell, a former mechanic, is now 69 and still owns a Lambretta scooter and dresses in Mod gear.
After riding into Brighton from his home nearby in Worthing, West Sussex, he said: ‘Once a Mod, always a Mod. I had to be here.Share
‘On that fateful day 50 years ago I was keeping out of trouble up a lampost on the seafront watching the mayhem when my father spotted me.
‘He was a Brighton policeman at the time and he ordered me to go home. Needless to say, I didn’t. There was too much going on.
‘I still love riding my scooter and dressing in Mod gear. We are all too old to fight now, it has all been very peaceful with lots of banter over a cup of tea with the lads on their motor bikes.’
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John Pedrick and Adrian Tincknell were part of the bloody seafront confrontation between the Mods and Rockers
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Mods and rockers fighting on the beach at Brighton in 1964
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Mods at the opening of the 1979 film Quadrophenia, about the Brighton battle
His best friend John Pedrick, now 67 and a retired insurance assessor living in Chichester, West Sussex, rode the same model Lambretta scooter along the promenade in Brighton where 50 years earlier he had run into the sea to escape the fighting.
‘It’s all very friendly today but it was pretty violent back then. I was a footballer in those days so I could run fast enough to get away, something I’d struggle to do now.
‘And the only safe place was in the sea. I can’t believe it has been 50 years. I’m still a young Mod at heart and thankfully things are much more chilled out now.’
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Mr Tincknell (right) is a former mechanic, is now 69 and still owns a Lambretta scooter and dresses in Mod gear
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For the 50th anniversary in the sun the fighting had been replaced by a seafront Mini Car Rally
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Morality campaigner Mary Whitehouse said she was ‘disgusted’ with mass brawls she blamed on youngsters watching violence on television
The pictures of the battles along the seafront and pavements in Brighton on that Whitsun bank holiday in 1964 became iconic symbols of the era.
The courts were busy for weeks afterwards dealing with the 75 youths arrested and the skirmishes were later immortalised in the film Quadrophenia.
Morality campaigner Mary Whitehouse said she was ‘disgusted’ with mass brawls she blamed on youngsters watching violence on television.
For the 50th anniversary in the sun the fighting had been replaced by a seafront Mini Car Rally and a performance by a group of Morris dancers.
THE BATTLE OF BRIGHTON: MODS VS ROCKERS IN 1964
Fifty years ago, in the spring of 1964, simmering rivalry between the groups reached a flashpoint as they clashed repeatedly on seaside piers and promenades across the country.
But the worst of the violence was seen in Brighton, as families were trapped in a shocking showdown which sparked moral panic about the state of British youth.
Tensions had been rising for some time. The Rockers were usually in their 20s or 30s; Elvis-loving bikers rooted in 1950s Teddy Boy culture.
The teenage Mods’ culture, which flourished in the early 60s, was based on continental clothes, Italian Vespa and Lambretta scooters and the music of soul and jazz musicians.
They first clashed that spring on the March bank holiday in Clacton. At the Essex resort 97 people were arrested and the battle lines were drawn.
After that, trouble flared from Bournemouth to Margate, up to the bank holiday of August 1964. But Brighton’s Whitsun clash was the most notorious, thanks to sensational headlines and its immortalisation in Mod flick Quadrophenia.
Battles ran well into the night but although there were weapons – knives, chains and makeshift knuckle dusters – most scuffles involved fists and boots.
Brixton in the ’80s was home to a group of radical lesbians who mixed sexual politics with squat culture. Meet the group calling themselves the ‘Rebel Dykes’
In the early 1980s, young gay women, many still teenagers, gravitated to London, attracted by its diversity and experimentation. A lesbian subculture grew up around the squats of Brixton and Hackney. ‘You could tell which houses were squats by the painted doors and blankets in the windows,’ Siobhan Fahey remembers. ‘I wanted to live in Brixton, so all I did was walk around the streets asking if I could move in.’
Fahey had come to London from Liverpool as a teenager. At the time being gay could be dangerous. It had only just become legal for gay men to have sex, and in 1988 Margaret Thatcher brought in Section 28, legislation which outlawed the promotion of homosexuality as ‘a pretend family relationship’. The capital’s empty buildings offered safe spaces for sexual openness, creativity and activism, and so the Rebel Dykes – as Fahey later christened them – were born. Dressed in biker jackets and chains, their hair sculpted, shaved and rainbow-coloured, the Rebel Dykes were the antithesis of ’80s conservatism. They helped establish women-only squats across the city and opened London’s first lesbian fetish club.
‘There have been no books or articles. It’s like it never happened’ – Siobhan Fahey
Now, though, these pioneering women feel like they’ve been written out of history. ‘There have been no books or articles. It’s like it never happened,’ Fahey says, explaining that their ‘punky intersectional feminism’ was attributed to ’90s movements like Riot Grrrl, while stories about 1980s squat culture often focused on men. Eventually, she set up a Facebook group to find former Rebel Dykes and nearly 200 people joined. Now she’s producing a documentary to tell their story.
The roots of the Rebel Dykes can be chased back to the Greenham Common Women’s Peace Camp, the female-only protest which campaigned against US nuclear weapons being sited at an RAF base in Berkshire. It was a feminist hub and, according to many of the women I spoke to, a hot spot for coming out and hooking up.
‘ I was young, I was cute – why not?’ – Karen Fischer
Rebel Dyke Karen Fischer, known as Fisch, explains that, for many lesbian women, heading to Greenham was liberating. ‘It was like being alone on a desert island, then suddenly there were loads of you,’ she says. ‘It was like being a kid in a candy store. I was young, I was cute – why not?’
There was more at stake, though. ‘If people found out you were gay, you could lose your job, you could get your kids taken away,’ says Fisch. ‘Our lives were made political by the lifestyles we had.’ One Rebel Dyke told me how a Lesbian Strength March was followed by neo-fascists.
Pink Paper
Two women kiss at Pride (from Pink Paper)
A major component of the Rebel Dykes’ ‘political lives’ was London’s squat culture. Squatting became a criminal offence in 2012, but in the ’80s it was a basic lifestyle option for struggling young people. More than 30,000 people were reported to be living in squats in London at the start of the decade. With 3 million Brits out of work, a scene of artists, activists and musicians grew in our city’s squats. As women from Greenham drifted to London, a radical group formed among them.
Fahey ended up living – ironically – in a disused housing benefits office as well as sharing a room at a well-known house on Brailsford Road. ‘We lived in one street that was full of squats where we all took turns cooking at each other’s houses,’ she says, describing how there was a band practice room downstairs .‘There were lots of people in open relationships,’ says Fahey. ‘We had parties that would go on for days.’ It wasn’t all fun, though: drugs, Aids and homelessness affected the community.
The back page of ’80s squatters’ zine Crowbar
The Rebel Dykes were known for their liberal attitude towards sex . They launched London’s first lesbian fetish club, Chain Reactions, which caused uproar among other lesbian groups who were more conservative. Fahey says that the complaints only fuelled the night’s success. It was always packed out, with a different ‘sex cabaret’ each week. ‘Groups of women would come together to put it on and fall in and out of love while making it,’ she laughs. ‘We had pickets outside from other lesbians who thought that lesbians shouldn’t be doing this thing as it “wasn’t quite right”.’
Another popular night was Systematic at Brixton’s Women’s Centre, run by promoter Yvonne Taylor. ‘It was different to other club nights at the time,’ she says. ‘Because it brought in a whole range of different types of women: black, white, young, old, butch and femme.’ Taylor still hosts a monthly night – Supersonic – and says she’s enjoyed watching London’s nightlife become more inclusive in recent years. She’s not the only Rebel Dyke still involved with London’s LGBT+ nightlife, Fisch still performs as drag king Frankie Sinatra.
‘I would climb into first-storey windows, take parts of security doors off and change locks’ – Atalanta Kernick
Beyond clubbing the Rebel Dykes’ lives were centred on punk bands and protests. They took part in anti-apartheid, Stop the Bomb and Support the Miners demos as well as early Pride marches. ‘I’ve got a photo of me carrying a banner that reads: “Brixton Dykes Demand Wages for Bashing Bailiffs”,’ says Rebel Dyke Atalanta Kernick. ‘It’s a play on a campaign for women demanding wages for housework. Another was made out of pink mesh and had cats embroidered on it. It said: “Brixton Dykes Make Pussies Purr”.’
T-shirt made to promote fetish night Chain Reactions
As a teenager with an acid-green mohican, Kernick moved into her first squat in 1985 with a woman she met at Greenham Common. ‘I would climb into first-storey windows, take parts of security doors off and change locks,’ she says. ‘I did a building maintenance course, then carpentry, electrics and plumbing.’ She was one of a number of women who used the skills they learned squatting to take cash-in-hand trade jobs.
Rebel Dykes now: Kernick, Fisch (left), Fahey, Taylor (right)
Eventually Kernick left London, but the era remains a key part of who she is. After living up north for 15 years, she returned to the city after reconnecting with another Rebel Dyke. ‘We used to flirt in the squats when we were 18,’ Kernick smiles. ‘We’ve been together five years now.’
For Fahey, the Rebel Dyke years are still relevant. She sees her film as a way to connect with today’s queer activists. ‘Sometimes young people look at us like: “You’re so brave”,’ she says. ‘But we had the dole, squats and no CCTV. I look at them in awe.’
Todd Youth passes away, a huge loss to the Punk Rock community worldwide
NYHC legend Todd Youth, who played in Agnostic Front, Warzone, Murphy’s Law, D Generation, Danzig, and more, and most recently Fireburn, has reportedly passed away. Todd’s Fireburn bandmate Ras Israel Joseph I (also formerly of Bad Brains) posted on Facebook:
On the passing of my friend, and my Brother Todd Youth There are no words to express how sad I am at the passing of my brother Todd Youth. The music he made will forever be remembered, and I’m so thankful that I was able to work with him and that we created Fireburn together. Todd and I were living separate lives doing hardcore and reggae music. We met each other in 1992 and then never spoke again until 2017. We created Fireburn within two weeks of knowing each other and finished writing two of my favorite hardcore records that I ever worked on: “Don’t stop the youth”, and “Shine”. Closed casket records signed the band and we were on our way. We had great shows and lots of people showed up to them. We toured with gbh from England, hung out with the guys from Negative Approach, and got our blessings about our music and our records from the Bad Brains. I know that Todd is now resting in peace and I know that Krishna is taking his soul to a better place. He was a devout Hari Krishna and The Devout human being. Todd wherever you are I hope that we will make music again one day. Life is a circle and I know I’ll meet you again in that circle brother. We will meet again. Rest In Peace, Rest In Power, rest my brother. I am saddened that we cannot make music again together, but I am happy that you are finally going home to be with Krishna that Haile Selassie has finally giving you peace and comfort my brother. one day, I too will lay down and die. This body that I ware is temporary. I will probably be alone. They’re probably be no one around me. However I know that I will join you and all of our other friends in that good place and we’ll all see each other again. I’m sorry you died Todd. I’m sorry I can’t see you again. I’m sorry I wasn’t there to help you. You are my friend and my brother and I love you. Rest in peace my brother. May your visit to our Heavenly Home be full of peace, and comfort, and closeness to Krishna. Haribo. Haile Selassie I. FIREBURN.
Todd Youth live on stage
NYHC show promoters BlacknBlue Productions also posted, “I can’t ….. A very sad day for NYHC FAMILY . 😞😞😞🙏🏼🙏🏼 Todd Youth . We love you . Condolences to all friends & family . Tell the people you love that you love them any chance you get.”
Todd was always such a positive character and passionate about his music. The scene has lost a great character. On behalf of The British Skinhead and Punk scene I send my most sincere thoughts and love to all his family and friends across the pond
Symond ( subcultz ) England
Hatebreed also posted a tribute:
Rest in peace, Todd. You’ll be missed and your crucial contributions to NYHC and beyond will live on.
Watch the full set video of Todd playing with Warzone for the Raybeez tribute in 2017, stream the latest Fireburn single, and listen to one of the Murphy’s Law classics he recorded with them:
My mum, the punk pioneer: Poly Styrene’s daughter remembers the X-Ray Spex leader
Six years since her death, the punk singer remains hugely influential. Her daughter reflects on learning ‘the family business’, how fame nearly broke her mother – and why she’s making a film of her life
Celeste Bell
Poly Styrene in her early days. Photograph: Anorak London
Even when I was really young, I knew what my mum did for a living. She was always working on something: writing music, recording, doing interviews. As I got older, she’d tell me about the punk movement, about the musicians she knew and what it was all about.
We lived with my grandmother on and off through that period, and she saw punk very differently. For my grandmother being a punk meant things like wearing odd-coloured socks, which she didn’t approve of. Even Mum didn’t like a lot about punk, too. There was loads she found exciting, of course, but she’d tell me plenty of the negative stuff: the aggressiveness of the crowds, the spitting on stage, how very few women were present at many of these gigs – and how that made her terribly anxious about performing. I realised later she was trying to warn me off becoming any kind of performer, in case I got any ideas.
My mum was really a girl when she started playing music: she was 15 when she began performing, younger than most of the other female artists on the scene. Even though she was more talented and had more important things to say than a lot of her contemporaries, she felt she wasn’t taken seriously – not only because she was a young girl, but also because she was working class and didn’t finish school. All of this made it a massive challenge to get any respect from people in the music industry.
When I was a young kid, in the late 80s, she was involved in the Hare Krishna movement. Through that she became friends with people such as Boy George and Chrissie Hynde. I assumed all this spiritual stuff and having well-known people coming and going was the norm. At some points, we were pretty much living in a temple, and everything revolved around Hare Krishna, including her music. I used to tell her: “Nobody’s interested in hearing songs about Krishna, Mum.” But she didn’t care.
Then, when I was 10 or 11, she reconnected with X-Ray Spex and started work on what would become the Conscious Consumer album. Soon after, she had her first website and she started being more in touch with fans. I began to realise just how many fans she had, and how worldwide her support was.
When I turned 15 she gave me a copy of Germfree Adolescents, and I started to understand what a great writer she was. I’d grown up listening to hip-hop and music like that of Rage Against the Machine – which, in the way of all parents, she didn’t approve of, as she told me it would encourage bad behaviour!
X-Ray Spex did a comeback gig at the Roundhouse in London in 2008, playing Germfree Adolescents in full, and my band opened the show. I’d already seen them play Brixton Academy but being up on stage brought home the size of the audience. I was also able to meet a lot of people in the audience at that gig – people would come up to me, say how much they loved X-Ray Spex and what my mum meant to them, which brought home how deep an impact she’d had.
When Mum passed away in 2011, lots of people came to the funeral who I wasn’t necessarily aware she’d known. There was so much genuine love, and genuine sadness – I was moved to see that depth of feeling for her.
My mum was quite a businesswoman in how she approached her music and legacy, and she always got me involved in “the family business”, such as writing for her website. And she even suggested I take over as leader of X-Ray Spex. She still hated performing, it brought back all those old anxieties, and I guess I could have done it – I do sound a lot like her, and in a certain way it could’ve been fun. But it would have been way, way too weird for me.
She was contradictory, though, and she remained apprehensive about me being a performer, because she said music remained a toxic environment for women. I wonder if my mum might have had a happier life if she hadn’t had that level of fame. She was always wondering what might have happened if she hadn’t dropped out of school, and although the music brought her excitement and opportunities that most people never have, it also robbed her of her mind in a sense. I think the experiences she had probably triggered latent mental health problems.
Poly Styrene performing
When I saw the documentary about Amy Winehouse, with her getting trapped by her success so young, I did notice a lot of parallels: fame, even on a small scale, really does break some people. But Mum didn’t let it get her completely – that’s why she never did what was expected of her musically. She might not have been able to recapture the unique thing she created with Germfree Adolescents, but she never let anyone tell her what to be. She was true to herself, always.
For these reasons, I wanted to make a film about her – I’m currently raising money to create Poly Styrene: I Am a Cliche. Whenever I talk about her, I think what I really want people to realise is just what a great writer my mum was. Not just a symbol of something, or another part of the punk story, but an amazing talent. With Germfree Adolescents she built this whole world that touched on sci-fi, dystopias, social criticism, the role of women, all these things. I honestly think it’s one of the greatest records of the late 20th century. She was 15 or 16 when she started composing those songs, she hadn’t done her O-levels, she’d got into all sorts of trouble – but she could write this incredibly prophetic stuff and understand the world in a way I don’t think most of her contemporaries could. I am truly proud of her work, and my long-term goal is to get more people to understand this.
The Specials, Madness and The Selecter: The 1979 2-Tone tour remembered
Reading this piece online got me thinking about 2tone. what a year that was, i was 14 years old, 3rd year at Hatters Lane secondary modern school High Wycombe. Youth cultures were all the rage as Punk Rock had caused a revolution in 1976 when the Sex Pistols launched an all out assault on the establishment. The British youth were rising, and no longer would be tools for the wealthy.
Micklefield estate covered about a square mile just the other side of the Greenbelt which surrounds London, a border designed to stop the spread of the Metropolis, but in the 1950’s many families were moved out of bomb damaged London to new estates, with gardens and fresh air, my family came out of North London Tottenham area. The fire of a city kid was in my veins, handed down through blood. Punk and the Aggro answered that energy. Also on my estate was a large number of West Indians,who started arriving from around 1964 to work as nurses and bus drivers, mainly from the Caribbean Island of St Vincent, who bought with them Rice and Peas, gambling, Cannabis, Calypso and Reggae music, setting up sound systems in council flats, booming the bass across the yard like a earthquake murmur.
Most families on the estate were a sort of immigrant, like a mini New York, Polish who had stayed after world war two, cut off by Communism, Irish escaping the troubles in Northern Ireland, or just looking for a steady job. Londoners bombed out and finding peace in the suburbs. Many old WW2 soldiers tending perfect gardens, Italians, Indians all in the mix.
But at the same time a real lot of political turbulence, high unemployment, especially for the youth, we saw no future, the National Front were busy recruiting the disenfranchised white working class, blaming immigration for the situation, the Socialist workers party condemning the views of the white working class, blaming them for the situation. Racial tension was at a knife edge. Music was the only thing that really drew people together, The Irish knew this with their rebel songs, The IRA were murdering people, bombing Belfast and mainland Britain. But something happened one Thursday night, which was for us our own revolution…. The Specials Gangsters hit the screen. 2tone changed my life forever.
Like a religion we all would sit indoors for that one hour a week, no kids were out on the street, Top of the Pops would showcase the top bands climbing the charts that week. Often airing acts you had never heard of, The large labels latest signings, as kids we looked for our gernre, the music which appealed to our youth tribe, for me that was Skinhead or Punk bands. whether it was planned by Gerry Dammers, or those bands from London and Coventry. The Specials, Madness, Selector, Bodysnatchers, The Beat, Badmanners, or not, they certainly nailed the energy across our estate, kids that looked and dressed like us. Black and white wearing hand me down clothing with an edge and style, shaved heads and Dr Martens, Reggae and Punk in the same song… My emotions exploded in a musical excitement frenzy. Fuck David Bowie……We were on Top Of The Pops!!!!!
Amazing to think after almost 40 years on Live in brighton 7th September, Neville Staple with his band performing many of those original songs mixed with some throughout his career ever since. Supported by a bran new band to take the music into today generation Dakka Skanks
I was reminiscing with an old friend over the weekend about The Specials, his favourite band. Our chat brought us to the great 1979 2-Tone Tour that featured The Specials, supported by Madness and The Selecter, a snapshot of which now duly follows.
I was reminiscing with an old friend over the weekend about The Specials, his favourite band. Our chat brought us to the great 1979 2-Tone Tour that featured The Specials, supported by Madness and The Selecter, a snapshot of which now duly follows.
__________
October, 1979.
There are 43 alarm calls booked for this morning and – woe, pitiful woe! – they’ve started going off already, one of them heading this way.
The shrill exclamatory shrieks of the alarms is usually followed by weary grumbling moans and the thud of people rolling out of beds in rooms all along this wing of Swindon’s Crest Motel, where the cast of the 2-Tone Tour are beginning now to assemble in the lobby, pale-faced and hungover. The motel staff in startling contrast are, meanwhile, crisp and morning-bright, with gleaming toothpaste smiles and the brisk efficient manner of people with things to do.
Specials’ singer Terry Hall is here to see off his girlfriend, who’s going home to Coventry. And here comes The Specials’ unlikely mastermind, Jerry Dammers, lumbering into view, an awkward shambling figure in a shabby raincoat. He manages a smile, briefly. Woody, the young drummer with Madness, who looks about, I don’t know, 12 or something, lights his first fag of the day and immediately starts coughing like a Kentucky miner, stricken with Black Lung or something similarly serious.
“My body’s had enough of me,” he splutters, doubling up in a fit of coughing and hacking away so violently I wouldn’t be surprised to see his eyebrows fly across the room, followed possibly by his teeth. He finds a chair and collapses into it, his face drained of colour.
We’re only three days into the tour and some of the people in the lobby around me, which has taken on the look of a field hospital in a 19th century war, look like they won’t see the end of it.
Of course, it was all very different just a few short days ago when on a gloriously sunny autumn afternoon I’d arrived at The Roundhouse, up there in Chalk Farm, where The Specials, Madness and The Selecter had spent the previous week rehearsing for the 40 date tour ahead of them. When I get to there, The Roundhouse is as they say buzzing, the place noisy with chat and laughter. The coach that’s been hired to take us all to Brighton for the tour’s opening night is already an hour late, which means before we’ve even started we’re behind schedule. No one seems to care.
The three bands are strung out across the Roundhouse bar. The Selecter and Specials mingle, wander and joke. Madness are quaffing light and bitters, being noisy. They look like a gang of spotty kids waiting to be taken on a day trip to the seaside, yelping and impatient.
A friend of mine named Kellogs who works for Stiff as a tour manger is standing at the bar, watching them. When Stiff signed Madness, they were put in his paternal care. He’s just finished a fortnight on the road with the rascals, and they’ve nearly brought him to his knees.
“They make me feel so old,” he says wearily. “They just don’t stop. Up till four every morning, boozing. Look at them. . .”
We look at them. Down the hatch go another seven pints.
“They’re fucking loving it,” says Kellogs. “They’re on top of the fucking world. A hit single, on the telly, on the road away from mum, drinking, smoking – all yobbos together. They’re having the time of their lives.”
“Annuver 300 pints of light and bitter,” cry Madness in unison as the coach finally pulls up outside The Roundhouse.
There are 40 of us on the bus and Madness inevitably are making most of the noise – shouting, swearing, clambering over the backs of seats, drinking, making ridiculous faces at the crowds on Oxford Street. Woody is especially boisterous, swigging from a half bottle of Scotch, one hefty slug after another, red-faced and increasingly wild-eyed.
Steve English, who’s providing one-man security for the tour, is sitting across the aisle from him. Steve, who’s worked as a bodyguard for, among others, Marvin Gaye, The Sex Pistols, The Clash and boxer John Conteh and is built like a Sherman tank, looks at Woody grappling with the deleterious effects of the whiskey and laughs, the sound he makes like a drain being sucked clear by complicated mechanical equipment.
“Silly little fucker,” he says of Woody. “If he carries on like that for the next six weeks, we’ll have to carry him off this fucking tour in fucking casket.”
The coach is outside Brighton Top rank now, where dozens of skinheads are waiting for Madness, led by Prince Nutty, whose mug beams also from the centre of the inner sleeve of One Step Beyond, Madness’ debut album. Prince Nutty is surrounded by a gang of fearsome-looking cronies.
“Remember me?” one of them asks Suggs. “I danced on stage wiv yer at the Rock Garden. Remember?”
“Yeah, ‘course I remember you,” says Suggs, who clearly doesn’t, pushing his way into the Top Rank, where we find a place to talk and are joined by a rather wobbly Woody. Kellogs had told me earlier that when Madness played Brighton Polytechnic recently on a brief warm-op tour for the current trek, a mob of British Movement supporters had turned up at the gig, threatening trouble.
“They didn’t do nuthin’, though,” Woody says. “They just stood around in the bar talking very loudly about Adolf Hitler.”
In Oldham, Kellogs had also said, a security check on the audience as they arrived at the gig led to the confiscation of a number of weapons – knives, even a home-made mace among them. There’d been a riot in Huddersfield, the group’s van trashed and a film crew terrorised. Suggs is sensitive on the subject of the band’s skinhead fans, but abhors the BM and the idea that Madness are a focal point for their politics.
“There’s no way we’re political,” he argues. “We’re certainly not fucking fascists. If we were fascists, what would we be doing playing ska and bluebeat? If we’d wanted to talk about politics we’d have formed a debating society, not a fucking band.”
The Brighton show is sensational. By the time The Specials play “A Message To You, Rudi”, most of the audience appear to be on stage with them, and those that aren’t are dragging the ones who are back into the crowd so they can take their brief place in the spotlight.
The group fight their way off stage through this demented rabble but find the safe haven of their dressing room picketed by a group of angry feminists who’ve been incensed by some off-colour remarks by Terry Hall and the description of the Melody Maker journalist Vivien Goldman, who’d unenthusiastically reviewed their debut album, as “a stupid cow”.
They now berate the unapologetic Hall at rowdy length. Their ring-leader notices Dammers, standing behind Terry, a bemused witness to the women’s wrath.
“And what have you got to say for yourself?” she loudly demands.
Jerry looks at her, grins gummily.
“Would you like to come to a party with me?” he asks her, ducking the blow he knows is coming.
The first Japanese to adopt elements of the Ivy League Look were a youth tribe called the Miyuki-zoku, who suddenly appeared in the summer of 1964. The group’s name came from their storefront loitering on Miyuki Street in the upscale Ginza shopping neighborhood (the suffix “zoku” means subculture or social group). The Miyuki-zoku were mostly in their late teens, a mix of guys and girls, likely numbering around 700 at the trend’s peak. Since they were students, they would arrive in Ginza wearing school uniforms and have to change in to their trendy duds in cramped café bathrooms.
And what duds they were. The Miyuki-zoku were devotees of classic American collegiate style. The uniform was button-down oxford cloth shirts, madras plaid, high-water trousers in khaki and white, penny loafers, and three-button suit jackets. Everything was extremely slim. The guys wore their hair in an exact seven-three part, which was new for Japan. They were also famous for carrying around their school uniforms inside of rolled-up brown paper grocery bags.
What lead to the sudden arrival of the Miyuki-zoku? Although Japanese teens had been looking to America since 1945 for style inspiration, these particular youth were not copying Princeton or Columbia students directly. In fact, Japanese kids at this time rarely got a chance to see Americans other than the ever-present US soldiers.
The Miyuki-zoku had found the Ivy look through a new magazine called Heibon Punch. The periodical was targeted to Japan’s growing number of wealthy urban youth, and part of its editorial mission was to tell kids how to dress. The editors advocated the Ivy League Look, which at the time was basically only available in the form of domestic brand VAN. Kensuke Ishizu of VAN had discovered the look in the 1950s and pushed it as an alternative to the slightly thuggish big-shouldered, high-waisted, mismatched jacket-and-pants look that dominated Japanese men’s style throughout the 1950s. As an imported look, Ivy League fashion felt cutting-edge and sophisticated to Tokyo teens, and this fit perfectly with Heibon Punch‘s mission of giving Baby Boomers a style of their own.
When the magazine arrived in the spring 1964, readers all went out and became Ivy adherents. Parents and authorities, however, were hardly thrilled with a youth tribe of American style enthusiasts. The first strike against the Miyuki-zoku is that the guys — gasp! — would blow dry their hair. This was seen as a patently feminine thing to do.
More critically, the Miyuki-zoku picked the wrong summer to hang out in Ginza. Japan was preparing for the 1964 Olympics, which would commence in October. Tokyo was in the process of removing every last eyesore — wooden garbage cans, street trolleys, the homeless — anything that would possibly be offending to foreign visitors. The Olympics was not just a sports event, but would be Japan’s return into the global community after its ignoble defeat of World War II, and nothing could go wrong.
So authorities lay awake at night with the fear that foreigners would come to Japan and see kids in tight high-water pants hanging out in front of prestigious Ginza stores. Neighborhood leaders desperately wanted to eradicate the Miyuki-zoku before October, so they went to Ishizu of VAN and asked him to intervene. VAN organized a “Big Ivy Style Meet-up” at Yamaha Hall, and cops helped put 200 posters across Ginza to make sure the Miyuki-zoku showed up. Anyone who came to the event got a free VAN bag — which was the bag for storing your normal clothing during loitering hours. They expected 300 kids, but 2,000 showed up. Ishizu gave the keynote address, where he told everyone to knock it off with the lounging in Ginza. Most acquiesced, but not all.
So on September 19, 1964, a huge police force stormed Ginza and hauled off 200 kids in madras plaid and penny loafers. Eighty-five were processed at nearby Tsukiji jail. The kids got the message and never came back, and that was the end of the Miyuki-zoku.
Starting in 1945, Japanese authorities generally viewed all Western youth fashion as a delinquent subculture. Despite looking relatively conservative in style compared to the other biker gangs and greasy-haired rebels, the Miyuki-zoku were still caught up in this delinquent narrative. In fact, they were actually the first middle-class youth consumers buying things under the direction of the mainstream media. It was Japanese society that was simply not ready for the idea that youth fashion could be part of the marketplace.
After the Miyuki-zoku, however, Ivy became the de facto look for fashionable Japanese men, and the “Ivy Tribe” that followed faced little of the harassment seen by its predecessor. The Miyuki-zoku may have lost the battle of Ginza, but they won the war for Ivy League style. — W. DAVID MARX
As the Ivy League style swept across the globe. The British Modernist ‘Mods’ subculture adopted the clothing, modifying it into a very British subculture, with a new more aggressive edge. The Skinheads
Bracknell Skinheads 1970
W. David Marx is a writer living in Tokyo whose work has appeared in GQ, Brutus, Nylon, and Best Music Writing 2009, among other publications. He is currently Tokyo City Editor of CNNGo and Chief Editor of web journal Néojaponisme.
Skinhead culture emerged as a result of two shifts in British culture and society in the early/mid 1960s. Firstly, the Mod scene which had been so popular amongst British youth had begun to split into different factions. While the middle class Mods were able to carry on pursuing the latest Carnaby Street clothes and fashionable haircuts, this was out of reach to most working classMods. In a scene so heavily based on consumerism, this undermined the workingclass Mods’ status and ability to take part in the scene. This led to the emergence of “hard Mods”, who marked themselves off from their peers with shaved hair, jeans, braces and work boots. This style, based on the typical style of British workingmen at the time, served to separate them from the old Mods and the middle class hippies of their generation. It served as “a conscious attempt by working class youth to dramatist and resolve their marginal status in a class-based society.”
Within mod culture you can carve it down the middle. On one side you have ‘Peacock Mods’ who have the sharper, middle class, jazz influenced aesthetic and on the other side you have ‘hard mods’ who prefer soul music, are working class and enjoy Jamaican rudeboy culture.
That might sound like an odd combination but with the children of the windrush from the 1950s integrating into British white working class society, all living and going to school together, it was inevitable that each culture would influence the other.
The 3 elements that the vast majority of 1960s skinheads indulged in were:-
Clothing
Reggae
ska and soul Music
Football
The most (in)famous part of skinhead clothing is, of course, a pair of doc martens. They were what defined you from the mods or hippies with their delicate loafers or sandals. The doc martens were a sign of being working class and proud of it. Levi jeans or sta-prest trousers were popular having half-inch turn ups to show off their boots. Ben Sherman and fred perry button-down shirts offered clean, tidy looks with colourful checks to show off on the dancefloor on a night out. Crombie and sheepskin coats were the default coats.
They offered a little bit of style in comparison to the heavily polished boots. Skinheads also wore half-inch braces to display their working class credentials.
Like, with mod fashion, there was snobbery about where your clothes were from. The rarer the shirt, boots or jeans the more style conscious you were seen to be. skinhead Girls (Sorts Renees) In the modern day, called ‘Skinbyrds’ wore clothing along the same lines. Short skirts, feather cut hair styles and loafers or brogues fishnet stockings, were the usual get-up.
Black music in the 1960s was still mainly American soul. so Reggae and ska was onlyheard if you had west Indians mates. The off beat rhythm, exotic sound and strange composition made it an attractive rebel music for skinheads to adopt.
Songs like max romeo’s ‘wet dream’ were risqué and appealed to the skinheads sense of danger. Reggae became so synonymous with skinhead culture that many reggae hits have been about skinheads. ‘skinhead a bash them’ was one of those released by Claudette and the corporation on the Trojan records label. Another favourite was ‘skinhead moonstomp’ by symarip, which for many encapsulates the skinhead reggae sound.
Other skinhead favourites were the upsetters, prince buster, desmond dekker, toots and the maytals, derrick morgan and john holt.
Reggae was the sound being created in the Studios of Orange Street in Jamaica, as the early Immigrants came to Britain they brought with them many things that were to change British society forever, for good and bad. The British music industry was at its height, feeding the forever demanding record buying youth. The Mersey sound of the Beetles, The swinging 60’s.
Labels were set up to market this brand new sound to the British working class and beyond. labels like Trojan, Island, Blue Beat and many more marketted the music to a demanding new audience. The sound of the Council estates and dance halls became alive with Calypso and Reggae.
When skinheads weren’t skanking in dancehalls to reggae or showing off their latest Ben Sherman shirt they were at the football ground looking for a fight. There is a strong connection of London football teams with skinhead culture. West ham are the most prolific in that link. Chelsea and other big London clubs had groups of skinheads roaming the stands looking for some ‘aggro’.
Usually their boots and short hair would be great assets in maximising damage upon another and minimising their own beating by having little hair to possibly grab onto. Some say that football hooliganism stems from those first skinheads joining their local teams firms and looking for violence. Of course, most of this wouldn’t have happened without copious amounts of booze.
After 1970, reggae hit the uk pop charts and skinhead culture spread around the country in different shapes and forms.
Some skinheads grew their hair a little longer and wore smarter clothing and abandoned wearing boots for loafers. These skinheads were dubbed suedeheads, smoothies, boot boys and soul boys. Skinheads had even reached Australia as british parents migrated to greener pastures down under.
These skinheads evolved through the 1970s as sharpies and enjoyed rock music with slade being one of their favourite bands. With the spirit of ’69 in the past skinhead culture dwindled and it was another 10 years for it to be revived by a new wave of ska bands and awareness of race.
2-tone and politics
After 10 years of dormancy a handful of bands exploded into the charts with the ska beat that skinheads had fallen in love with so much. The first 6 singles from 2-tone records featured the specials, madness, the selector and the beat. If any of those records were played at a party now kids would immediately know them and sing along. The skinhead and mod movements had been given a new lease of life.
This 2nd wave of ska was to not only be about music and having a good time but also take on a political aspect.
Since 1969 skinhead culture had evolved in many ways:-
Clothing
2-tone Ska and oi!
politics and race
violence and hooliganism
Skinhead clothing had merged with mod fashions to an extent in 1979. skinheads would wear fred perry polos, Lonsdale t-shirts, band t-shirts and brogues had replaced heavy boots. Just as mod influences had permeated so did punk clothing. Ma-1 flight jackets, bleached jeans and even shorter haircuts were common amongst some skinheads.
There were still traditional skinheads who wore the original styles and sometimes with a shaved parting in their hair. With the skinhead look becoming less regimented if you wanted to be a skinhead it was fairly easy to look like one.
But with 3 different looks to choose from it also meant there were different types of music you’d be interested in. If you wore flight jackets and bleeched jeans then you’d usually prefer oi!
If you wore fred perry polos and loafers then you’d like 2-tone and the jam. If you wore the traditional styles then you’d enjoy the 60s reggae and ska of original skinheads.
2-tone and oi! were poles apart even though they were both described as being skinhead music. 2-tone’s black and white check (even though unintentional) became a symbol of britain’s racial harmony, which was sung about in some of the labels releases.
Oi! on the other hand was angry, anti-establishment and predominantly listened to by white kids. Even though 2-tone took elements from punk it was a much tamer, watered down influence. There was crossover, as there is with many music genres, but only madness came close to combining the 2 successfully.
Oi! bands that emerged as skinhead favourites were the 4-skins, cockney rejects, the business and combat 84. these bands played a part in the eventual creation of hardcore punk, which skinheads adopted as another branch to the ever growing skinhead family tree. However, A potent mix of race awareness and right-wing politics would soon change skinhead culture and make skinhead a byword for racist.
Throughout the 1980s skinheads became polarized over politics (an issue that was never an aspect of 60s skinhead culture). Skinheads were seen more and more often at right-wing marches and rallies, as mass immigration took a hold of the UK, the rise in unemployment and Britains fall from power, caused a nationalistic reaction amongst Britains working class society.
The media began to portray all. Skinheads as Fascist, Racist and Violent. This was the image that the media exported across the globe, which in turn picked up more negative press, and was actually used as e recruitment advert for white supremist groups mainly in the USA. Hollywood jumped on the band wagon making movies about the devils with cropped hair
At the same time other skinheads were reacting to this by starting up groups such as ‘skinheads against racial prejudice’ or ‘sharp’ for short. Skinheads also began left-wing groups who labelled right-wing skinheads as ‘boneheads’ because they thought they were unintelligent.
Oi music arrived in the early 80’s as a hard edged street punk. reacting against the middle class fashion of Kings Road Punk Rock. the bands making political statements about unemployment, police oppression, the plight of the working class. The violent firms across the Uk had found a musical voice, and violence was widespread. A riot happened in a predominantly asian area called Southall in West London, which hit he headlines.
Maggie Thatcher asked for a blanket ban on the Skinhead culture, which took all music from the record shop shelves, all radio play, media coverage. This caused many bands to fold up, even effecting the 2tone bands which main message was racial harmony. no venues could accept them. But the skinhead culture refused to die, it went underground. Collecting an even harder edge.
The extreme right wing taking control in London
This period of skinhead culture was a time when some became disillusioned and uneasy with what being a skinhead meant. As a result skinhead culture seemed dead to many people, who weren’t interested in the extremes of violence or politics.
The tit for tat violence on the streets of London, the clamping down by the authorities and blacklisting was to almost destroy the skinhead culture forever.
If anyone would like to add to the Skinhead history section, please contact us at Subcultz. we Know there are many variations of the culture right across the globe.
The trouble caused by mods and rockers in May 1964
Bank holidays in Brighton tended to be busy, jolly affairs in which thousands of Londoners flocked to the sea and sunshine.
All that changed in 1964 during the Whitsun bank holiday when more than a thousand mods and rockers fought pitched battles with each other on the prom and pavements.
There was more trouble in 1965 during both the Easter and August bank holidays, only this time they were met by a force of 100 policemen chosen for their barn door proportions.
Deckchairs were a favourite weapon and if they were not being used for striking enemies, they were destroyed in fires on the beach.
Mods pictured in May 1964 throwing deckchairs from the roof terrace of Brighton Aquarium on to Madeira Drive below
There were 75 arrests and the courts were kept busy for weeks afterwards in dealing with all the cases. Images of the fights went all round the world.
In a new book on the shady side of Brighton, David Boyne says, “As shocking as the violence for many of the older generation was the discovery that many of those involved were taking drugs, particularly amphetamines.”
The Brighton Council of Churches found that more than half the mods and almost half the rockers were taking blues, a form of speed.
There was more trouble in 1965 during both the Easter and August bank holidays, only this time they were met by a force of 100 policemen chosen for their barn door proportions.
Boyne says all kinds of ideas were offered to solve the problem, including bringing back conscription, hard labour and even reviving the stocks.
Sentences handed out by Brighton magistrates were generally tough. One of them, Hebert Cushnie, referred to the youths as “sawdust Caesars”. He was widely quoted but few were sure what he meant.
But after that there was comparative peace on bank holidays until the late 1970s when the Brighton-based film Quadrophenia and the start of the punk fashion led to a mod revival.
This time the enemy was skinheads rather than rockers and confrontations Police worked out a simple but effective way of stopping youths from kicking each other. They made youths take out their bootlaces.
Mary Whitehouse, the doughty defender of old- fashioned morals, blamed the violence by young people on copying what they saw on TV.
Less predictably, support for mods and rockers came from the National Federation of Hairdressers as both sides paid much attention to style.
Forty years ago pictures of Mods and Rockers shocked polite society. But were they staged by the press?
It all kicked off between the mods and the rockers this weekend in 1964. But appearances can be deceptive
Robin Stummer reports
They came, they saw, they beat each other senseless on the shingle. Or did they? Forty years ago this Easter weekend, mods took on rockers for the first time, fuelling Britain’s first mass-media scare over dissolute, drug-taking, mindlessly violent youth.
They came, they saw, they beat each other senseless on the shingle. Or did they? Forty years ago this Easter weekend, mods took on rockers for the first time, fuelling Britain’s first mass-media scare over dissolute, drug-taking, mindlessly violent youth.
Starting with a spot of bother at Clacton, Essex, over the Easter weekend of 1964, the tabloid press feasted for months on the gory new phenomenon breaking out at sleepy seaside towns across the South-east.
Beside gleefully horrified headlines – “Riot police fly to seaside” – were photographs of pale youths in Italian fashions fighting pale youths in engine-oil-caked leathers beside penny arcades at Margate, Brighton, Bournemouth, Clacton, Southend and Hastings.
But now mod experts and some of the old rockers and mods themselves are admitting that many of the candid newspaper shots of seaside gang fighting in 1964 – so shocking at the time, and now considered classic images of Sixties Britain – were staged.
Further, with the tales of drug-fuelled derring-do and flying deckchairs now the stuff of pop-culture legend, a new, far less violent picture is emerging of what actually happened. It’s a world far removed from Quadrophenia, the cult 1979 film based on The Who’s mod-nostalgia album.
“There are famous photographs taken in Brighton where the photographer paid the lads a few shillings,” says David Cooke, a Brighton-based mod ephemera dealer and an authority on the history and lore of the mod world. “Quite a few people know that photographs were set up in Brighton.”
Finding that gangs were engaged not in open warfare but aimless wandering, some photographers and reporters paid youths to stage mock fights and chases.
“At Margate some photographs were definitely staged,” recalls Howard Baker, in 1964 a purist mod and now a writer whose novel Sawdust Caesar is set against mid-1960s mod culture. “Reporters and photographers were paying off a lot of kids. You’d get a fiver or a tenner. We’d get pissed on it.”
“The media made it sound much worse than it really was,” says rocker Phil Bradley, a veteran of dozens of seaside “visits” in the Sixties and a repentant mod-baiter. Bradley became a rocker at 14 when he bought his first motorbike, and spent most of his teens trading insults with the scootering mods. But bloodshed? “There wasn’t as much fighting as what has been made out,” he says. “The press hyped it right up. There were only isolated incidents. There weren’t riots like in that film Quadrophenia. The odd deckchair came flying through the air, but there weren’t weapons like you see nowadays.
“And we certainly didn’t go chasing after old people, even us rockers. If we saw an old lady going across the road having trouble, we’d walk across with her.”
Tabloid headlines about the drug menace facing Britain’s youth, which for a few months in mid-1964 alternated with seaside warfare headlines, pointed to another glaring falsehood. “There was an idea that amphetamines, which were the mod pill of choice at the time, caused us all to be terribly aggressive, but that wasn’t the case,” says Alfredo Marcantonio, 40 years ago a devoted mod and now a leading figure in British advertising. “Most of the time you danced your socks off in clubs, but afterwards you were so worn out you wouldn’t want to fight anyone.”
No, says Howard Baker, there was real fighting as well as fake fighting. “The Brighton photographs weren’t staged. I was there. The violence was nasty, but there weren’t guns.”
Mods were not averse to fighting other mods, rather than rockers. “It wasn’t really mods versus rockers, as the press put it, anyway,” says David Cooke. “Mods were fighting each other. The north London mods hated south London mods. South London mods hated north London mods, and east London mods hated everybody, and everybody hated them.”
“You could almost tell which part of London a mod was from by which colour suit he had,” recalls Mr Marcantonio. One of many early mods who went into advertising and the media, he remembers spats, but maintains pitched battles did not happen. “The streets were not strewn with broken deckchairs,” he says. “The police herded you up and you ended up walking around Brighton in the great phalanxes of people looking a bit pissed off.
“The seaside towns were the domain of the rocker, their patch,” he explains. “Every rocker, you imagined, dreamt of working on the dodgems, with the sound of Del Shannon echoing past the helter-skelter. So a lot of us turning up on scooters, it was asking for trouble. But mods didn’t ever get on their scooters and go down to the coast for a fight. Real mods were far too concerned about their clothing. I mean, we’re talking about possibly losing buttons – you know, creasing or tearing clothing you’d saved for!”
But isolated outbreaks of violence did continue throughout the Sixties. “The Battle of Hastings, about 1965, was quite a big one,” remembers Phil Bradley. “Some scooters and bikes went off the top of the cliff. Margate in 1964 was the worst – the cells filled up. There were only seven coppers in Margate at the time, and one Black Maria – but there were about 4,000 mods and 500 rockers!”
In the end, the mod movement mutated. “Everyone diverged,” says Howard Baker. “Lots of mods became hippies or freaks and wandered off to India, like I did.”
“I haven’t the foggiest idea why there was any fighting with the mods,” says Phil Bradley. “I really don’t know.”
The early 1980s revival ebbed away and since then all resorts including Brighton have not suffered from large-scale fighting by violent gangs of youths.
It is almost half a century now since the first clashes and some of the combatants have become nostalgic about them.
Every September there is a huge convoy of men on motorbikes and scooters who ride down to Brighton for the day.
Now mostly pensioners, they reminisce about what they see as the good old days while often drinking nothing stronger than tea.
By Adam Trimingham
Bloody British History: Brighton by David J. Boyne (The History Press £9.99)
Who are the subjects in the iconic “Skinhead girls, Bank Holiday, Brighton 1980” photo by Derek Ridgers used in Morrissey’s 1992 “Your Arsenal” tour as a backdrop and merchandise (t-shirt, program cover)? Finally we know – Caroline and Debbie. Both were together recently and surprisingly, both learned just last weekend (Aug. 2016) about the use of the photo on Morrissey’s tour 24 years ago.
Debbie writes through emails:
I am one of the skinhead girls in the photo as I have just found out my picture was used… Caroline on the left, I’m on the right (in both 1980 and 2016 photos, below). She moved to Australia and was over last weekend. That’s when we found out via Google about the photo, such a shock but a nice one. Eyes nearly popped out when we saw the huge backdrop of us.
I have been in touch with Derek, he is sending us a photo as we never got one. Sent him a photo of what we look like now and he thinks we haven’t changed (well, longer hair and older). Does anyone have any tour mementos?
Caroline lives in Perth, Australia, is married with 3 children and also a granny.
I live in Surrey, married, with 1 son and work in community nursing.
We was both wild when young, me being the worst as my mum tells me.
Former MOTÖRHEAD Drummer PHIL ‘PHILTHY ANIMAL’ TAYLOR Dies At 61
November 12, 2015
Another Legend goes to the Great Gig in the Sky
Ex-MOTÖRHEAD drummer Phil “Philthy Animal” Taylor died on Wednesday, November 11 at the age of 61.
Taylor‘s former MOTÖRHEAD bandmate “Fast” Eddie Clarke posted the following tribute to his colleague: “My dear friend and brother passed away last night. He had been ill for sometime but that does not make it any easier when the time finally comes.
“I have known Phil since he was 21 and he was one hell of a character. Fortunately, we made some fantastic music together and I have many many fond memories of our time together.
“Rest in peace, Phil!”
Taylor played in MOTÖRHEAD from 1975 to 1984 and again from 1987 to 1992.
In a 1983 interview with Artist magazine, Taylor stated about his drumming approach in MOTÖRHEAD: “Well, once [MOTÖRHEAD bassist/vocalist] Lemmy starts playing, he’s sort of out there on his own, in a way. It’s something that came naturally; but when Robbo [Brian Robertson, guitar] joined the band, we started working it out a bit more. When Eddie was with the band, I played more with the guitar than I did with Lemmy, because he’s not really a bass player. Lemmy always plays so fast that it’s always been down to the guitarist and me to keep the rhythm and melody going. Lemmy is just non-stop playing all the time, so for the highs and lows of the numbers, the ups and downs, light and shade — whatever you want to call it — it’s basically down to Robbo and myself. I’d never played much before, so it’s probably a lot more difficult for Robbo than for me. He’d always played in bands that had a proper bass player, so to speak.”
Pictured in his early days as a 1960’s Skinhead
Clarke and Taylor rejoined their former bandmate Ian “Lemmy” Kilmister on stage on November 6, 2014 at National Indoor Arena in Birmingham, England before Clarke, Lemmy and current MOTÖRHEAD drummer Mikkey Dee ripped through a blazing rendition of the MOTÖRHEAD classic “Ace Of Spades”.
Asked in a 2011 interview with Guitar International if he had any plans to ever reunite with Taylor and Clarke, Lemmy said: “No, because these two guys with me now have been with me longer than the original two. They played ‘Ace Of Spades’ more often than those two. They played ‘Overkill’ more often than those two. Why should I put Phil [Campbell] and Mikkey on hold to go off with guys who probably can’t play them as well? They’ve been out of practice. It’s ridiculous to think of it. Then I would be a nostalgia act. I’m all for the now and the future.”
Regarding whether he still talks with Phil and Fast Eddie, Lemmy told Guitar International: “Now and then. I like Phil, he was my best mate. Eddie was kind of a friend except he was always complaining about something. It got kinda tedious. Last time he left, we laid low. Before, one of us would go off and bring him back. It was a shame he shouldn’t have done that, we had a lot going for us back then. He should have stuck though it. It was the Wendy O. Williams thing and I couldn’t understand that (reference: recording ‘Stand By Your Man’, a cover version of the Tammy Wynette with Wendy O. Williams). He just gave up on it because Wendy wasn’t immediately perfect on it, she just needed to go through it a few times and he left the band over it. I couldn’t fucking believe it. I think he was expecting to be talked back in. Phil came in the room and said, ‘Eddie‘s left again.’ I said, ‘Whose turn is it to go talk to him?’ [Laughing]. I said, ‘Fuck it, I’m not doing it.’ That’s the way it went. Wrong decision on his part.”
Tony Van Frater, the guitarist with Sunderland punk band Red Alert, has died, reportedly of a heart attack. He was 51.
He was a mainstay of the group, who were formed in Sunderland back in 1979 and went on to tour nationally and internationally.
He also played with the Angelic Upstarts and Cockney Rejects, and was one of the most respected figures in the North East punk scene.
Tony – real name Anthony Frater – was a founder member of Red Alert, who made three studio albums and released several singles which reached the UK Indie Charts Top 30.
Red Alert broke up in 1985, reformed four years later and continued touring and occasionally recording.
Meanwhile, Tony, who was known as ‘Tut’, played with South Shields band Angelic Upstarts, and, since 1999, with the reformed Cockney Rejects.
Away from music, he used to have an ice cream van, and it is believed he had recently been working as a taxi driver.
Tributes started flooding in today on social media sites.
Dear friends and supporters worldwide, most of you are probably aware of the tragic circumstances of this past week in which we lost our beloved brother and friend Tony Van Frater. Due to this catastrophic event we have no option other than to cancel the forthcoming UK tour forthwith as a mark of respect for the man and his family. none of us knows what the future holds at present, we wish to enter a period of mourning and reflection on the massive contribution and impact that Tony made on all our lives. All tickets will be refunded and we apologise for this, and we hope that we have your understanding and co operation in these difficult times.
Thank you one and all. The Cockney Rejects.
Tony played for us at Concrete Jungle Festival for us in 2007, and has been a big part of the Cockney Rejects band since he joined
“The founding member of Red Alert and Cockney Rejects bass player was one of the scene’s true gentlemen.
“His talent and friendship will be missed by many. RIP big man – our thoughts are with your family and friends.”
Red Alert singer Steve ‘Castiron’ Smith wrote on his Facebook page: “Best mate, brother, legend, thanks for the memories son, see u up there.”
I was actually to be seeing Tony tomorrow, as i am DJ’ing a festival in Bavaria. we are all deeply shocked by this, and our thoughts go out the the Rejects and all Tony’s friends and family, it makes you realise once again, how short this life is, and we have to keep on keeping on. Stop the negative infighting, and enjoy the life we have. We are all brothers and sisters in our old punk and skinhead subcultures. Symond
The show will go on, and a pint of two will be drank in Tony’s name. Big respect will go out to Tony ifrom Bavaria, and across the Punk and Oi! world
The Great Skinhead Reunion Brighton Every Year, the first weekend of June, Skinheads come from across the globe to Brighton seafront. for full event details go to www.subcultz.com
FULL 3 DAYS EVENT, YOUR WRISTBAND IS VALID THROUGH OUT, YOU CAN USE IT FOR AS LITTLE, OR AS MUCH AS YOU WANT. THE EVENT WILL SELL OUT, AND THERE WILL BE NO ADVANCE DAY TICKETS AT A REDUCED DAILY RATE , IN ADVANCE.
The line-up maybe subject to change, as so many band members and dj’s are involved. Babies coming along, alcohol, world wars and famine can be unforeseen, but the Great Skinhead Reunion, is more about coming to Brighton to see all your friends and making some more, for 3 full days of mayhem.
SKINHEAD ONLY HOTELS .
Add to your experience, by getting a room in our Skinhead only hotels. Conveniently located, with a short walk to the venue, and no moaning neighbours to worry about. The rooms vary in size and cost, to fit your needs. all within an easy walk to the skinhead reunion venue. We have hotels exclusive to the Great Skinhead Reunion guests and bands. Party party !! please email subcultz@gmail.com with your requirements, to be booked into the Skinhead Hotels
For those on a low budget, its worth checking Hostels and campsites, but my advice, is to get in the reserved hotels, for a nice stress free, clean and comfortable holiday in Brighton.
TRAVEL INFORMATION
Brighton is situated on the south coast of England, approximately one hour from London. London Gatwick is the nearest airport. There are regular direct trains and National Express buses. The next nearest is Heathrow, There are also direct trains from Luton Airport . Its advised not to fly to Stansted, as this is a long way, and you risk losing valuable drinking time
The nearest ferry port serving mainland Europe is Newhaven -Dieppe . Newhaven is about 20 min drive to Brighton. Dover is about 2 hours to Brighton
PARKING ZONES – one of the worst aspects of Brighton, is a lack of affordable parking. my advice is to use street parking on the suburbs of Brighton, its a reasonably safe place. a good bus service will take you into brighton centre (churchill square) and a short walk from there to the sea front. worth allowing the extra hours work, to save yourself serious parking charges
All Event Enquiries email Symond at subcultz@gmail.com. phone (uk) 07733096571
Stomper 98 are confirmed for the great skinhead reunion in Brighton England june 3-4-5th 2016. Brighton is seen as a birthplace of the skinhead subculture, with mods and rockers fighting on the beaches in 1964, by 1967 the skinhead had spread across the uk, a solid British working class subculture. Saturday afternoon saw mobs of skinheads fighting for their territory and team on the football terraces, by night, Stomping to Jamaican reggae, wearing the cutting new clothing of quality British design and cloth, handmade leather shoes and boots. After a dip came the rebirth, with the aggro Boot Boys and explosion of Punk Rock from 76, the Sham Army. 79 saw the 2tone revolution, bringing the Punk and Reggae sounds together. By 1980, the largest number of skinheads in history were on the streets of Britain. Then came a backlash against the middle class system, which had controlled the people for centuries, this music was known as Oi! Music. Direct action through music. As riots spread across the UK skinheads scared the government, an army of angry disenfranchised street kids, ready to Ruck. Margaret thatcher put a ban on oi music, clubs and pubs refused skinheads entry, record shops took the vinyl from the shelves. The SPG ( police) Attacked Skinheads across the country . But we refused to die. We went underground, created our own scene, our own clubs, promoted by fanzines and word of mouth. ‘skinheads, a way of life’ like martyrs through the centuries. a faith, which is stronger than any latest fashion. So by the mid 80’s Skinheads were popping up across the planet, fed by the media scare stories, of the anti Christ. By photographic images and books. But also by skinhead bands playing around the globe, for a few beers and a hot dog. Gone are the days of territorial violence and racial conflict. The political infighting designed to divide and destroy, thrown aside. What’s now, is a world wide community, living A skinhead way of life. Every year we celebrate the skinhead subculture, in all its positive eras. From 60’s ska to 21st century oi! And with that, We invite Selective bands each year to come represent their country and scene. We are very pleased to announce Stomper 98 from Germany will be performing at the Great Skinhead Reunion, Brighton, England for 2016. tickets are already 1/3 sold out for 2016, so dont miss out, on what is set to be a sell out event www.subcultz.com
Stomper 98 sind für die Great Skinhead Reunion in Brighton/England bestätigt, die vom 3.-5. Juni 2016 stattfindet.
Brighton gilt als eine der Geburtsstätte der Skinhead-Subkultur, denn im Jahr 1964 war es eben genau in Brighton, wo sich Mods und Rocker ihre ersten Schlachten an den Stränden und in den Straßen ablieferten. 1967 hatte sich die Skinhead-Bewegung bereits über das gesamte Vereinigte Königreich ausgebreitet und war fester Bestandteil der Subkultur der britischen Arbeiterklasse. Samstag nachmittags sah man Skinhead-Banden im Umfeld von Fußballspielen für ihre Städte und Vereine auf den Straßen kämpfen und nachts konnte man die Skinheads dann zu jamaikanischem Reggae tanzen sehen. Bei all dem achteten sie darauf stets smart gekleidet zu sein. So trugen sie qualitativ hochwertige Stoffe im typisch britischen Design, sowie handverarbeitete Lederschuhe und Stiefel.
Die Zeit verging und durch die Boot Boys und und den nicht mehr aufzuhaltenden Punk Rock erlebte dieser Kult eine Wiedergeburt im Jahr 1976. Drei Jahre später braucht der 2Tone zusammen, was zusammen gehört und kombinierte die Klänge von Punk und Reggae.
Es war in 1980, als man so viele Skinheads wie nie zuvor in den Straßen von Großbritannien finden konnte und als eine bestimmte Musikrichtung die Leute aus ihrem Mittelschicht-Winterschlaf reisen sollte. Diese Musik war bekannt unter folgendem Namen: Oi! Mit dieser Musik gingen viele Unruhen und Krawalle einher, sodass die Skinheads bei Staat und Polizei ein Gefühl der Angst verbreiteten. Margaret Thatcher verbot Oi! in Clubs und Kneipen, veranlasste gar ein Hausverbot für Skinheads und sorgte dafür, dass keine Oi!-Platten mehr in den Plattenläden zu finden waren. Die Polizei griff uns Skinheads scharf an, aber wir ließen unseren Kult nicht sterben! Die Bewegung verschwand zunehmend in den Untergrund. Wir betrieben unsere eigenen Clubs, veranstalteten eigene Konzerte, brachten eigene Fanzines heraus und lebten unseren “Way Of Life” abseits der Masse. Wir waren wie Märtyrer. Der Stolz auf diesen unseren Kult war und ist stärker als jeder Trend und wird überleben!
In den Medien verteufelt verbreitete sich der Skinhead-Kult über den ganzen Globus. Doch nicht nur den Medien gelang es Diesen Kult zu verbreiten, sondern auch Bands, die die wahren Werte dieser Subkultur in die Welt hinaus trugen.
Fernab von territorialen Auseinandersetzungen, jeglichem Rassismus und unzähligen Versuchen der Politik die Bewegung zu Spalten oder gar zu zerstören, lebt der Skinhead-Kult unbekümmert weiter wie eine weltweite Gemeinde am Rande der Gesellschaft.
Und genau deshalb feiern wir jedes Jahr unsere Subkultur in all ihren positiven Epochen. Vom Ska der 60er Jahre bis hin zum Oi! der heutigen Tage.
Jedes Jahr laden wir wohl ausgesuchte Bands ein, uns die Szene in ihrem jeweiligen Land zu präsentieren und wir freuen uns ganz besonders im Jahr 2016 die Band Stomper 98 https://www.facebook.com/Stomper98?fref=ts aus Göttingen/Deutschland in Brighton begrüßen zu dürfen.
Ein Drittel der Karten ist bereits verkauft und wir rechnen auch in 2016 wieder mit einer ausverkauften Great Skinhead Reunion.
Enoch Powell stood in British Parliament, and made one of the most famous speeches in history. This speech has been debated ever since. Was is a genuine warning, or did it actually make immigration a ‘Race’ issue. To date its estimated there are around 10 million immigrants and their descendants now living in the UK, with hundreds of thousands joining every year. No longer from just ex British colonies. making up around 15% of the UK population as a whole, but a much higher percentage of younger generation.
This is the full text of Enoch Powell’s so-called ‘Rivers of Blood’ speech, which was delivered to a Conservative Association meeting in Birmingham on April 20 1968.
The supreme function of statesmanship is to provide against preventable evils. In seeking to do so, it encounters obstacles which are deeply rooted in human nature.
One is that by the very order of things such evils are not demonstrable until they have occurred: at each stage in their onset there is room for doubt and for dispute whether they be real or imaginary. By the same token, they attract little attention in comparison with current troubles, which are both indisputable and pressing: whence the besetting temptation of all politics to concern itself with the immediate present at the expense of the future.
Above all, people are disposed to mistake predicting troubles for causing troubles and even for desiring troubles: “If only,” they love to think, “if only people wouldn’t talk about it, it probably wouldn’t happen.”
Perhaps this habit goes back to the primitive belief that the word and the thing, the name and the object, are identical.
At all events, the discussion of future grave but, with effort now, avoidable evils is the most unpopular and at the same time the most necessary occupation for the politician. Those who knowingly shirk it deserve, and not infrequently receive, the curses of those who come after.
A week or two ago I fell into conversation with a constituent, a middle-aged, quite ordinary working man employed in one of our nationalised industries.
After a sentence or two about the weather, he suddenly said: “If I had the money to go, I wouldn’t stay in this country.” I made some deprecatory reply to the effect that even this government wouldn’t last for ever; but he took no notice, and continued: “I have three children, all of them been through grammar school and two of them married now, with family. I shan’t be satisfied till I have seen them all settled overseas. In this country in 15 or 20 years’ time the black man will have the whip hand over the white man.”
I can already hear the chorus of execration. How dare I say such a horrible thing? How dare I stir up trouble and inflame feelings by repeating such a conversation?
The answer is that I do not have the right not to do so. Here is a decent, ordinary fellow Englishman, who in broad daylight in my own town says to me, his Member of Parliament, that his country will not be worth living in for his children.
I simply do not have the right to shrug my shoulders and think about something else. What he is saying, thousands and hundreds of thousands are saying and thinking – not throughout Great Britain, perhaps, but in the areas that are already undergoing the total transformation to which there is no parallel in a thousand years of English history.
In 15 or 20 years, on present trends, there will be in this country three and a half million Commonwealth immigrants and their descendants. That is not my figure. That is the official figure given to parliament by the spokesman of the Registrar General’s Office.
There is no comparable official figure for the year 2000, but it must be in the region of five to seven million, approximately one-tenth of the whole population, and approaching that of Greater London. Of course, it will not be evenly distributed from Margate to Aberystwyth and from Penzance to Aberdeen. Whole areas, towns and parts of towns across England will be occupied by sections of the immigrant and immigrant-descended population.
As time goes on, the proportion of this total who are immigrant descendants, those born in England, who arrived here by exactly the same route as the rest of us, will rapidly increase. Already by 1985 the native-born would constitute the majority. It is this fact which creates the extreme urgency of action now, of just that kind of action which is hardest for politicians to take, action where the difficulties lie in the present but the evils to be prevented or minimised lie several parliaments ahead.
The natural and rational first question with a nation confronted by such a prospect is to ask: “How can its dimensions be reduced?” Granted it be not wholly preventable, can it be limited, bearing in mind that numbers are of the essence: the significance and consequences of an alien element introduced into a country or population are profoundly different according to whether that element is 1 per cent or 10 per cent.
The answers to the simple and rational question are equally simple and rational: by stopping, or virtually stopping, further inflow, and by promoting the maximum outflow. Both answers are part of the official policy of the Conservative Party.
It almost passes belief that at this moment 20 or 30 additional immigrant children are arriving from overseas in Wolverhampton alone every week – and that means 15 or 20 additional families a decade or two hence. Those whom the gods wish to destroy, they first make mad. We must be mad, literally mad, as a nation to be permitting the annual inflow of some 50,000 dependants, who are for the most part the material of the future growth of the immigrant-descended population. It is like watching a nation busily engaged in heaping up its own funeral pyre. So insane are we that we actually permit unmarried persons to immigrate for the purpose of founding a family with spouses and fiancés whom they have never seen.
Let no one suppose that the flow of dependants will automatically tail off. On the contrary, even at the present admission rate of only 5,000 a year by voucher, there is sufficient for a further 25,000 dependants per annum ad infinitum, without taking into account the huge reservoir of existing relations in this country – and I am making no allowance at all for fraudulent entry. In these circumstances nothing will suffice but that the total inflow for settlement should be reduced at once to negligible proportions, and that the necessary legislative and administrative measures be taken without delay.
I stress the words “for settlement.” This has nothing to do with the entry of Commonwealth citizens, any more than of aliens, into this country, for the purposes of study or of improving their qualifications, like (for instance) the Commonwealth doctors who, to the advantage of their own countries, have enabled our hospital service to be expanded faster than would otherwise have been possible. They are not, and never have been, immigrants.
I turn to re-emigration. If all immigration ended tomorrow, the rate of growth of the immigrant and immigrant-descended population would be substantially reduced, but the prospective size of this element in the population would still leave the basic character of the national danger unaffected. This can only be tackled while a considerable proportion of the total still comprises persons who entered this country during the last ten years or so.
Hence the urgency of implementing now the second element of the Conservative Party’s policy: the encouragement of re-emigration.
Nobody can make an estimate of the numbers which, with generous assistance, would choose either to return to their countries of origin or to go to other countries anxious to receive the manpower and the skills they represent.
Nobody knows, because no such policy has yet been attempted. I can only say that, even at present, immigrants in my own constituency from time to time come to me, asking if I can find them assistance to return home. If such a policy were adopted and pursued with the determination which the gravity of the alternative justifies, the resultant outflow could appreciably alter the prospects.
The third element of the Conservative Party’s policy is that all who are in this country as citizens should be equal before the law and that there shall be no discrimination or difference made between them by public authority. As Mr Heath has put it we will have no “first-class citizens” and “second-class citizens.” This does not mean that the immigrant and his descendent should be elevated into a privileged or special class or that the citizen should be denied his right to discriminate in the management of his own affairs between one fellow-citizen and another or that he should be subjected to imposition as to his reasons and motive for behaving in one lawful manner rather than another.
There could be no grosser misconception of the realities than is entertained by those who vociferously demand legislation as they call it “against discrimination”, whether they be leader-writers of the same kidney and sometimes on the same newspapers which year after year in the 1930s tried to blind this country to the rising peril which confronted it, or archbishops who live in palaces, faring delicately with the bedclothes pulled right up over their heads. They have got it exactly and diametrically wrong.
The discrimination and the deprivation, the sense of alarm and of resentment, lies not with the immigrant population but with those among whom they have come and are still coming.
This is why to enact legislation of the kind before parliament at this moment is to risk throwing a match on to gunpowder. The kindest thing that can be said about those who propose and support it is that they know not what they do.
Nothing is more misleading than comparison between the Commonwealth immigrant in Britain and the American Negro. The Negro population of the United States, which was already in existence before the United States became a nation, started literally as slaves and were later given the franchise and other rights of citizenship, to the exercise of which they have only gradually and still incompletely come. The Commonwealth immigrant came to Britain as a full citizen, to a country which knew no discrimination between one citizen and another, and he entered instantly into the possession of the rights of every citizen, from the vote to free treatment under the National Health Service.
Whatever drawbacks attended the immigrants arose not from the law or from public policy or from administration, but from those personal circumstances and accidents which cause, and always will cause, the fortunes and experience of one man to be different from another’s.
But while, to the immigrant, entry to this country was admission to privileges and opportunities eagerly sought, the impact upon the existing population was very different. For reasons which they could not comprehend, and in pursuance of a decision by default, on which they were never consulted, they found themselves made strangers in their own country.
They found their wives unable to obtain hospital beds in childbirth, their children unable to obtain school places, their homes and neighbourhoods changed beyond recognition, their plans and prospects for the future defeated; at work they found that employers hesitated to apply to the immigrant worker the standards of discipline and competence required of the native-born worker; they began to hear, as time went by, more and more voices which told them that they were now the unwanted. They now learn that a one-way privilege is to be established by act of parliament; a law which cannot, and is not intended to, operate to protect them or redress their grievances is to be enacted to give the stranger, the disgruntled and the agent-provocateur the power to pillory them for their private actions.
In the hundreds upon hundreds of letters I received when I last spoke on this subject two or three months ago, there was one striking feature which was largely new and which I find ominous. All Members of Parliament are used to the typical anonymous correspondent; but what surprised and alarmed me was the high proportion of ordinary, decent, sensible people, writing a rational and often well-educated letter, who believed that they had to omit their address because it was dangerous to have committed themselves to paper to a Member of Parliament agreeing with the views I had expressed, and that they would risk penalties or reprisals if they were known to have done so. The sense of being a persecuted minority which is growing among ordinary English people in the areas of the country which are affected is something that those without direct experience can hardly imagine.
I am going to allow just one of those hundreds of people to speak for me:
“Eight years ago in a respectable street in Wolverhampton a house was sold to a Negro. Now only one white (a woman old-age pensioner) lives there. This is her story. She lost her husband and both her sons in the war. So she turned her seven-roomed house, her only asset, into a boarding house. She worked hard and did well, paid off her mortgage and began to put something by for her old age. Then the immigrants moved in. With growing fear, she saw one house after another taken over. The quiet street became a place of noise and confusion. Regretfully, her white tenants moved out.
“The day after the last one left, she was awakened at 7am by two Negroes who wanted to use her ‘phone to contact their employer. When she refused, as she would have refused any stranger at such an hour, she was abused and feared she would have been attacked but for the chain on her door. Immigrant families have tried to rent rooms in her house, but she always refused. Her little store of money went, and after paying rates, she has less than £2 per week. “She went to apply for a rate reduction and was seen by a young girl, who on hearing she had a seven-roomed house, suggested she should let part of it. When she said the only people she could get were Negroes, the girl said, “Racial prejudice won’t get you anywhere in this country.” So she went home.
“The telephone is her lifeline. Her family pay the bill, and help her out as best they can. Immigrants have offered to buy her house – at a price which the prospective landlord would be able to recover from his tenants in weeks, or at most a few months. She is becoming afraid to go out. Windows are broken. She finds excreta pushed through her letter box. When she goes to the shops, she is followed by children, charming, wide-grinning piccaninnies. They cannot speak English, but one word they know. “Racialist,” they chant. When the new Race Relations Bill is passed, this woman is convinced she will go to prison. And is she so wrong? I begin to wonder.”
The other dangerous delusion from which those who are wilfully or otherwise blind to realities suffer, is summed up in the word “integration.” To be integrated into a population means to become for all practical purposes indistinguishable from its other members.
Now, at all times, where there are marked physical differences, especially of colour, integration is difficult though, over a period, not impossible. There are among the Commonwealth immigrants who have come to live here in the last fifteen years or so, many thousands whose wish and purpose is to be integrated and whose every thought and endeavour is bent in that direction.
But to imagine that such a thing enters the heads of a great and growing majority of immigrants and their descendants is a ludicrous misconception, and a dangerous one.
We are on the verge here of a change. Hitherto it has been force of circumstance and of background which has rendered the very idea of integration inaccessible to the greater part of the immigrant population – that they never conceived or intended such a thing, and that their numbers and physical concentration meant the pressures towards integration which normally bear upon any small minority did not operate.
Now we are seeing the growth of positive forces acting against integration, of vested interests in the preservation and sharpening of racial and religious differences, with a view to the exercise of actual domination, first over fellow-immigrants and then over the rest of the population. The cloud no bigger than a man’s hand, that can so rapidly overcast the sky, has been visible recently in Wolverhampton and has shown signs of spreading quickly. The words I am about to use, verbatim as they appeared in the local press on 17 February, are not mine, but those of a Labour Member of Parliament who is a minister in the present government:
‘The Sikh communities’ campaign to maintain customs inappropriate in Britain is much to be regretted. Working in Britain, particularly in the public services, they should be prepared to accept the terms and conditions of their employment. To claim special communal rights (or should one say rites?) leads to a dangerous fragmentation within society. This communalism is a canker; whether practised by one colour or another it is to be strongly condemned.’
All credit to John Stonehouse for having had the insight to perceive that, and the courage to say it.
For these dangerous and divisive elements the legislation proposed in the Race Relations Bill is the very pabulum they need to flourish. Here is the means of showing that the immigrant communities can organise to consolidate their members, to agitate and campaign against their fellow citizens, and to overawe and dominate the rest with the legal weapons which the ignorant and the ill-informed have provided. As I look ahead, I am filled with foreboding; like the Roman, I seem to see “the River Tiber foaming with much blood.”
That tragic and intractable phenomenon which we watch with horror on the other side of the Atlantic but which there is interwoven with the history and existence of the States itself, is coming upon us here by our own volition and our own neglect. Indeed, it has all but come. In numerical terms, it will be of American proportions long before the end of the century.
Only resolute and urgent action will avert it even now. Whether there will be the public will to demand and obtain that action, I do not know. All I know is that to see, and not to speak, would be the great betrayal.
The Cockney Rejects’ 1980 performance at Birmingham’s Cedar Club remains unnoted in the annals of rock history. It warrants no mention when music journalists compile the 100 Most Shocking Moments in Rock, nor the 100 Craziest Gigs Ever, which seems like a terrible oversight. In fairness, no one is ever going to rank the show by the East End quartet – then enjoying chart success with a punk take on the West Ham terrace anthem I’m Forever Blowing Bubbles – alongside Jimi Hendrix at Monterey in terms of musical brilliance. Still, it has its own claim to historical import: by all accounts, it was the most violent gig in British history.
“I’d seen quite a bit on the terraces or outside football grounds, but this was carnage,” says Jeff Turner, today an immensely amiable decorator, then “Stinky” Turner, the Cockney Rejects’ teenage frontman, cursed with what his former manager Garry Bushell tactfully describes as “a bit of a temper”. Turner continues: “There was a lot of people cut and hurt, I got cut, my brother [Rejects’ guitarist Micky Geggus] really got done bad, with an ashtray, the gear was decimated, there was people lying around on the floor. Carnage.”
The problem was football-related. “Most of the punk bands at the time, they had their ideals – the Clash, Career Opportunities, political stuff, fair play,” says Turner. “When I was a kid, my thought for punk rock was that it could put West Ham on the front pages.” To this end, the band – affiliated to the club’s hooligans in the Inter City Firm – had appeared on Top of the Pops in West Ham shirts. “After that, everybody wanted to fight us, but you couldn’t back down,” says Turner. “Once you were defeated, it would have opened the floodgates for everybody.”
So the Rejects and their party fought: “Twenty Cockneys against … well, not all 300 Brummies were trying to attack us, but I’d say we were trying to fight off 50 to 100 people.” In the aftermath, Micky Geggus was charged with GBH and affray, and the Cockney Rejects’ career as a live band was, in effect, over. An attempt to play Liverpool later that year ended after six songs “because there was 150 Scousers trying to kill us”, while a subsequent gig in Birmingham was aborted by the police: “The old bill got wind of it and escorted us on to the M6,” says Turner. “At the time, I was gutted, but now, I think, thank God for that. Someone could have died.”
Perhaps it’s unsurprising the gig has been swept under the carpet of musical history: after all, so has the genre the Cockney Rejects inadvertently inspired. Thirty years after Bushell – then a writer for the music paper Sounds, as well as the Rejects’ manager – coined the term “Oi!” to describe a third generation of punk-inspired working-class bands playing “harder music on every level, guitar driven, terrace choruses”, it remains largely reviled or ignored in Britain.
In the eyes of its remaining fans, Oi! is the “real thing”, the genuine sound of Britain’s streets in the late 70s, populated by artists Bushell championed when the rest of the music press concentrated on “bands who dropped literary references you wouldn’t have got if you didn’t have a masters’ degree and wrote pretentious lyrics”. Bands such as the Cockney Rejects, the Angelic Upstarts – Marxists from South Shields managed by a man Bushell colourfully describes as “a psychopath – his house had bars over all the windows because people had thrown firebombs through it” – Red Alert, Peter and the Test Tube Babies. It briefly stormed the charts. The Angelic Upstarts followed the Cockney Rejects onto Top of the Pops, while Splodgenessabounds made the Top 10 with the deathless Two Pints of Lager and a Packet of Crisps Please. But today, if the general public have heard of it at all, they tend to agree with the assessment once offered by journalist and broadcaster Stuart Maconie: “Punk’s stunted idiot half-brother, musically primitive and politically unsavoury, with its close links to far-right groups.” It is, asserts Bushell, “without a doubt, the most misunderstood genre in history”.
The problem isn’t really to do with the music, although protracted exposure to the oeuvre of Peter and the Test Tube Babies – home to Student Wankers, Up Yer Bum and Pick Your Nose (and Eat It) – could leave all but the hardiest soul pleading tearfully for a few literary references and pretentious lyrics. The problem is Oi!’s adoption by the far-right as its soundtrack of choice. It wasn’t the only part of street culture to attract the attentions of the National Front and the British Movement in the late 70s and early 80s. Losing out at the polling stations thanks to the rise of Margaret Thatcher, the NF had instigated a programme of “direct action”: it would attempt to kick its way into the headlines at football matches and gigs. Chart bands such as Sham 69, Madness and the Specials had concerts disrupted.In 1978, seig-heiling skinheads caused £7,500 worth of damage at a Sham 69 gig in London.
But it was to Oi! that the far-right was most attracted, not least because it attracted both football hooligans and the re-emergent skinhead movement – two groups the NF’s direct-action programme targeted for recruitment. “We played a gig in Camden, we saw these Nazi skinheads beating the shit out of these two punks,” remembers Turner. “They’d managed to wreck Sham 69’s career, but us with our following” – the ICF was then headed by Cass Pennant, whose parents were Jamaican – “we weren’t going to have it. We just went down and absolutely slaughtered them. We declared to them that if they ever set foot where we were again, we’d decimate them.” And so it proved. “Neo-nazis confronted the Rejects again at Barking station,” remembers Bushell. “They basically told them, ‘We’re going to come to your gigs, we’re going to do this and do that.’ The Rejects crew battered them all over the station. They didn’t come to the gigs after that.”
Bushell points out that there was “a Nazi subculture all the way through punk. Malcolm McLaren started it all with the swastikas, which thick people saw and thought, ‘Oh, they must be Nazis.’” There were white power punk bands, too – such as the Dentists and the Ventz, which were formed by the “Punk Front” division of the National Front, in lieu of real punk bands showing any interest in promoting white supremacy. It was a trick the NF would be forced to pull again when Oi! bands resisted their overtures – the party recruited a failed punk band from Blackpool called Skrewdriver and repositioned them as the musical voice of the neo-Nazi movement. “It was totally distinct from us,” says Bushell. “We had no overlap other than a mutual dislike for each other.”
Bushell’s latterday career as a gleeful provoker of the liberal left, writing for the Sun and the Daily Star, probably hasn’t done much to help public perceptions regarding Oi!’s political affiliations. When Oi! was at its height, however, he says he was a Trotskyist who did his best to infuse the movement with socialist principles. He organised Oi! conferences and debates, “trying to shape the movement, trying to stop the culture of violence, talking about doing unemployment benefits, working with the Right to Work campaign, prisoners’ rights gigs – I thought we could unite punk and social progress.” Not everyone was receptive: “Stinky Turner was at one debate, and he didn’t contribute much, apart from the classic line, ‘Oi! is working class, and if you’re not working class you’ll get a kick in the bollocks.’” He laughs. “Perfect! That was what the Rejects were all about.”
Trotskyist or not, Bushell also managed to exacerbate the problem, not least by masterminding the unfortunately titled 1981 compilation Strength Thru Oi!. “I didn’t know!” he protests. “I’d been active in politics for years and had never come across the phrase ‘strength through joy’ as a Nazi slogan.It was the title of a Skids EP.”
To compound matters, its cover featured a photograph of a skinhead who turned out to be the delectable-sounding Nicky Crane, who – nothing if not a multi-tasker – managed to combine life as a neo-Nazi activist with a secret career as a gay porn star. “I had a Christmas card on the wall, it had that image that was on the cover of Strength Thru Oi!, but washed out. I honestly, hand on my heart, thought it was a still from The Wanderers,” Bushell says. “It was only when the album came through for me to approve the artwork that I saw his tattoos. Of course, if I hadn’t been impatient, I would have said, right, fucking scrap this, let’s shoot something else entirely. Instead, we airbrushed the tattoos out. There were two mistakes there, both mine. Hands up.”
Much worse was to follow. A July 1981 Oi! gig featuring the 4-Skins and the Business in Southall – the scene of a racist murder in 1976 and the race riot that ended in the death of Blair Peach in 1979 – erupted into violent chaos: 110 people were hospitalised, and the venue, the Hambrough Tavern, was burned down after being petrol bombed. Depending on whose version of events you believe, it was either sparked by skinheads attacking Asians or Asian youths attacking gig-goers: either way, the Southall riot stopped Oi!’s commercial progress dead. The Cockney Rejects found that shops refused to stock their new album, The Power and the Glory: “I’d sung a song called Oi Oi Oi and all of a sudden there’s an Oi! movement and I didn’t really want anything to do with it,” says Turner. “This awful, awful shit happened in Southall, we were never there, and we got the rug pulled out from under our feet. I went from the TV screen to the labour exchange in 18 months.”
An inflammatory article in the Daily Mail exacerbated the situation further: “We never had an problems with Nazi activists at our gigs until after the Mail’s piece,” says Bushell. “Only then did we have people coming down, thinking it was going to be this rightwing thing, When they discovered it wasn’t, that’s when the trouble started. I was attacked at an Upstarts gig at the 100 Club by about 20 of them. I had a knife pulled on me at Charing Cross station.”
That should have been that, had it not been for Oi!’s curious afterlife in America. Steve Whale – who joined the Business after Southall and struggled on through the 80s, repositioning the band as “street punk” – unexpectedly found himself in possession of a US recording contract with Bad Religion’s label Epitaph, lauded by bands including Boston’s Irish-punk stars the Dropkick Murphys and the extraordinarily influential California band Rancid. Jeff Turner has just returned from a tour of Japan: “Osaka, Tokyo, Nagoya. I haven’t got fortunes but I’m able to do that. That’s all I can ask for, it makes me happy.”
“I had Lars Freidricksen of Rancid come in and sit in the pub round the corner from my house, welling up, telling me if it wasn’t for Oi! he might have killed himself as a teenager,” says Garry Bushell. “I thought, ‘Fuck me, it’s really had an effect on these people.’ I’m not proud of the way Oi! was misunderstood, but I’m proud of the music, proud of what it started, proud of what it gave punk.”
In Britain, he concedes, the genre’s name is still blackened in most people’s eyes. “There were people in 1976 saying punk had to be a Nazi thing because of the swastikas. The difference is, those bands had rock journalists on their side. The Oi! bands only had me.” He laughs, a little ruefully. “I did me best.”
PUNK was far less important than ex-punk Tom Logan likes to think, it has emerged.
Historians have taken issue with claims made in the autobiography of former Septic Nipples drummer Logan, which include the assertion that punk “changed everything”.
History professor Mary Fisher said: “Clearly many areas of life were not affected by punk. The car industry, for example, did not start making Allegros covered in spit with an anarchy symbol Tippexed on the side.
“Mr Logan – or Johnny Piss, as he was known then – believes punk had some political significance. But it was followed by Thatcherism, which was all about buying your own house and making it look nice, which isn’t very punk.
“It’s also possible that if punk had not existed, grunge would have been invented sooner and we could have just listened to Nirvana and not pretended to like the Slits.”
However Logan defended the importance of punk, saying that without it he would not have a vast stock of underwhelming anecdotes.
Logan said: “I was at a party with Johnny Thunders and the Pistols at Siouxie Sioux’s house, and the Damned turned up without any booze, so Siouxie told them to fuck off and get some from the off licence, and some crisps.
“All that craziness was a long time ago though. Today I’m an IT consultant with a wife and two kids living in a semi in Leeds.
“But there’s no way that could have happened if it hadn’t been for punk.”
PRINCE BUSTER – DISCOGRAPHY: (Ska/Rocksteady Singer)
Biography: Cecil Bustamente Campbell OD (born 24 May 1938, Kingston, Jamaica), better known by the stage name Prince Buster, is a Jamaican singer-songwriter and producer. Prince Buster, one of the founders and leaders of the ska music scene that originated from jamaica. Reggaediscography presents the most complete discography on internet dedicated to Prince Buster’s music.
PRINCE BUSTER – OFFICIAL DISCOGRAPHY:
1) Albums: .1963 – I Feel The Spirit .1964 – Fly Flying Ska .1964 – National Ska: Pain In My Belly .1965 – It’s Burke’s Law (Jamaica Ska Explosion) .1965 – Ska-Lip-Soul (Prince Buster And His All Stars) .1967 – What A Hard Man Fe Dead (The Prince Buster All Stars) – [Aka: “Live By My Ten Commandments” 1967] .1967 – Prince Buster On Tour – [Reissue: “King Of Blue Beat” 2001] .1967 – Sings His Hit Song Ten Commandments .1967 – Jamaica’s Pride: Rock Steady (Judge Dread feat. Prince Buster) .1968 – She Was A Rough Rider .1968 – Wreck A Pum Pum (Prince Buster & The All Stars) .1969 – The Outlaw .1972 – The Message Dubwise (Featuring Prince Buster All Star) .1972 – Big Five .1972 – Sister Big Stuff .1972 – Dance Cleopatra Dance – [Includes some previously unreleased + Compilation] .1987 – Prince Buster Sing Showcase .2003 – Prince Of Peace: Live In Japan (Prince Buster With Determinations)
2) EPs: .1980 – Behind Bars [Judge Dread (Aka: Prince Buster)] – [Blue Beat] .2013 – Blue Beat Original EP (JJ Sparks & Prince Buster) – [An Altara Production]
3) Compilation/ Best of: .1967 – Prince Buster Record Shack Presents The Original Golden Oldies Vol. 1 – [Prince Buster] [Compilation of Hits] .1967 – Prince Buster Record Shack Presents The Original Golden Oldies Vol. 2 – [Prince Buster] [Compilation of songs produced by Prince Buster. It includes various artists] .1968 – FABulous Greatest Hits – [(FAB, 1968) & (Sequel Records, 1993)] [Compilation/Greatest Hits] .1968 – Tutti Frutti – [FAB] [Compilation/Greatest Hits] .1968 – 15 Oldies But Goodies (Prince Buster & Other Stars) – [FAB] [Compilation of songs produced by Prince Buster. It includes various artists] .1994 – The Prophet – [Lagoon] [Compilation/Greatest Hits (1963-67)] .2000 – King Of Ska – [Prince Buster/Jet Star] [Compilation/Greatest Hits] .2003 – Rock A Shacka Vol. 5 – Dance Cleopatra – [Drum & Bass Records/Japan] [Compilation/Greatest Hits] .2013 – The Blue Beat Explosion! The Birth Of Ska – [Sunrise Records] [Classic collection of early Prince Buster related material] .2013 – Buster’s Shack (Prince Buster & Friends) – (Digital Release) [Greatest Hits of early Prince Buster material]
4) Appearances: Albums .1972 – Chi Chi Run [Big Youth, Prince Buster All Stars + Friends) – [FAB] .1972 – Jamaica’s Greatest (Prince Buster & Friends) – [Prince Buster]
5) Album Tribute: .1986 – “Prince Buster Memory Lane” by Owen Gray – [Phill Pratt] .2012 – “Prince Buster Shakedown” by The Dualers – [Cherry Red Records]
See Photos and Music Videos:
Prince Buster – Discography: ____________________________
1) Albums:
.1963 – I Feel The Spirit (Original Press): “I Feel The Spirit” 1963 – [Blue Beat]
“I Feel The Spirit” 1968 – [Fab]
Editions:
“I Feel The Spirit” 1963 – (Original Version) Tracks: 1) I Feel The Spirit. 2) Madness. 3) Don’t Make Me Cry. 4) They Got To Come. 5) All Alone. 6) Soul Of Africa. 7) Wash Your Troubles Away. 8) Jealous. 9) Black Head Chinaman. 10) Beggars Are No Choosers. 11) Run Man Run. 12) Just You. [Label: Blue Beat (Lp: 1963)]
Reissue: “I Feel The Spirit” 1968 – (Same Album) Tracks: 1) Wash Your Troubles Away. 2) Hold Them. 3) Shaking Up Orange St. 4) We Shall Overcome. 5) Last Train To London. 6) Time Longer Than Rope. 7) I Feel The Spirit. 8) Madness. 9) Closer Together. 10) They Got To Come. 11) All Alone. 12) Soul Of Africa. [Label: Fab (Lp: 1968)] ______________________________________________________________
.1964 – Fly Flying Ska (Original Press):
“Fly Flying Ska” 1964 – (Original Version) Tracks: 1) Prince Buster “Flying Ska (Wings Of A Dove)”. 2) Prince Buster “Lucky Seven”. 3) Prince Buster Feat. The Skatalites “Perhaps”. 4) Prince Buster Feat. Bobby Gaynair & Errol Dunkley “My Queen”. 5) Prince Buster Feat. Millie Small & Roy Panton “I Go”. 6) Prince Buster Feat. Roland Alphonso “Roland Plays The Prince”. 7) Prince Buster “Call Me”. 8) Prince Buster “Eye For An Eye”. 9) Prince Buster Feat. Owen Gray “River Jordan”. 10) Prince Buster “The Greatest”. 11) Prince Buster Feat. The Maytals “Ska War”. 12) Prince Buster Feat. Don Drummond “The Burial”. [Label: Blue Beat (Lp: 1964), Blue Beat/Prince Buster (Lp: 1964)] ______________________________________________________________
.1964 – National Ska: Pain In My Belly (Original Press):
“National Ska: Pain In My Belly” 1964 – (Original Version) Tracks: 1) Prince Buster & The Maytals “I Got A Pain”. 2) The Maytals “He Is Real”. 3) T. McCook “Cast Your Faith To The Wind”. 4) Prince Buster “Faith”. 5) The Ska Busters “Georgia”. 6) Prince Buster “Have Mercy”. 7) The Maytals “I Love You So”. 8) Eric Morris “Those Teardrops”. 9) Prince Buster “Chinaman Ska”. 10) The Skatalites “Super Charge”. 11) Don Drummond “Ska Town”. 12) Prince Buster “Ska School”. [Label: Blue Beat (Lp: 1964), Blue Beat/Prince Buster (Lp: 1964)] ______________________________________________________________
.1965 – It’s Burke’s Law (Jamaica Ska Explosion) (Original Press):
“It’s Burke’s Law (Jamaica Ska Explosion)” 1965 – (Original Version) Tracks: 1) Burke’s Law. 2) Al Capone. 3) Gun The Man Down. 4) Skahara. 5) Trip To Mars. 6) Rygin’. 7) Mighty As A Rose. 8) Indian Love Call. 9) Here Comes The Bride. 10) Almost Like Being In Love. 11) She Pon Top. 12) Feel Up. [Label: Blue Beat (Lp: 1965), Blue Beat/Prince Buster (Lp: 1965)] ______________________________________________________________
.1965 – Ska-Lip-Soul (Prince Buster And His All Stars) (Original Press):
“Ska-Lip-Soul” (Prince Buster And His All Stars) 1965 – (Original Version) Tracks: 1) Wings Of A Dove. 2) Respect. 3) Cat Munno. 4) Mek It Tan Deh Goosie. 5) Sammy Dead Medley. 6) Dance Jamaica. 7) Mr. Wonderful. 8) How Can I Tell Them. 9) Dayo. 10) And I Love Her. 11) Matilda. 12) Rum And Cocoacola. [Label: Blue Beat (Lp: 1965), Blue Beat/Prince Buster (Lp: 1965)] ______________________________________________________________
.1967 – What A Hard Man Fe Dead (The Prince Buster All Stars) – [Aka: “Live By My Ten Commandments” 1967] (Original Press):
Editions:
“What A Hard Man Fe Dead” (The Prince Buster All Stars) 1967 – (Original Version) Tracks: 1) Hard Man Fe Dead. 2) That’s Saying A Lot. 3) Words Of Wisdom. 4) Sit And Wonder. 5) Sad Song. 6) Thanksgiving. 7) Ten Commandments. 8) Moving Spirit. 9) The Prophet. 10) My Girl. 11) I Won’t Let You Cry. 12) Answer Your Name. [Label: Blue Beat (Lp: 1967), Blue Beat/Prince Buster (Lp: 1967)]
Aka: “Live By My Ten Commandments” 1967 – (Same Album with some different title tracks) Tracks: 1) Ten Commandments. 2) Moving In My Soul. 3) The Prophet. 4) My Girl. 5) I Won’t Let You Cry. 6) Girl Answer Your Name. 7) Hard Man Fe Dead. 8) Ain’t That Saying A Lot. 9) Words Of Wisdom. 10) Is Life Worth Living (Sit And Wondtr). 11) Sad Song (Your turn). 12) Thanksgiving. [Label: Prince Buster (Lp: 1967)] ______________________________________________________________
.1967 – Prince Buster On Tour – [Reissue: “King Of Blue Beat” 2001] (Original Press): “Prince Buster On Tour” 1967 – [Blue Beat]
Reissue: “Prince Buster On Tour” 1988 – [Skank Records]
Reissue: “King Of Blue Beat” 2001 – [Wah-Wah Records Sound]
Editions:
“Prince Buster On Tour” 1967 – (Original Version) Tracks: 1) Intro. 2) Madness. 3) Take It Easy. 4) Oh Love. 5) Seven Times To Rise. 6) 007 (Shanty Town). 7) Come To Jamaica. 8) Cincinnati Kid. 9) Move Over. 10) Sound And Pressure. 11) On The Beach. 12) Al Capone. [Label: Blue Beat (Lp: 1967), Skank Records (Lp: 1988)]
Reissue: “King Of Blue Beat” 2001 – (Same album) Tracks: 1) Intro. 2) Madness. 3) Take It Easy. 4) Oh Love. 5) Seven Times To Rise. 6) 007 (Shanty Town). 7) Come To Jamaica. 8) Cincinnati Kid. 9) Move Over. 10) Sound And Pressure. 11) On The Beach. 12) Al Capone. [Label: Wah-Wah Records Sound (Lp/Cd: 2001), Tam-Tam Media (Digital Release: 2007)]
!!! Album Recorded live at UK tour, on May 28, 1967 ______________________________________________________________
.1967 – Sings His Hit Song Ten Commandments [It includes 5 songs taken from the album “What A Hard Man Fe Dead” 1967 + New Tracks] (Original Press): “Sings His Hit Song Ten Commandments” 1967 – [RCA Victor]
Reissue: “Sings His Hit Song Ten Commandments” 2009 – [Reel Music/Sony]
Editions:
“Sings His Hit Song Ten Commandments” 1967 – (Original Version) [It includes 5 songs taken from the album* “What A Hard Man Fe Dead” 1967 + New Tracks] Tracks: 1) Ten Commandments*. 2) I Won’t Let You Cry*. 3) Is Life Worth Living*. 4) Ain’t That Saying A Lot*. 5) Girl, Answer To Your Name*. 6) Ten Commandments From Woman To Man. 7) Wings Of A Dove. 8) Smart Countryman. 9) Tongue Will Tell. 10) They Got To Come. [Label: RCA Victor (Lp: 1967)]
Reissue: “Sings His Hit Song Ten Commandments” 2009 – (Includes 1 bonus track**) Tracks: 1) Ten Commandments. 2) I Won’t Let You Cry. 3) Is Life Worth Living. 4) Ain’t That Saying A Lot. 5) Here Comes The Bride**. 6) Girl, Answer To Your Name. 7) Ten Commandments From Woman To Man. 8) Wings Of A Dove. 9) Smart Countryman. 10) Tongue Will Tell. 11) They Got To Come. [Label: Reel Music/Sony (Cd: 2009)] ______________________________________________________________
Reissue: “Jamaica’s Pride: Rock Steady” 1988 – [Skank Records]
Reissue: “Jamaica’s Pride: Rock Steady” 1998 – [Diamond Line/Jet Star (Lp: 1998)(Cd: 2000)]
Reissue: “Judge Dread Rock Steady/She Was A Rough Rider” 1993 – [Dojo Limited] [It includes two original album on one cd]
Editions:
“Jamaica’s Pride: Rock Steady” (Judge Dread feat. Prince Buster) 1967 – (Original Version) Tracks: 1) Judge Dread. 2) Shearing You. 3) Nothing Takes The Place Of You. 4) Ghost Dance. 5) Rock With A Feeling. 6) Sweet Beat. 7) The Appeal. 8) Dark Street. 9) Judge Dread Dance. 10) Show It Now. 11) Raise Your Hands. 12) A Change Is Going To Come. [Label: Blue Beat (Lp: 1967), Blue Beat/Prince Buster (Lp: 1967), Skank Records (Lp: 1988), Westmoor Music (Cd: 1993), Diamond Line/Jet Star (Lp: 1998)(Cd: 2000)]
Reissue: “Judge Dread Rock Steady/She Was A Rough Rider” 1993 [It includes two original album on one cd] Tracks: 1) Judge Dread. 2) Shearing You. 3) Nothing Takes The Place Of You. 4) Ghost Dance. 5) Rock With A Feeling. 6) Sweet Beat. 7) The Appeal. 8) Dark Street. 9) Judge Dread Dance. 10) Show It Now. 11) Raise Your Hands. 12) A Change Is Going To Come. 13) Rough Rider. 14) Dreams To Remember. 15) Scorcher. 16) Hypocrites. 17) Walk With Love. 18) Taxation. 19) Bye Bye Baby. 20) Tenderness. 21) Wine Or Grind. 22) Can’t Keep On Running. 23) Closer Together. 24) Going To The River. [Label: Dojo Limited (Cd: 1993)] ______________________________________________________________
.1968 – She Was A Rough Rider (Original Press): “She Was A Rough Rider” – [(Blue Beat, Lp: 1968) – (Blue Beat/Prince Buster, Lp: 1968) – (Westmooor Music, Cd: 1990?)]
Reissue: “She Was A Rough Rider” 1988 – [Skank Records]
Reissue: “Judge Dread Rock Steady/She Was A Rough Rider” 1993 – [Dojo Limited] [It includes two original album on one Cd]
Editions:
“She Was A Rough Rider” 1968 – (Original Version) Tracks: 1) Rough Rider. 2) Dreams To Remember. 3) Scorcher. 4) Hypocrites. 5) Walk With Love. 6) Taxation. 7) Bye Bye Baby. 8) Tenderness. 9) Wine Or Grind. 10) Can’t Keep On Running. 11) Closer Together. 12) Going To The River. [Label: Blue Beat (Lp: 1968), Blue Beat/Prince Buster (Lp: 1968), Fab (Lp: 1969), Skank Records (Lp: 1988), Westmooor Music (Cd: 1993)]
Reissue: “Judge Dread Rock Steady/She Was A Rough Rider” 1993 [It includes two original album on one cd] Tracks: 1) Judge Dread. 2) Shearing You. 3) Nothing Takes The Place Of You. 4) Ghost Dance. 5) Rock With A Feeling. 6) Sweet Beat. 7) The Appeal. 8) Dark Street. 9) Judge Dread Dance. 10) Show It Now. 11) Raise Your Hands. 12) A Change Is Going To Come. 13) Rough Rider. 14) Dreams To Remember. 15) Scorcher. 16) Hypocrites. 17) Walk With Love. 18) Taxation. 19) Bye Bye Baby. 20) Tenderness. 21) Wine Or Grind. 22) Can’t Keep On Running. 23) Closer Together. 24) Going To The River. [Label: Dojo Limited (Cd: 1993)] ______________________________________________________________
.1968 – Wreck A Pum Pum (Prince Buster & The All Stars) (Original Press): “Wreck A Pum Pum” – [(Blue Beat, Lp: 1968), (Blue Beat/Prince Buster, Lp: 1968) & (FAB, Lp: 1969)]
Reissue: “Wreck A Pum Pum” 2000 – [Prince Buster/Jet Star]
“Wreck A Pum Pum” (Prince Buster & The All Stars) 1968 – (Original Version) Tracks: 1) Wreck A Pum Pum. 2) Wreck A Buddy [Feat. The Sexy Girls]. 3) Rough Rider. 4) Pum Pum A Go Will You. 5) Whine And Grine. 6) Ten Commandments. 7) Beg You Little More. 8) Pussy Cat Bite Me. 9) Pharaoh House Crash. 10) The Abeng. 11) Train To Girls’ Town. 12) Stir The Pot. [Label: Blue Beat (Lp: 1968), Blue Beat/Prince Buster (Lp: 1968), FAB (Lp: 1969), Prince Buster/Jet Star (Cd: 2000)] ______________________________________________________________
.1969 – The Outlaw (Original Press):
“The Outlaw” 1969 – (Original Version) Tracks: 1) Gun The Man Down. 2) The Baddest. 3) Cincinnati Kid. 4) The Sermon Of A Preacher Man. 5) Al Capone. 6) Any More. 7) Happy Reggae. 8) Hold Them. 9) Outlaw. 10) Burke’s Law. 11) Fever. 12) Phoenix City. [Label: Blue Beat (Lp: 1969), Blue Beat/Prince Buster (Lp: 1969)] ______________________________________________________________
.1972 – The Message Dubwise (Featuring Prince Buster All Star) (Original Press):
“The Message Dubwise (Featuring Prince Buster All Star)” 1972 – (Original Version) Tracks: 1) Swing Low. 2) Sata A Masa Gana. 3) Java Plus. 4) The Message. 5) Mississippi. 6) Saladin. 7) Why Am I Treated So Bad. 8) Jet Black. 9) Black Harlem. 10) Big Youth. [Label: Prince Buster (Lp: 1972), FAB (Lp: 1972)] ______________________________________________________________
.1972 – Big Five (Original Press): “Big Five” – [(Prince Buster/Melodisc, 1972), (Westmoor Music, 1993)]
Unofficial Album:”Big Five” – [Unknown label]
Reissue:”Big Five” 1988 – [Skank Records]
Editions:
“Big Five” 1972 – (Original Version) Tracks: 1) Big Five. 2) Kinky Griner. 3) Leave Your Man. 4) Give Her. 5) Bald Head Pum Pum. 6) At The Cross. 7) Fishey Fishey. 8) The Virgin. 9) Black Pum Pum. 10) Every Man Pum Pum. 11) Tonight. 12) Wash The Pum Pum. [Label: Prince Buster/Melodisc (Lp: 1972), Skank Records (Lp: 1988), Westmoor Music (Lp/Cd: 1993)]
Reissue: “Big Five Party Album” 197? [Same Album with different title tracks. Album released without cover art] Tracks: 1) Big Five. 2) Kinky Griner. 3) Tonight. 4) Give Her. 5) Bald Head Pum Pum. 6) At The Cross. 7) Holly Fishey. 8) It Big. 9) Fat Girl. 10) It Too Long. 11) Mrs. Tail. 12) Wet Dream. [Label: Prince Buster/Melodisc (Lp: 197?)] ______________________________________________________________
.1972 – Sister Big Stuff (Original Press):
“Sister Big Stuff ” 1972 – (Original Version) Tracks: 1) South Of The Border. 2) Still. 3) Protection. 4) Why Not Tonight. 5) Wish Your Picture. 6) Sata A Masa Gana. 7) Sister Big Stuff. 8) Stand Accused. 9) Bridge Over Troubled Waters. 10) Stick By Me. 11) Young Gifted And Black. 12) Cool Operator. Bonus Tracks*: 13) Police Trim Rasta. 14) My Happiness. 15) My Heart Is Gone. [Label: Melodisc (Lp: 1972), Sunspot (Lp: 2011)(Cd*: 2011)(Digital Release*: 2011)] ______________________________________________________________
.1972 – Dance Cleopatra Dance [It includes some previously unreleased + Compilation] (Original Press):
“Dance Cleopatra Dance” 1972 – (Original Version) Tracks: 1) Dance Cleopatra. 2) Madness. 3) Take It Easy. 4) Oh Love. 5) Times To Risc. 6) 007. 7) Come To Jamaica. 8) Cincinatti Kid. 9) More Over. 10) Sounds And Pressure. 11) On The Beach. 12) Al Capone. 12) Waiting For My Rude Girl. [Label: Blue Elephant (Lp: 1972)] ______________________________________________________________
.1987 – Prince Buster Sing Showcase (Original Press):
“Sing Showcase” 1987 – (Original Version) Tracks: 1) Rain From The Sky. 2) Version. 3) Breaking Up. 4) Bugging. 5) Fatty Fatty. 6) Version. 7) Blowing In The Wind. 8) Version. 9) Hypocrites. 10) Version. [Label Tesfa Records (Lp: 1987)] ______________________________________________________________
.2003 – Prince Of Peace: Live In Japan (Prince Buster with Determinations) (Original Press):
“Prince Of Peace: Live In Japan” (Prince Buster with Determinations) 2003 – (Original Version) Tracks: 1) Gaz Mayall “Introduction”. 2) Determinations “Mt. Gem”. 3) Determinations “Mango Rock (Shock Steady)”. 4) Determinations “Crazy”. 5) Prince Buster & Determinations “Introduction”. 6) Prince Buster & Determinations “Al Capone”. 7) Prince Buster & Determinations “Orange Street”. 8) Prince Buster & Determinations “They Got To Come”. 9) Prince Buster & Determinations “Burke’s Law”. 10) Prince Buster & Determinations “Dance Cleopatra”. 11) Prince Buster & Determinations “Hard Man Fe Dead”. 12) Prince Buster & Determinations “Big Five”. 13) Prince Buster & Determinations “Blackhead Chinaman”. 14) Prince Buster & Determinations “30 Pieces Of Silver”. 15) Prince Buster & Determinations “One Step Beyond”. 16) Prince Buster & Determinations “Prince Of Peace”. [Label: Island/Universal/Japan (Cd: 2003)]
!!! Recorded live at Bayside Jenny, Osaka and at Liquid Room, Tokyo in 2003.
“Behind Bars” [Judge Dread (Aka: Prince Buster)] 1980 – (Original Version) Tracks: 1) Prince Buster “Judge Dread”. 2) Prince Buster & Allstars “City Riot”. 3) Jamaicas Greatest “It’s Burkes Law”. 4) Prince Buster “Barrister Pardon”. [Label: Blue Beat (Lp: 1980)] ______________________________________________________________
.2013 – Blue Beat Original EP (JJ Sparks & Prince Buster) (Original Press):
“Blue Beat Original EP” (JJ Sparks & Prince Buster) 2013 – (Original Version) Tracks: 1) You Did’nt Love Me. 2) Tra La La. 3) Mama Kiss Him Goodnight. 4) Feeling Blue. 5) 3 Nights in Lovers Town. 6) I Love You so Much [Label: An Altara Production (Cd: 2013)(Digital Release: 2013]
!!! Songs by JJ Sparks & Prince Buster released early 60’s
.1972 – Chi Chi Run (Big Youth, Prince Buster All Stars + Friends) (Original Press): “Chi Chi Run” (Big Youth, Prince Buster All Stars + Friends) 1972 – (Original Version) Tracks: 1) John Holt & Big Youth – “Chi Chi Run”. 2) Prince Buster All Stars – “Haft”. 3) Prince Buster & Big Youth – “Revolution Rock”. 4) Prince Buster & Big Youth – “Revolution Come”. 5) John Holt & Big Youth – “Leave Your Skeng”. 6) Prince Buster All Stars – “Miami Beach”. 7) John Holt & Big Youth – “Leggo Beast”. 8) Little Youth – “Youth Rock”. 9) Dennis Brown – “One Day Soon”. 10) Dennis Brown – “If I Had The World”. 11) Prince Buster All Stars – “Boop”. 12) Alton Ellis – “Since I Fell For You”. [Labels: Fab (Lp: 1972), Melodisc/Prince Buster (Lp: 1973)] ______________________________________________________________
“Jamaica’s Greatest” (Prince Buster & Friends) 1972 – (Original Version) Tracks: 1) Dennis Brown “One Day Soon”. 2) The Heptones “One Day Will Come”. 3) John Holt “If I Had The World”. 4) John Holt “News”. 5) Alton Ellis “Since I Feel For You”. 6) Prince Buster “Still”. 7) John Holt “Mona Lisa”. 8) The Heptones “God Bless The Children”. 9) Dennis Brown “If I Ruled The World”. 10) Alton Ellis “Good Loving”. 11) Prince Buster & Ethiopians “My Happiness”. 12) Prince Buster “Protection”. [Label: Prince Buster (Lp: 1972)]
Owen Gray “Prince Buster Memory Lane” 1986 – (Original Version) Tracks: 1) Enjoy Yourself. 2) Run Man Run. 3) They Got To Go. 4) Bad Minded People. 5) Madness. 6) Time Longer Dan Rope. 7) Beware. 8) Black Head Chine. 9) Wash Wash. [Label: Phill Pratt (Lp: 1986)] ______________________________________________________________
.2012 – “Prince Buster Shakedown” by The Dualers (Original Press):
The Dualers “Prince Buster Shakedown” 2012 – (Original Version) Tracks: 1) Chinaman Ska. 2) King Of Kings. 3) Nothing Takes The Place Of You. 4) Take It Easy. 5) Firestick. 6) Orange Street. 7) Sister Big Stuff. 8) Enjoy Yourself. [Label: Phoenix City Records (Cd: 2012), Cherry Red Records (Cd: 2012)(Diogital Release: 2012)]
Ben Sherman sold to Marquee Brands Fashion brand, a staple for mods and worn by the Who, the Jam and the Specials, sold to US company backed by US private equity firm
Suggs (Graham McPherson) of Madness wears a Ben Sherman shirt in this early 1980s photograph also featuring bandmate Mike Barson (left).
Ben Sherman, the struggling British clothing brand sported by successive generations of rock stars from the Who and the Jam to Oasis, is hoping to make a comeback after being snapped up by a private equity-backed firm.
Marquee Brands, controlled by the US investment group Neuberger Berman, is buying the loss-making business for £41m from its current owner, Oxford Industries, also based in the US.
Analysis Ben Sherman now a safe choice but history could help its relaunch Clothing brand’s mod pedigree, with the right spin, could appeal to a new generation hungry for the latest retro look
It is the latest change in ownership for Ben Sherman, a company whose shirts were a staple of the golden age of UK youth cults, worn by mods in the 60s and later adopted by that movement’s various offshoots including skinheads, suedeheads and rude boys.
In late 1975 a massive shake up within the music industry was emerging and with this came a teenage driven musical revolution, soon to be known as PUNK ROCK.
If the ‘Kings Road London’ was the birthplace of punk then its younger brother the ‘London Road, High Wycombe’ was equally as important. The ‘Nags Head’ High Wycombe as a venue was every bit as important as the legendary ‘100 Club’ in Denmark Street, both were linked by one person and that was rock promoter Ron Watts. At the height of this revolution as Ron booked the likes of the ‘Sex Pistols’, ‘The Damned’, ‘The Clash’ and the ‘The Stranglers’ at both venues, teenagers in Buckinghamshire were being introduced to a major shift in youth culture many months before Punk erupted nationwide.
Mimicking its older London brother in every way in High Wycombe it seemed everybody under the age of 25 was becoming a punk rocker. Hippies had almost been eradicated and with turf wars between punks and teddy boys subsiding further combined with a revival of mod’s, rockers and skinheads the town’s local population was slowly having to accept this new ‘melting pot of anti- establishment’ youth culture.
Shortly after the now infamous Punk Festival of 1976 and the riotous Jubilee boat fiasco Ron Watts continued to book well known punk bands at Wycombe’s Town hall, it was always his policy to give local talent a chance to shine through. There was a vibrant local music scene emerging but with so much focus on London bands I believe there was one band that unfortunately went unnoticed.
………..this is the story of THE XTR@VERTS…………
As early as 1976, a good six months before ‘The Sex Pistols’ played the Nags Head, a group of mid-teens including Kris Jozajtis/guitar, Mark White/drums, Carlton Mounsher/bass, formed their own band ‘Deathwish’. Inspired by 60’s UK bands such as The Who, Small Faces and The Rolling Stones and later stateside offerings such as Iggy Pop and the Stooges, The Velvet Underground and The New York Dolls.
‘Deathwish’ were soon playing their own brand of Punk Rock well before the term ‘Punk’ was even coined.
Their first gig caused a stir when a confused audience who had been expecting the usual hippie drivel turned violent and threw lit fireworks at them. The band had to be escorted from the venue by the police.
At Deathwish’s second gig an A&R rep from CBS came to check out the band following Ron Watts recommendation. Every bit as confused as the audience from the first gig, unfortunately he lacked the vision to sign them, but at least he didn’t throw anything at them, lit or otherwise !!! As fate would have it during the show an enigmatic youth with brightly coloured hair joined in singing with the band on stage, soon becoming lead vocalist, a certain Nigel Martin.
Nigel, influenced by ‘Roxy Music’ and ‘Bowie’ was always outrageously dressed, so Punk was a natural transition for him. Unfortunately High Wycombe didn’t have alot to offer fashion wise in the mid 70’s, except flares and platforms. There was a great Teddy boy shop called ‘Goddards’ which in fairness sold some great gear but that wasn’t enough, so he used to hang out at ‘SEX’, Malcolm McClaren’s shop at the top of the Kings Road with his punk mate ‘Marmite’, probably the first black punk with peroxide hair. (One time Marmite wore a transparent rubber jacket with goldfish swimming inside it..!!)
Nigel was photographed in Malcolm’s shop by ‘Honey’ magazine, standing out because he would get free crazy colour hairstyles at ‘Vidal Sassoon’s’ courtesy of Vivienne Westwood. Malcolm took the fee for the photoshoot and deducted half of the payment, explaining to Nigel that would cover his loss on the t-shirts which Nigel had previously been seen stealing !! At the same time ‘Vivienne Westwood’ had a market stall nearby and Nigel used to go there and get his clothes made to order.
Meanwhile with ‘Deathwish’ floundering, Nigel together with Mark Reilly/guitar and Tim Brick/drums had formed a band called ‘The Xtraverts’ with Kris Jozajtis filling in on bass, a job he swiftly passed on to Carlton Mounsher. With the line up complete and with a set of original songs plus a few covers they played the University circuit and London venues such as ‘The Roxy’, ‘The Vortex,’ ‘Hope and Anchor’ ‘Fulham Greyhound’ and ‘Global Village’, supporting ‘Johnny Kidd and the Pirates’ , ‘Gary Glitter and The Glitter Band’ and ‘Bernie Torme’. Further they were voted best new band in the Aylesbury ‘Friars’ poll.
Whilst at these gigs they rubbed shoulders with the up and coming soon to be punk icons, drinking with ‘Joe Strummer’, ‘Paul Weller’, wet toilet roll fights with ‘Billy Idol’, arguing with ‘Sid Vicious’ and pinching white label copies of ‘Anarchy in the UK’ from ‘Johnny Rotten’. Whilst at an Arsenal football game in early 1976 Nigel dressed up with brightly coloured spiky hair recalls seeing John Lydon later to become Johnny Rotten sporting long hippy hair and a black trenchcoat, one wonders who influenced who !!! These were remarkable times. Carlton also recalls being persuaded by Rat Scabies and Brian James of ‘The Damned’ to help them put just pressed copies of New Rose into their covers at Stiff Records. Although this meant he had one of the first copies of the UK’s first punk records , he still had to pay for it !!!
The band played around with new names and became ‘Nigel Martins Visage’ or ‘Mirage’, but with ‘Steve Strange’ having the same name finally agreed and settled on ‘THE XTR@VERTS’, a name which reflected their image and style. Soon they released their first vinyl single on Spike Records, ‘BLANK GENERATION’, b/w ‘A-LAD-INSANE’, there was a limited pressing of 500 and incidently these singles are now selling for over £175 on e-bay.
The band individually having strong creative drive, unfortunately disbanded the following year and moved in different directions with Carlton and Mark Reilly forming the ‘ Cathedrals’, later Reilly left to join ‘Blue rondo ala Turk’ and then formed and continues to have success with ‘Matt Bianco’. Carlton formed ‘The Ventilators’ later ‘The Vents’, and then ‘The Swamps’. Kris went on to join ‘The Folk Devils,’ whilst Tim did session work with ‘Japan’ and then moved into production.
Before leaving High Wycombe, Mark Reilly introduced Nigel to two young musicians ‘Mark Chapman’ and ‘Steve Westwood’, base and guitar players respectively, to continue with ‘The Xtr@verts’. Recruiting drummer ‘Andy Crawford’ they knuckled down and continued rehearsing and writing new material.
With a new line up, fresh and stronger than ever they hit the circuit running. Ron Watts gave the band many supports at the Town Hall where many well known acts were playing. First gig with the Jones Boys (aka Howard Jones) then support slots with ‘The Slits’ and ‘Creation Rebel’ and then headline gigs at the ‘White Swan’ Southall, the ‘Rainbow’ Finsbury Park and then ’Oranges and Lemons’ Oxford. Further concerts followed and a string of support gigs with the Damned’, ‘999’, ’Angelic Upstarts’, ‘The U.K. Subs, ‘The Vibrators’’ and ‘The Lurkers’.
The band went straight into the studio and during 1979 released two singles, the first was ‘POLICE STATE/DEMOLITION’ a double a) side, costs were shared with another local band ‘Plastic People’ with their song ‘Demolition’- released on Rising Sun records. The second release later in the year with the introduction of a new guitarist was ‘SPEED / 1984’.
The band with its new line up built up a very large following with in excess of 1000 people travelling to gigs far and wide, coaches filled with fans from all over the south of England would come and be a part of the Xtr@verts crew, especially when headlining their own gigs and with the support of ‘Rat Scabies’ drummer of the ‘Damned’ with a band he was managing ‘The Satellites’ played with the Xtr@verts on numerous occasions. Then there was the infamous ‘Oranges and Lemons’ gig in Oxford, The Clarenden, Fulham Greyhound, Hope’n’Anchor, plus many more memorable gigs in and around the home counties.
The Xtr@verts had a massive Punk and Skinhead following from as far as Birmingham to London and they would travel and support the band. The venues were packed with large chanting boisterous crowds and were more reminiscent of a Millwall -West Ham match than a concert.
At one gig in particular, 1980 at the Town Hall , High Wycombe, Rat Scabies even stood in and drummed for the band, and recently some 35 years later a recording of this electric gig has been discovered.
During late 1979, even after plays of both singles on ‘John Peel’s’ radio show, topping the N.M.E and SOUNDS charts, knocking ‘pretty vacant’ of the top of the independent charts also in the top 3 of the ‘Oi’ charts and a brief appearance on ‘20th Century Box’ a ‘Janet Street Porter’ production with an interview by ‘Danny Baker’ on the subject of independent record labels and unsigned bands releasing and distributing their own records. Unfortunately the writing was on the wall.
Coupled with musical differences, changing line up and dissallusion with the punk ethos and the arrival of a new breed of Punk more commonly known as ‘Oi’ which had started causing violent confrontations and injecting absolute ch@os between fans at latter gigs, on the 31st January
…………THE XTR@VERTS short life from 1976 to1980 was over……….
Reunions: album release and new line ups:
After the break up members went in different directions, Mark Chapman the totally flambouyant and outrageous base player became a top London DJ playing re mixes of 70’s disco classics in London Nightclubs becoming a promoter and entrepreneur, founder of ‘Car Wash’ and rubbing shoulders with new found friends ‘ Sigue Sigue Sputnik’.
Nigel played with a few local bands but moved into promoting rather than performing and opened the ‘Kat Klub’ under the flyover in the centre of town packing out the venue with bands like the U.K Subs, Crass, King Kurt, 999, the ‘Meteors’, ‘Angelic Upstarts’ and the ‘Vibrators’, keeping music live after the demise of the Town hall due to skinheads causing so much trouble at an ‘Adam Ant’ gig the venue was closed by the council.
During the next 10 years there was a handful of re union gigs, re hashing of old songs albeit very well received locally, during the mid eighties with the arrival of new guitarist Alistair Murray and drummer Steve McCormack ( who had been close friends with the band from day one) the Xtr@verts performed 3or 4 gigs with new image and style with a complete new set of songs.
After the release of a compilation Xtr@verts album, with songs and versions unheard of in the day, entitled ‘So Much Hate’ was released on ‘Detour’ records in the mid 90’s which has sold incredibly well worldwide, the Xtr@verts reformed once again and a launch gig was organised with the UK Subs….this was the last time the band were to play. A chapter in all the lives of the band members was finally put to sleep……….
Until now… 2014,
After the sad death of base player Mark Chapman and a chance meeting with long time friend and organiser of Brighton’s Skinhead Reunion Symond Lawes and with such a worldwide interest in past punk history and youth culture, the XTR@VERTS have reinvented themselves yet again and with a brand new and exciting line up are now in the process of recording a new album and rehearsing for a launch gig at the ‘100 Club’ (to be announced shortly).
The band’s new line up includes ;
NIGEL MARTIN Original ‘Xtr@verts’ and ‘Deathwish’ lead vocalist and front man.
CARLTON MOUNSHER Original Deathwish and Xtr@verts bassist now lead guitarist.
STEVE McCORMACK Later band member, having previously played with ‘Xtr@verts’ on many occasions, sang and recorded with his own band in the late 80’s early 90’s with his rocker outfit the ‘T-Birds’. Even supported ‘Screaming Lord Sutch !!’ Also appeared on Granada TV’s ‘Stars in their Eyes’ as ‘Billy Idol’ 1993/94 and has played drums with rockabilly bands home and abroad and is an accomplished Jazz singer.
NICK ‘BO’ CHAPMAN Also known as Joe Hope and brother of former base player Mark Chapman. Nick has played guitar for over 30 years, playing with local Folk Rock and Electronic bands throughout the 80’s to the present. ‘Were not the same were individuals’.
IAIN WOOSTER Iain has actively been playing in bands for the past 30 years, touring extensively through the 90’s UK and America, playing on albums for various artiste’s and an appearance with his band on the B.B.C’s ‘Eastenders’ during the 1990’s
The XTR@VERTS were a group that slipped through the media net and in their heyday were every bit as good as their contempories and although not up there with the flagship bands of the time they are credited and historically placed in the period that was punk rock. They appear in the top 100 punk bands of all time and have rubbed shoulders with many of the punk greats, perhaps now is the time to let people see what they missed or what might have been.
The Xtr@verts were one of Wycombe’s finest. So now let’s see what big brother’s little brother has to offer…….?????
‘Who Sent the Boys’. The story of the Xtraverts.
Biography written and researched by Steve McCormack. April 2014
Taken from The Guardian newspaper We’re racist, we’re racist. And that’s the way we like it.” Just in case there was any possibility that the group of Chelsea hooligans were preventing a man from boarding a train on the Paris Métro for a reason more obscure than the colour of his skin, they helpfully illustrated their actions with a chant. They are racist.
They like being racist. What further justification than their liking of racism could they possibly need? It’s quite menacing, I think, the counterpoint in that chant, with the understated use of the word “like” confirming that half the fun is in embracing a powerfully destructive and hateful identity in a casual way, as if it’s merely a mild preference. These guys don’t feel passionately racist. It’s just something they “like”. No big deal. What’s all the fuss about?
Chelsea and the U.N condemn fans who pushed black man off Paris Métro Read more Are these men still finding their self-identification as racists enjoyable, now that a fellow passenger has filmed them in their petty aggression and taken it to the media? These men will be identified, banned from attending Chelsea matches at the very least, and perhaps face with criminal charges.
In the meantime, we can be assured of further why-oh-why discussion as to why football should continue to attract racists, despite the game’s years of concerted effort to disassociate itself from racism. Maybe I’m missing something here, but it always seems to me that football support is all about feeling that you’re part of one group and are opposed to another group.
In that way it surely shares at least some of the mentality of the racist. Then there’s the even more tiresome question of why these racist men support Chelsea even though it has so many black players. Yes. Why would a racist enjoy cynically exploiting the skills of black people? Such a baffling mystery. When, in human history, has that ever happened? No doubt these men are now feeling that they are the victims – victims of the political correctness that they think it so clever to defy.
It’s a shame, in a way, that the term “political correctness” even exists, that being against ignorant prejudice and vicious hatred can be characterised not as civilised but as “political”, not as right but as “correct”. The phrase implies heavily that a set of rules that should be followed has been brought into being in some arbitrary, faceless, undemocratic power-grab. The saddest thing is that men such as these men, who “like” hating strangers of whom they know nothing, really do feel that they are the ones being oppressed by a sinister ideology, when all that’s oppressing them is their own nasty, small-minded resentment. By Deborah Orr
Not undermining, the fact a gang of drunks abusing a rail passenger is a pathetic act, its probably worth looking at the root of where the British football hooligan comes from. The rough end of the council estate. Brought up on a gang mentality. Has much changed in 30 years? Perhaps only the colour of skin
But in the scheme of things, should it really warrant such a high level of BBC media coverage Does anyone remember this being broadcast so loudly?
A Malaysian fan gesturing at a live band performance during a skinhead meeting in Kuala Lumpur. Hundreds of people turn up to watch skinhead bands from Japan and Thailand performing live at the two-day event. – AFP pic, January 18, 2015.Asian “skinheads” converged in Kuala Lumpur over the weekend for two days of full on Oi music
shaven headed, tattoo-covered torsos, boots and braces, the roughly 200 skinheads from Japan, Thailand and Malaysia gathered to spread their anti-racism, anti-drugs credo.
The event was organised by the Malaysian chapter of SHARP – Skinheads Against Racial Prejudice – a group that first emerged in the United States in the 1980’s, as a reaction to the overkill media version of Skinhead equals Ku Klux klan, White Supremacist.
Bob Panjang, one of the SHARP organisers, said it was the first time such a gathering had been held in Muslim-majority Malaysia. “We are not the Nazi skinhead groups that are racists. We don’t promote Malay power in Malaysia,” he said, referring to the country’s ethnic majority group.
“We promote the spirit of brotherhood. We oppose racism and we have Chinese and Indians in our group.”
Religious authorities today condemned the event, saying the skinheads’ tight, torn jeans and leather jackets project a bad image for youths, despite SHARP’s “good message”.
However, authorities have so far done nothing to stop the festival, held at a converted shophouse venue called “Fire House”, which was plastered with slogans denouncing racism and drug use.
The skinhead movement first emerged among working class youths in Britain in the 1960s, an offshoot of the Mods. But in the 1970’s picked up a political edge, as Britain fell from power, Huge unemployment, and civil unrest. To some a fashion, but to others, a way to project anti-establishment, anti-hippy sentiment,
However, the movement’s spread overseas was accompanied by a splintering in core values, with neo-Nazi elements becoming notorious for their violence against racial minorities in Europe, sparking a push-back by anti-racist skinhead groups.
Malaysia has tiny communities of relatively tame skinheads, rockers and other Western-inspired subcultures, which are frowned upon by Islamic authorities.
Panjang said SHARP has about 2,000 adherents in Malaysia, including “skinhead girls”. The group also opposes sexual violence.
“I joined the skinheads because I am attracted by its brotherhood and the fashionable outfits we wear,” he said.
Pictured here, is an image of the opposing side. Malay power, too some, might seem quite a contradiction, when the media version of racist’s are pictured as white skinned. Could be just ‘Punk Rock Fashion’, But disenfranchised people, from whatever race they belong, will react, rebel and possibly blame another race of people, for their situation.
The concerts featured live bands from Japan, Thailand and Malaysia playing music by late Jamaican star Desmond Dekker, an earlier pioneer of reggae and ska, as well as music from the “Oi!” skinhead subculture, and the Skatalites, – AFP, January 18, 2015.
Here at subcultz. We think it just shows the reach the skinhead culture has, across the planet. Who would have thought, when the British media and authorities were crushing us, branding and slandering the British working class kids, that it would be alive and kicking in Malaysia 30 years later. That is a surely a two fingered salute to the middle class media, if anything is.
A few years ago, i flew over to USA to see friends in California. But also, to go see one of my friends bands, called Cock Sparrer. As we drove down from LA to The Great American Music hall in San Fransisco, listening to the car radio, it really struck me, how important British music is to the world. Here i was heading down to a sell out show, by an obscure punk band, in the cool capital of the world. The average British person, would have never heard of this band.
Everywhere you go, you will find it playing. its not only The Rolling Stones, Beatles and Elton John, or Oasis, but Punk Rock, Indie, 70’s, 80’s and every other decade of popular music. The same in Argentina, Brazil, Scandinavia, all across western Europe and beyond. Gone are the days that Britain is known for military, or railways. Whatever Governments have come and gone, British music has found its way to every corner of the Globe. A major export, not only for financial benefit, but for British cultural benefit. The welcome you get as a British person, in so many countries, is due to the love affair many nations have to our, British Music. Many of those music fans making a pilgrimage to the UK, to see where it all began.
But before it reaches those places, it is a seed in a kids garage, then a local pub. if they get lucky, they step up to the next town or city, playing their songs, working, promoting, and slogging away. One in a thousand, then get a bit of radio play, a larger gig, a record deal. One in 20.000 get BBC acknowledgment. A hard , hard career to follow. With no support from the UK Government. There are many reasons why live music, is in such a bad state. No more Top of the pops, no financial support, a lack of imagination with record labels. But the extremely high price of beer, is killing pubs at a rapid rate. Every town, is being raped, of the grass roots venues. Venues being sold off for development, for a fast profit.
Symond Lawes.
Independent venues are more than just places to see bands – they’re at the heart of their communities. But if the music industry doesn’t step in soon, we’ll be writing even more obituaries for these vital outposts of culture
What makes a great venue? From the perspective of musicians, it’s when owners realise that good customer service is at the core of everything they do. Give the musicians the basics so they are able to do their job. That includes a comfortable and warm backstage room, plenty of time for a sound check, a respectful crew and a good sound system. Most of these things can be achieved with common sense more than money. But can owners of venues really raise the bar if all they offer is a fridge stuffed with Red Bull? Sadly the lack of resources is keeping standards too low for independent music venues in the UK, compared with, say, the rest of Europe.
Often, venues don’t feel like an artist’s home any more. They’re treated as normal, independent businesses rather than being valued as centres of culture in their communities. Venue owners are often former musicians and they are passionate about live music. But even the best of them are forced into dark alleys to survive, making compromises and potentially killing their passion for the music as it’s dragged down into the shit with them.
Last week, I was a panelist at Venues Day, a conference that was organised by the Music Venue Trust and Independent Venue Week about the future of independent music venues in the UK. I was asked to represent the point of view of the artist, discussing what makes a good venue great.
Mindofalion Live and raw in 2014. The grass roots of music, which becomes a worldwide export
Madame Jojo’s Placards outside Madame Jojo’s nightclub in London. Photograph: Justin Tallis/AFP/Getty Images The event took place at the Purcell Room, in London. It was the first time I’d taken part in a conference. Venue owners from all around the UK had filled the room, and someone had told me the participants were “very angry”. I had no idea what to expect, although I knew very well that many small, independent music venues have been in crisis for a long time.
I got involved with the issue the day my favourite venue in London, the Luminaire, shut down in 2009. That day, I lost more than just a place to see live music – I lost my second home. As I walked into the Purcell Room, it was even more clear to me that the owners of such venues need help. They need money, and they need it now, or more of the hundreds of venues that are essential to the culture of the UK and the music business in particular, will follow the fate of Madame Jojo’s and the Buffalo Bar in London, which are each soon to become extinct.
“This has to be addressed at the very top of Government, Live music venues are the training ground for one of Britain’s largest exports, and Icon of pride, which excludes, no class, age or race“
The disastrous financial situation of independent music venues has direct consequences for everyone, including musicians. Take branding. No artist should have to play with a Jack Daniel’s logo on the stage if they don’t want to, or a Vodafone sticker on their monitors if they don’t want to. Artists should not become vehicles for advertising if that’s not how they choose to run their business. Don’t get me wrong, I am not 100% against branding; I understand the need to raise money. But the stage is a sacred place, and if a venue makes a deal with a beer company, it should not involve the musicians.
Let’s take another example: during Venues Day, many owners acknowledged that club nights are how they’re able to survive these days, which means they book two events in one night. Who can blame them? They need money. But what does it mean for the artists? Well, it means that even if they sell out a show, the promoter might book a club night to start after you finish. They eject you, your crew and your fans at 10pm, then a DJ comes in and a whole new crowd invades the premises. Instead of playing at 10pm, your show needs to start at 8.30, which means support bands have to play at a painful 7.30pm. Obviously, there is no time after the gig to sell your merch or to meet your audience. Not only does it kill the band’s small chance of making extra money, but it also kills guitar music. Who wants to see rock’n’roll at 8.30 at night?
Another iconic Music venue, the 12 Bar, on Denmark Street, London. Right in the heart of Britains world famous Tin Pan Alley. Been handed the death sentence, at the end of 2014, by Westminster council, In favour of commercial short term property speculators.
It is urgent that we find solutions to finance independent music venues which respect the spirit of live music and musicians. Artists are their customers, too, and we know that branding and club nights are not enough to keep some of our venues afloat.
How can we achieve this? One solution became apparent during the conference, where owners were joined by promoters and booking agents. Let’s do the maths: the venue owners need money and the large agents need to make a healthy profit. Got it? The last panel of the day, entitled What’s Next?, was supposed to address solutions available to venue owners. I took the mic to suggest that the industry itself should fund small venues. Agents, big promoters and venue groups should reinvest part of their annual profits into small venues. This is an idea my friend Andy Inglis, who used to co-run the Luminaire, has been talking about for years. After all, they belong to the same industry, don’t they? Just because small venues are the grassroots of the industry, that doesn’t have to mean they can’t benefit from the profits the others make.
I was surprised by the audience’s lack of response. The Music Venue Trust cautiously expressed its intention to create a charity system to support small independent venues, but I didn’t get the feeling it would pick up the funding idea and make it a priority. From what I understood, the two main ideas taken from the day were the need for tax cuts for small venues and an online resource for venues to share ideas and advice. Although it is important to begin with a couple of rallying points and get recognition from government, I still believe that music industry support is essential for the survival of independent venues.
At this point in the conference, I didn’t get a sense of much anger or desperation in the room. I could only assume people were too scared to speak up. Or maybe I’m totally wrong and most venues don’t want funding to come from the industry. I believe the idea is more popular among professionals than we think, but maybe it demands a bigger effort – or someone, a hero, to fight for it.
Next January, The band Savages and I will settle in New York City for three weeks to play a series of club shows. Sold out all nine shows in just one hour, which has never happened to us so fast before. Could this become a new model? Audiences love to see live music in small venues. Let’s hope they survive before we realise how much we needed them.
Find more information about Venues Day 2014, the speakers and partners on venues-day.com
So I love me some Laurel Aitken, and I’m singing along in my car to Sally Brown driving down the highway and my son starts laughing. I’ve belted out these lyrics so many times I don’t hear them anymore, but my son’s fresh ears pick up on perhaps the silliest words to ever grace a ska song–yes, the cukumaka stick. What the heck is a cukumaka stick? I decided I’d find out.
The cukumaka stick is actually a coco macaque stick. It was first used by the Arawaks in battle, even though they were largely a peaceful people. The Arawak, or Taino Indians as they were sometimes called, were one of the native people of the Caribbean. They came to the islands of the Caribbean from Guyana or perhaps from other islands in the Greater Antilles and the Bahamas. They were still a Stone Age people whose tools were primitive and they were an agricultural and fishing people.
The Arawaks used the coco macaque, a heavy solid strong stick or club, as a tool, but they also used it to bludgeon their victims or enemies in combat. In Haiti, the coco macaque stick was called “the Haitian Peace Keeper.” In Cuba, where Laurel Aitken was born, it was called “the Cuban Death Club.” And in New Orleans, the coco macaque stick is called “the Zombie Staff” or “Spirit Stick.”
The coco macaque stick was used in Cuba and Haiti as a weapon and became a part of the cultural vernacular after it was used by the dictatorial regimes in Cuba and Haiti against political activists. During the regime of Papa Doc in Haiti, the coco macaque stick became a symbol associated with the “guaperia,” or his military. According to one article, the “Cocomacaco was the main weapon of the notorious tonton macutes, his the personal body guards.”
The Daily Gleaner on March 1, 1915 wrote of a coco macaque stick when reporting on a corrupt Haitian dictator who stole money from the country’s coffers. It stated, “He could only find a few thousand pounds to seize, though he sent an army to make the levy: an army strongly armed with superdread-nought cocomacaque sticks.”
Aitken is likely informed by many of these interpretations of the coco macaque stick, but perhaps none as much as the one in his own country which saw the coco macaque stick as a weapon associated with slavery. On the Cuban sugar plantations, slave owners beat their slaves with a coco macaque stick. The weapon later became a “tool of correction” used by men on women, and there was a Cuban proverb that said that wives should be “corrected with cocomacaco hard,” which may also shed light on why, when Laurel Aitken was once asked about this lyric, he hinted at a sexual connotation, as was common in the calypso, mento, and subsequent musical traditions–just think of Jackie Opel’s “Push Wood” for an example with a similar object–wood–but there are dozens if not hundreds of others with different objects–shepherd rods, needles, etc.
The coco macaque stick also had a life all its own. The Taino Indians and Haitians who practiced Voodou believed that the coco macaque stick walked by itself. The owner could send the coco macaque stick to run errands or dirty work, and if the coco macaque stick hit someone on the head, they would then be dead by morning.
Here is some information I found in an article on voodoo: “Coco macaque is what many refer to as a very real magical Haitian vodou implement or black magicians helping tool. Made of Haitian Coco-macaque palm wood or what ever wood one has at hand it is basically just simple thick 1 to 2 inch wooden cane, which is supposed to be possessing one of many magical powers, The strangest one is that to be able to stand up and walk on its own. Though it’s appearance of walking is described more like a hopping or bouncing action. This Voodoo Magic walking stick is not bound by gravity and is said to bounce off of houses and homes and even roofs as it travels to it’s commanded destination. Sometimes many people might refer to them as Voodoo Zombie Canes and swear that by all known accounts and means that they or it is possessed by the spirits of the dead. By all old Haitian accounts many will tell you that it is a simple design or sometimes crudely hand carved by a voodoo black magic priest using what ever found wood is available to them at the time. And it is a cursed or controlled by specific spirit that causes the walking stick to appear to move all by itself.”
Here are the lyrics to that classic Laurel Aitken tune, Sally Brown:
She boogey, she boogey, she boogey down the alley Let me tell you about Sally Brown Sally Brown is a girl in town She don’t mess around Let me tell you about Sally Brown Sally Brown is a slick chick. She hits you with a cukumaka stick Cukukukukumaka stick Hits you with a Cukumaka stick
Colin Harvey aged 47 was attacked on his way home, late Friday night/Saturday morning 1am 1st November 2014
All he knows of The attackers, was a group late teens about 5 or 6 of them, Chatham Court, Station Approach road, Ramsgate.
Sherina ‘Rena’ Burke says. One lad was about 6.2 the others about 5.6 /5.7 about 1am yesterday morning Don’t know if, or who who’s dealing with it at the Police station, as we left about midday so he could get cleaned up and have a sleep. Not even sure he was going to proceed with dealing with the old bill ! Oh and his wallet was missing too.
Locals we think, but Colin didn’t recognise any of them. The poor neighbour phoned the police, but was too frightened to open the door as she was elderly, I’m sure some one will find out something as they are bound to brag to the wrong person !! Colin’s spirits remained high, he had us all laughing, not sure if I’d have been so upbeat, I’m glad they didn’t knock that out of him. What a trooper !
This attack happened feet from his door 6 youths (late teens) were sat on the steps leading to his door he asked them to move and they attacked like a pack of animals ..he has remained in good spirits and still has his sense of humour, even after cracked ribs, Broken nose, fractured jaw, missing teeth, two black eyes and a large shoe print bruise across his face x Been a skinhead since his teens not that it makes a difference !!
Skinhead for Life
Colin is well liked, born and lived his whole life here, has had the girls arriving in droves yesterday with beer baccy soup etc. Colin is a regular attender of skinhead events, and is a big ska and oi fan, one of the crowd. He was wearing one of our Great Skinhead Reunion Shirts, So this is an attack on all of us. Do your bit for a brother
Anyone in the area, can you please post this around. The lads are probably boasting, and could be local.
Ramsgate , is situated on the South East coast of England in Kent, quite a run down area, and is mainly recognised as a major ferry port for Europe. A close knit local community, but does attract alot of transient people. If you saw, or know anything, lets help to get justice for Colin.
If you have any info, please let us know,or contact Kent police on 101
John Lydon told an Oxford audience that all religion is “vile, poisonous and idiotic” and spoke of his exposure to paedophile priests as a young boy.
The former Sex Pistols and current PiL front man was speaking to an audience of around 300 at Oxford University’s Sheldonian theatre on Monday evening (December 8). It was his final public appearance to promote his 2014 autobiography, Anger Is An Energy.
During the talk, the punk icon took a swipe at Mick Jagger for his “embarrassing” performance at Glastonbury last year. Discussing his musical future, Lydon said he’d give up music “only if I got bored with it, and as long as there’s human being in the world, I’m not going to get bored”.
When interlocutor David Freeman asked if there was an age limit on performing, he replied: “No, only if you’re Mick Jagger. Did anybody see last year’s Glastonbury? I mean come on Mick… it’s not about age here, its about the show off bullshit… I wanted the Stones to give us the juice, the stuff that really put them there in the first place.”
He added: “But no, it’s Mick in ladies’ tights and his testicles are frocked and he’s running around like a speed freak and then there’s the band looking incredibly embarrassed and wearing the awful, I call them Tommy Hilfiger kind of colours, like Cliff Richard-on-holiday wear. And if I turn into that… then you’re all welcome.”
Asked about a possible future for the Sex Pistols however, Lydon replied, “Oh no, that’s finished. I mean have you seen us? I mean We’ve all put on weight but Mr Jones here [guitarist Steve Jones] is coming it at 500 pounds! And I did the butter advert!”
On a more serious note, Lydon also said in his talk that he was put off singing because of his mistrust of priests. “My early childhood, as far as singing goes, was spent deliberately not knowing how to sing, because I was raised a Catholic, and yeah, those priests were at it. So what you would do is everything in your heart and soul not to be co-opted into the choir because that meant the priests had direct access to you. And once that happened to you there weren’t nothing you could tell your mum and dad, because it would be mortal sin to accuse a priest of any wrong doing.”
He continued: “All religion to me is vile and poisonous and idiotic. They spend all their time trying to make you believe things that can’t possibly be true. Sounds a lot like the Tory party.”
The appearance was Lydon’s last in promotion of the book. The message of the autobiography, he told the audience, is that “self pity is for arseholes”.
A group of Teddy Boys admire the passing Teddy Girls on Clapham Common 1954.
History of the British Teddy Boy Movement
Teddy Boy Mike waits for his friend Pat on a cleared Bombsite, London 1955.
The origins of the Teddy Boys go back to the late 1940’s when Saville Row Tailor’s attempted to revive the styles of the reign of King Edward VII, 1901-1910, known as the Edwardian era, into men’s fashions. The Teddy Boy fashion of the fifties has its origins in what was an upper class reaction to the austerity imposed by the socialist government in the years following the World War II.
EDWARDIAN STYLE – a photograph from the Tailor and Cutter & Women’s Wear, June 23, 1950 with the accompanying text:
“Following on our article concerning the dress of the students up at Oxford, which we printed in our June 9th issue, we show on the right(above) a photograph of Mr. Hugh Street, an Oxford undergraduate who favors the individual in single breasted suits.”
“His jacket is generously skirted and button-four with a very short lapel and squarely-cut fronts. Jacket pockets are slanted and are offset by narrow trousers (narrow all the way – not pegged topped) and double breasted waistcoat. The Oxford breeze obliginly blows the left trouser against the Street leg and reveals a fashionable half boot.”
Wealthy young men, especially Guards officers adopted, the style of the Edwardian era. At that point in history, the Edwardian era was then just over forty years previous and their grandparents, if not their parents, wore the style the first time around.
Young Oxford undergraduates wearing elements of the neo-Edwardian style in the early 1950’s.
The original Edwardian revival was actually far more historically accurate in terms of replicating the original Edwardian era style than the later Teddy Boy style which was a fusion of British Edwardian and American Western styles. Although there had been youth groups with their own dress codes called ‘Scuttlers’ in 19th century Manchester and Liverpool, Teddy Boys were the first youth group in England to differentiate themselves as teenagers, helping create a youth market.
The neo-Edwardian look worn by an off-duty Guards Officer creted by Saville row Tailors in 1948.
“Originally, the Edwardian suit was introduced in 1950 by a group of Saville Row tailors who were attempting to initiate a new style. It was addressed, primarily, to the young aristocratic men about town. Essentially the dress consisted of a long narrow lapelled, waisted jacket, narrow trousers (but without being ‘drainpipes’), ordinary toe-capped shoes, and a fancy waistcoat. Shirts were white with cut-away collars and ties were tied with a ‘windsor’ knot. Headwear, if worn, was a trilby hat. The essential changes from conventional dress were the cut of the jacket and the dandy waistcoat. Additionally, barbers began offering individual styling, and hair-length was generally longer than conventional short back and sides.”
The description above was obtained from the typeset of a picture of the ‘authentic’ Edwardian dress which was put out by the Tailor and Cutter and printed in the Daily Sketch, 14th November 1953, in order to dissociate the ‘authentic’ from the working class adoption of the style.
TEDDY BOYS – the real thing- who visited “The Post” to demonstrate the authentic version of this youthful London craze. David Kelly (left) is in “Mississippi gambler style” Tony Griffith (middle) is true to the trend though in no particular style, and Ronald Bunting is in exact replica of Edwardian Fashion.
The principal features are the long coats with fur trimmings (velvet) the drainpipe trousers short of the ankles, the “Slim Jim” ties, fancy waistcoats and gaudy socks. Dressy materials like barathea and gabardine are essential. Between them, they have 10 other similar costumes.
The three youths, all 18 are native Londoners and of the opinion that Wellington’s “Teddy Boys” are not really that because they don’t dress as well.
Wellington Evening Post (New Zealand) Monday May 30th 7th 1955.
The emergence of the Working Class Edwardian
The ‘Edwardian’s’ or a least ‘The Working Class Edwardian’ emerged without much warning ……. There was little preparation for his appearance as a fully fledged deviant, ( a person defined as a social problem) …. He had curious parents; one was the upper-class Edwardian dandy, the other the older delinquent subculture of South London …. his clothes were originally worn by the middle and upper classes, but this was only for a short period.
Swindon Teddy Boys at the Hammersmith Palais, London 1955.
….Indeed the style was worn throughout the 1950’s, but its meaning changed dramatically over the decade …. When the long jackets and tight trousers covered the middle class, the fashion was proclaimed a pleasing innovation, but it was rapidly re-appraised when it spread to young working-class males in 1952. It seems that these new ‘Edwardians’ were ‘Spivs’ not the ‘respectable’ working class …. as a result, the middle class felt that they could no longer share the style with its new adherents.
Teddy Boys and Girls at The Locarno, Swindon, Wiltshire in 1954
In 1948 Saville Row Tailors got together to push the style on to the young Mayfair bloods, the Guardees, and onto the Businessmen, they pushed it so successfully that it then became the uniform of the dance hall creepers.
“It means” explained a disconsolate young ex-Guardee over a champange coctail, “That absolutely the whole of one’s wardrobe immediately becomes unwearable” Those who now wore Edwardian dress were described as delinquents …. Unfavorable social types were summoned forth to define them as, ‘zoot-suiters’, ‘hooligans’ and ‘spivs’ …. The newspaper that these comments appeared in did not hesitate to award them an unambiguous identity …. The clothing was unchanged, but its wearers had translated it into a stigma.
Teddy Boys at High Wycombe, Buckinghamshire in 1957.
Knowing the ingrown conservatism of any English working-class community and its opposition to dandyism and any hint of effeminacy, it must have taken a special boldness for the first Teddy Boys of South London to swagger along their drab streets in their exaggerated outfits.
Teddy Boys Tony Ackrill, Tony Bond and Bill Ferris at Faringdon Road Park, Rodbourne, Swindon, Wiltshire in 1954.
The question which has to be asked is how had this style managed to cross the River Thames? It could hardly have come direct from Savile Row. The general explanation is that it reached South London via Soho. It was a new post-war development that young manual labourers from South London, especially those who had seen military service, went far more readily than before for their evening’s entertainment to “the other side”, that is, the West end, the square mile of large cinemas and little clubs, jazz haunts and juke box cafe’s, which around Soho abut on theatre land and fashionable restaurants.
Teenagers at the Corbett Hospital Fete, Stourbridge, Worcestershire in August 1957 – note the Teddy Boy on the right with the drape with the half-moon pockets.
It was Soho that the Elephant Boys were said to have encountered the new fashion of dressing eccentrically, through meetings either with young Mayfair Edwardians or the latter’s Soho imitators. Anyhow, the novel fact was that they picked up the fashion and imitated it, perhaps because its look appealed to them, but probably also because its exaggeration corresponded to something in their own outlook, a nagging dissatisfaction, a compelling demand to draw attention to themselves.
Some young Edwardian’s form Wolverhampton around 1955.
Spivs, Cosh Boys or Creepers
Spivs
Richard Attenborough plays ‘Pinkie’, a typical ‘Spiv’ dressed in a long double-breasted suit with a Trilby Hat in the 1947 film, ‘Brighton Rock’ alongside Hermoine Braddely. The long jacket can be seen to have been heavily influenced by the American Zoot Suit and is regarded as the precursor style to the Edwardian look.
During the second World War, the ‘Spiv’ was born and originated in the ‘Borough’ of Southwark in South London. Spiv’s were a particular type of petty criminal who dealt in illicit, typically black market goods of questionable authenticity.
The image of the Spiv was a slickly-dressed man offering goods at bargain prices. The goods that Spiv’s offered were generally not what they seemed or had been obtained illegally. The term Spiv was widely used during the Second World War and in the post-war rationing period of the late 1940’s and 1950’s. Spiv’s however by contrast to the Teddy Boys were much older men in their thirties, forties and fifties and although they adopted a certain dress style, they were clearly not teenagers. Nevertheless, the image and style of the Spiv is generally accepted by historians a precursor style to that of the Teddy Boy.
A spiv in 1945 with a Voigtlander camera for sale on the blackmarket in London.
Cosh Boys
Cosh Boys in Notting Hill, London in 1954 wearing finger-tip length jackets of a style which immediately preceded Teddy Boy style. Note the chain attached to the belt loop, which was a direct influence from the Zoot Suit.
Following on from the Spiv’s and during the early 1950’s some teenage gangs started to appear in the East End of London and they became known as Cosh Boys. The fundamental differences between the Cosh Boys and the Spiv’s was that Cosh Boys were much younger that the Spiv’s.Cosh Boys were also violent, but probably the most important element was that they were youths who had adopted the Edwardian fashion as part of their identity. It was therefore very easy to recognise them as they had started to adopt the long drape jacket with velvet collar and cuffs narrower trousers and a Slim Jim tie. Their hair was “long” and greased. These Cosh Boys terrified London society with stories of razor attacks, robberies, fights between gangs and assaults against the police.
A number of quotes from newspaper articles from the early 1950’s discuss the Cosh Boy, the clothes they wore and the fact that the general population regarded them as a menace to society.
The same two Cosh Boys at Notting Hill in 1954.
As early as 1951, Cosh Boys had been wearing finger-tip drapes (so called because they must reach as far as the fingertip when the arm is fully extended) bright ankle socks, fancy shoes with thick crepe rubber wedge soles (which are known to the connoisseurs as “Creepers”). The girls, or so the boys claim, are copying male hairstyles, especially the D.A. (so called because of it’s resemblance to a ducks rear). The costume most in favour now is a black be-bop sweater over a pencil skirt either slit or buttoned, a three-quarter check overcoat and three tier wedge shoes. – Daily Mirror October 28th1951.
The Sunday Graphic reported that the Police Forces of Britain are to “Get the first one in” against the teenage gangs of the big towns. A newly organised Police plan to rid the country of the Cosh Boys, the bicycle-chain thugs and the knuckle-duster gangs. The appointment of Flying Squad Chief Superintendant Chapman to the head of No.3 District Metropolitan Police, which covers the East End of London, is part of the new campaign. Toughness is the key and and the C.I.D. aided by the recent law making it a crime to carry offensive weapons “Without authority or reasonable excuse” – The Sunday Pictorial March 19th 1950.
Four Cosh Boys who robbed an old woman after one of them burned her face with a cigarette were jailed for five years. After hearing what they had done Mr Justice oliver told the prosecuting council ” I wish some of the persons who oppose flogging could have heard your statement” – Daily Mirror October 15th 1952.
James Kenny and Joan Collins in the 1953 Film Cosh Boy.
A British film was released in 1953 called “Cosh Boy” starring James Kenny, Joan Collins, Hermionie Baddeley, Hermioine Gingold, Betty Ann Davis and Robert Ayres. The film was based on an original play by Bruce Walker, and tells of the exploits of 16-year-old delinquent youth Roy Walsh (James Kenney) and his gang in post World War II London. The characters portrayed in the film would later tar all Teddy Boys with the same brush as being juvenille delinquents.
Another nickname which was given to Teddy Boys in the early 1950’s was “Creepers”, this derived from the dance – “The Creep” by Yorkshire Big Band leader, Ken Mackintosh. This was a dance performed by Teddy Boys and Girls before the advent of Rock ‘n’ Roll in Britain.
A well known dance that the Teddy Boys adopted was ‘The Creep‘, a slow shuffle of a dance so popular with Teddy Boys that it led to their other nickname of ‘creepers’.
The Creep by Ken Macintosh
Writers Paul Rock and Stan Cohen date the crossover from upper-class fashion to working-class youth style at 1953 and they comment that the new Edwardians (Teddy Boys) were ‘lumpenproletarian “creepers” ‘ (a German word literally meaning “raggedy proletarian” which is derived from the Latin proletarius, a citizen of the lowest class) and not of the ‘respectable working class’. Writer T.R. Fyvel’s account explains that the Edwardian fashion was usurped by working-class youths in 1953 after it had been ‘launched from Savile Row … as an answer to American styles’.
10th October 1953: London gang member Colin Donellan dressed in fashionable Edwardian Teddy Boy style outside a Cecil Gee shop.
It was bold and rebellious in its own right before its usurpation by Teddy Boys because it was an extravagant upper-class snub to the post-war Labour Government and its message of austerity. Fyvel claims that, in this form, the fashion was shortlived because, having started in Mayfair, it soon vanished from London and entered the suburbs. In the meantime it was transported and transformed to the South London working-class areas of Elephant and Castle, Lambeth, Vauxhall and Southwark, where it retained its meaning of social revolt but in a new context, that of petty crime and swank, with clear connections to earlier groups like Spivs.
Two smart Teddy Boys pictured in Worthing, Sussex with the Ted on the left wearing a brocade waistcoat with velvet trim.
Edwardian dress began to be taken up by working class youths sometime in 1953 and, in those early days, was often taken over wholesale (The Daily Mirror of 23rd October, 1953, shows a picture of Michael Davies, who was convicted of what later became known as the first ‘Teddy Boy’ killing, which would bear this out. In fact the picture shows him in a three piece matching suit, i.e. without the fancy waistcoat.)Leonard Sims, a young Teddy Boy sports his newly tailored Drape jacket with flap button-down pockets. The photograph was part of an article published in the daily Mirror Newspaper on Friday 13th November 1955 entitled Why I wear these Togs.
The Boys from the Elephant
One theory as to how the Edwardian style was adopted by working class youths was that some young men from Elephant and Castle called the Elephant Mob were on a recce in the West End and were impressed by the rather flashy and expensive-looking new Edwardian-style and quickly took it for their own.
Tony Reuter, one of the Elephant Boys posing as a Teddy Boy for The People Newspaper in 1955.
Around 1950/51 these same young men from around Elephant and Castle, Lambeth and the Borough (Southwark) having appropriated the uptown Edwardian clothes started to mix it up with the look of a World War Two Spiv. In addition they borrowed the hairstyles and style influences of American Westerns (the Mississippi gambler maverick tie for instance) that were hugely popular in the early fifties.
A group of Teddy boys find themselves with nowhere to go and hang around on the Old Kent Road at Elephant and Castle, South London, 13th July 1955.
It would seem however, that there is somewhat of a case to suggest that the gang from Elephant & Castle who had been impressed with the upper class Edwardian dress that they had seen in Mayfair could well have been the first to start the Edwardian working class style in 1950/51. This was later described in T.R. Fyvel’s book, “The Insecure Offenders” as being The Fashion from the Elephant,in other words it could be said that there is a probability that some members of “The Elephant Boys” could well have been the first Teddy Boys!
Outside the ABC, Elephant & Castle, 1954.
All of the Elephant Gang were snappy dressers. Suits cost roughly the equivalent of two weeks’ wages or more. They were made to measure by excellent tailors on the basis of a deposit and some of the balance paid at each of the two fittings with the remainder paid on collection. The style varied but was never outlandish with generally two buttoned conventional suits.
Boys wearing Edwardian style clothes at the “Teen Canteen” at Elephant & Castle, South London, July 1955 – note the unusually long sideburns of the Teddy Boy with the double-breasted waistcoat for the period.
When the Edwardian fashion came in at Elephant & Castle, the style was a three or four buttoned three piece suit without velvet collar, although this sometimes appeared on overcoats. Fashionable materials at this time were mohair or twenty-two ounce worsted in say clerical grey. Just try to buy that material nowadays. Amongst notable tailors were Harris and Hymies, both in the Cut near Blackfriars; Diamond Brothers at Shaftesbury Avenue; Sam Arkus in Berwick Street, Soho; and Charkham’s of Oxford Street.
The Teddy Boy Fashion spreads throughout Britain.
Young Teddy Boy Frank Harvey in Tottenham, North London in 1954 (from the Picture Post)
Although the popular press of the day claim that the working-class Edwardian fashion was initially worn in south and east London during the early 1950’s, the fashion was actually taking hold all over the country at the same time. Examples of this can be found in Newspaper reports and Photographs which confirm this.
A young Teddy Boy – George taken in the traditional terraced streets of Salford, Lancashire – mid fifties.
This potent fashion statement of wearing the Edwardian style could very well have been the first time teenage boys developed their own style of clothing that differentiated from their fathers or elder brothers. It was a conscious and colourful attempt, just like the posh dandies in St James, to rebel against the grey post-war austerity that had enveloped the country after the war. These fashionable young men from South London and elsewhere would later be known as Teddy Boys but the term had not been invented at that point in time and the boys were then simply known as Edwardian’s.
Teddy Boys outside ‘The Royalty’ Mecca Dance Hall, Tottenham, London 29 May 1954.
There are of course many differing accounts of where the Teddy Boy style actually started and the ensuing pattern of geographical expansion. Some writers, for example, maintain that the first Teds emerged in the East End and in North London, around Tottenham and Highbury, and from there they spread southwards, to Streatham and Battersea and Purley, and westwards, to Shepherds Bush and Fulham, and then down to the seaside towns, and up into the Midlands until, by 1956, they had taken root all over Britain.
Teddy Boy, Roy Bradley aged 16 in 1955 at Peterborough.
There is however now more evidence to support the view that the working class Edwardian style and fashion actually started around the country at around and about the same time. Part of the reason that South London is seen as the birthplace of the working class Edwardian style is because the popular press of the day reported the emergence of the style in the London Press. However there are many reports of the style being adopted in other parts of the country in the early 1950’s with young men wearing tighter than normal trousers, long jackets, ‘brothel creeper’ shoes and sporting Tony Curtis hairstyles.
In 1953, the major newspapers reported on the sweeping trend in men’s fashion across all the towns of Britain, towards what was termed the New Edwardian look. However the working class Edwardian style had been on the street since at least 1951, because the style had been created on the street by the street and by working class teenagers and not by Saville Row or fashion designers such as Hardy Amis.
The influence of the Zoot Suit
As early as 1941 the drape style jacket can see to be emerging through the Zoot Suit. These non-delinquent youths who are Jitterbug fans are wearing Zoot suits, most of which are single -breasted and not double-breasted as is typical of most Zoot Suits.
Due to ignorance, the popular press at the time got the emergence of the working class Edwardian style confused with the American Zoot suit and featured articles and reports of the growth amongst working class teenagers of Zoot Suit Gangs.
Zoot Suits nevertheless, are known to have had a direct influence on the re-emergence of the Edwardian style. Zoot Suits originated in the Harlem district of New York in the 1930’s and were associated with black American Jazz culture and later adopted by Hispanic Americans during the early 1940’s. There was a similarity between the long jacket of the Zoot Suit and the Edwardian Drape Jacket insofar that it was a longer than conventional length.
Three Jamaican immigrants,(left to right) John Hazel, a 21-year-old boxer, Harold Wilmot, 32, and John Richards, a 22-year-old carpenter, arriving at Tilbury Docks, Essex on board the ex-troopship SS Empire Windrush on 22 June 1948, smartly dressed in ‘Zoot Suits’ and trilby hats.
The American Zoot Suit by way of comparison features high-waisted, wide-legged, tight-cuffed, pegged trousers, and a long double-breasted jacket with wide lapels and wide padded shoulders. It is generally worn with a Fedora Hat. Zoot suits usually featured a watch chain dangling from the belt to the knee or below, then back to a side pocket, which was a feature adopted by British Teddy Boys. The creation and naming of the Zoot Suit have been variously attributed to Harold C. Fox, a Chicago clothier and big-band trumpeter Louis Lettes, a Memphis tailor; and Nathan (Toddy) Elkus, a Detroit retailer. The name ‘Zoot’ is thought to have been a corruption or reduplication of the word suit.
The first appearances of Zoot Suits appearing in Britain was when a number of Black American soldiers wore Zoot Suits in Britain whilst on R & R in Dance Halls in Britain during World War II. Many West Indians, particularly Jamaicans then brought the suit to Britain during Commonwealth Immigration in the late 1940’s and 1950’s. The Zoot Suit most certainly had some influence on Saville Row Tailors during the re-introduction of the New Edwardian style in the late 1940’s and early 1950’s.
The ‘Edwardian’ becomes the ‘Teddy Boy’
Turning the corner into Princedale Road, North Kensington, Roger Mayne saw a group of young Teddy Boys whom he thought ‘a bit sinister’. Crossing to the opposite side, he had got past them when one called out, ‘Take our photo, Mister!’. Mayne turned around and took a number of photos – he ‘wasn’t going to miss a chance like that’. ‘Teds’ had attracted a violent and criminal reputation. Some carried flick-knives.
The name “Teddy Boy” however, was not officially born until September 23rd 1953 when a Daily Express newspaper headline shortened Edward to Teddy and coined the term ‘Teddy Boy’(also known as Ted). Nevertheless, it is also known that a number of girlfriends of working class Edwardian’s were referring to them as Teddy Boys well before the Daily Express used its media power to officially christen Edwardian’s into Teddy Boys.
This choice of dress by working class youngsters was, initially, an attempt to buy status since the clothes chosen had been originally worn by upper-class dandies. These were then quickly aborted by a harsh social reaction.
It should be mentioned however, that at the peak of the Teddy Boy movement in 1954/55, the number of fully bona-fide Teddy Boys in the Greater London area did not exceed a top figure of 30,000. This fact dispenses with the modern idea that all British teenage boys in the 1950’s were Teddy Boys.
Teddy Boy George Lamont in a black and white ‘dog-tooth’ drape jacket with black velvet collar and cuffs with his girlfriend, Teddy Girl Edna Hockridge, Aberdeen Scotland 1955.
In 1954 second-hand Edwardian suits were on sale in various markets as they had become rapidly unwearable by the upper-class dandies once the Teddy Boys had taken them over as their own. This was then followed by by the Teddy Boys creation of their own style via the modifications already outlined. This, then, was the Teddy Boys one contribution to culture: their adoption and personal modification of Savile Row Edwardian suits.
Teddy Boys and National Service.
“National Service, unfortunately, aggravates the trouble. Most boys regard it as a tiresome chore that has to be completed before life really begins. Between school-leaving and call-up there is little incentive to settle down.”– Unknown Newspaper column 1954.
Many people tend to forget that most teenagers who had started to adopt the Edwardian style were leaving school and entering the workplace at 14 and 15 years of age. The boys would then later at the age of 18 (or 21 if serving an apprenticeship) be called up for National Service into the British Armed Forces. In many cases the boys would be sent to overseas trouble spots such as Egypt during the Suez crises in 1956, the Mau Mau uprising in Kenya during the 1950’s and Aden. Many older people who had previously served in the armed forces had the view that National Service would ensure that these youngsters would ‘get their hair cut’ and have the Ted Style ‘beasted’ out of them.
This was however not the case and many National Servicemen kept the Edwardian style holding onto the addage that whats under the beret is mine and what is outside is the Army’s. However, a number of Army and Air Force units did everything they could to knock this Teddy Boy style out of their squaddies and airmen with limited success. Here is an example of this from the Daily Mirror, June 11th 1955:
‘The order was given “on parade in civvies”, it was quite the strangest parade in the garrison’s proud history. Some of the men wore Edwardian suits, drainpipe trousers and long, tight-fitting jackets, drape suits. They had ‘jazzy’ shirts and ties, with fancy shoes “to match”. The C.O. (Commanding Officer), six foot tall tough looking Colonel R.G. Pine-Coffin, D.S.O. stood and stared then banned the lot. In future, he ordered only modestly cut lounge suits, sports jackets or blazers and flannels or uniform may be worn by men “walking out” off duty. He added“When I saw how some of my went about Aldershot, I just had to order this Parade. I expect a few, the few who delight in the extravagant dress of Hollywood or East End Spiv’s feel that their liberties are being interfered with, but the Edwardian Suits, fancy shoes and jazzy ties and socks I have seen some wearing are not becoming of a soldier. We’re a proud lot in the Airborne and feel that these modern fashions that a few of the chaps like, rather let’s the mob down!”.’
It should be made clear however that these young Edwardians were only teenagers and thereafter society expected these same young Edwardian teenagers to grow out of this rebellious style – make sure they had a regular job, get married, have children and settle into 1950’s family life.
Bob Corbett, 17 of Liverpool wears a silver grey suit with black lapels and black piping and brown suede shoes. A slightly advanced version of an orthodox Teddy outfit June 1954.
Many young men in the mid-fifties however could not actually afford to purchase the entire Teddy Boy outfit and would wear only elements of it. The shoes were an affordable part of the Teddy Boy style; brothel creepers, lots of entwined leather on the top and thick crepe soles. That element spread as shoes were more readily available than the clothes themselves.
A group of Northampton Teddy Boys all wearing Drape Jackets.
The sartorial signifiers like ‘drain-pipe’ trousers may well have identified a Teddy Boy however, this would have only been the case within the ‘teens and twenties’ age bracket. Male teenagers sported certain signs of peer group belonging, like the hair, the trousers and the shoes, but the Teddy Boys uniform in its entirety was not widely adopted by the mainstream teenager. It tended to be those Teddy Boys in gangs who would wear the whole regalia.
Outside of London, few youths adopted the whole of the Teddy Boy regalia, rather they took on only parts of it – the ones that they could get away with if they could afford them, ‘there were a lot of the drainpipe trousers and haircuts and things like that’.
A Teddy Boy dances with his girl at The Royalty Mecca Dance Hall, Tottenham, London 1954.
It is estimated that in terms of numbers in 1953-54 there were a ‘few thousand’ Teds and that they roamed the streets in gangs and that they were territorial and occasionally violent towards other Teddy Boy gangs.
Bob Aber, a then young Teddy Boy from Northampton photographed in London by John Facer in a single link two piece drape suit (the shadow). Note the photograph was made from the negative placed the wrong way round.
The advent of Rock ‘n’ Roll music in Britain – the Teddy Boys make this their own!
In 1954 Rock ‘n’ Roll had not really been heard of in the UK, it wouldn’t arrive on these shores until as a main stream music until 1955/6. However, it is a mistake to believe that Teddy Boys and Girls did not have an interest in music, prior to the advent of Rock ‘n’ Roll. Dance Halls were extremely popular places with young adults during the early 1950s and there were plenty of new dance crazes to keep them interested.
Although Teddy Boys are associated with Rock ‘n’ Roll music, the style actually came before the music. Rock ‘n’ Roll was generally adopted by the young generation (which of course included the Teddy Boys) from 1955 when the film, Blackboard Jungle, was first shown in cinemas in the Britain.
By 1955, Britain was well placed to receive American rock and roll music and culture. It shared a common language, had been exposed to American culture through the stationing of troops in the country, and shared many social developments, including the emergence of distinct youth sub-cultures, which in Britain of course included the Teddy Boys. Trad Jazz became popular, and many of its musicians were influenced by related American styles, including boogie woogie and the blues. This was a style that tended to be followed by University students and tended to be shunned by working class Teddy Boys. The skiffle craze, led by Lonnie Donegan, utilised amateurish versions of American folk songs and encouraged many of the subsequent generation of rock and roll, folk, R&B and beat musicians to start performing.
Bill Haley and His Comets rehearsing at London’s Dominion Theatre, February 6, 1957.Bill Haley’s ‘Shake Rattle and Roll’ is certainly the record that introduced Rock and Roll to an unprepared British Public. But most people will probably tell you that it was another record that started it all. That other record was ‘Rock Around The Clock’ which was recorded in 1954, but didn’t chart in the UK until October 1955. However, it was still in the chart when ‘Rip It Up’, Haley’s 11th UK success entered the chart at the end of 1956! ‘Rip It Up’ was almost the last in the amazing run of hit records that Bill Haley had issued in the UK during 1956.It was the beginning of something new, a wind of freedom. In Britain, in September 1956, Bill Haley had 5 records in the ‘Top 20’ and the film Rock Around The Clock was shown at 300 cinemas.
At the same time British audiences were also beginning to encounter American rock and roll, initially through films including Blackboard Jungle (1955) and Rock Around the Clock (1955). Both movies contained the Bill Haley & His Comets hit “Rock Around the Clock”, which first entered the British charts in early 1955 – four months before it reached the US pop charts – topped the British charts later that year and again in 1956, and helped identify rock and roll with teenage delinquency.
In 1956, the film, Blackboard Jungle made its premier at the Trocadero Cinema at Elephant & Castle in South London. It was then shown thereafter at Cinemas throughout Britain. At the end of the film, the song ‘Rock around the Clock’ was played and at the Trocodero, Teddy Boys danced with their girls in the aisles and when cinema staff attempted to stop them, they rioted and ripped up the cinema seats with flick knives.
This was replicated at copycat riots during the screening of the film at Cinema’s throughout the country. Teddy Boys had now embraced Rock ‘n’ Roll for the first time and made it their own. The government and media were outraged and the film was subsequently banned from many cinemas. The media jumped on this phenomenon, placing the new rock ‘n’ roll music and the Teddy Boys at the centre of all the rioting. This confirmed the pre-conception to many members of the establishment, that Teddy Boys were in fact Juvenile Delinquents and social outcasts.
Newspapers were filled with pictures of Teddy Boys and girls dancing and jiving outside the cinemas. The police were frequently involved in quelling, what was in many instances simply teenage high spirits. There can be no doubt that the media had a big hand in sensationalising the rioting and seat slashing, and thereby simply poured fuel on the smouldering embers of the Trocadero riot, and fanned the flames for what in many instances were obviously copycat riots. Blackboard Jungle was also the first major studio film to use Rock ‘n’ Roll on the soundtrack.
The success of the film, Blackboard Jungle, kick-started sales ofRock Around the Clock by Bill Haley and his Comets, which helped spark the advent of Rock ‘n’ Roll in Britain.
By the spring of 1957 Bill Haley & the Comets were never to enter the chart again, save re-issues of their previous material. Whatever doubts there may be about Bill Haley’s musical influences, he can certainly be credited with unleashing Rock and Roll on the British record buyer.
American rock and roll acts such as Elvis Presley, Little Richard and Buddy Holly thereafter became major forces in the British charts.
A young Teddy Boy with a Drape jacket and high-waisted trousers dances with his girl at a local Dance Hall.
A group of Brierley Hill (Dudley) Worcestershire Teddy Boys mid 1950’s
The initial response of the British music industry was to attempt to produce copies of American records, recorded with session musicians and often fronted by teen idols. More grassroots British rock and rollers soon began to appear, including Tommy Steele and Wee Willie Harris. During this period American Rock and Roll remained dominant; however, in 1958 Britain produced its first “authentic” rock and roll song and star, when Cliff Richard & the Drifters (later Shadows) reached number 2 in the charts with “Move It”. The 2is Coffee Bar in Old Compton Street, Soho in London’s West End became the home of and the birthplace of many of Britain’s home-grown Rock ‘n’ Roll Stars.
An Edinburgh Teddy Boy in a two piece drape suit that is in need of a good pressing – mid 1950’s.
At the same time in 1958, TV shows such as Six-Five Special and Oh Boy! Came about and promoted the careers of British rock and rollers like Marty Wilde and Adam Faith. Cliff Richard and his backing band, The Shadows, were the most successful home grown rock and roll based acts of the era. Other leading acts included Billy Fury, Joe Brown, and Johnny Kidd & The Pirates, whose 1960 hit song “Shakin’ All Over” became a rock and roll standard.
Brian Licorice Locking Roy Clark and Vince Eagers first appearance at the 2is Coffee Bar as the Vagabonds circa November 1957.
Teddy Boys are and were a totally British phenomenon as opposed to the other styles worn in countries such as the United States. Also don’t forget that Teddy Boys were listening and dancing to mainly Big Band, Jazz and Skiffle type music prior to the advent of Rock ‘n’ Roll.
Alec Cruikshank, a clerk in a City of London shipping office walking towards the Mecca Dance Hall, Tottenham, Middlesex (North London) on 29th May 1954.
Criminality and Clothes.
When teenager John Beckley was murdered by a Teddy Boy gang known as the Plough Boys in July 1953 after a fight that started on Clapham Common, the Daily Mirror’s headline ‘Flick Knives, Dance Music and Edwardian Suits’linked criminality to clothes.
Teddy Boys became regarded by many as the urban, unskilled working class boys, looking for an identity through the clothes they wore. A number of Teddy Boys pursued gang warfare and vandalism in both the streets and the dance halls, carrying coshes, bicycle chains, razors and flick-knives beneath their fine Edwardian style clothes. This reputation then gave any youth who wore elements of the Teddy Boys dress as being tarred with the same brush.
However to many this was a style of dress and a fashion to be worn and of course not all Teddy Boys were as the popular press described. The 1950’s was the first decade to produce teenage fashions, before this they were expected to dress similar to their parents. Following the war, when prosperity hit Britain, these working class teenagers could afford to buy their own clothes, although most shops only offered ‘off the peg’ conventional styles and many tailors refused to make up these ‘new’ fashions. The teenagers were now a marketing target that made 50’s fashion a symbol of a whole new lifestyle.
Teddy Boys were the first real high profile teenagers in Britain, who flaunted their clothes and attitude like a badge. It comes as no surprise then that the media was quick to paint them as violent and a menace based on a single incident. However, many Teddy Boys formed gangs and gained notoriety following violent clashes with rival gangs which were often exaggerated by the popular press.
Many negative newspaper headlines then appeared in the popular press and here are some examples from various cities and towns in England during the mid fifties:
“Cinemas, dance halls and other places of entertainment in South east London are closing their doors to youths in ‘Edwardian’ suits because of gang hooliganism. The ban, which week by week is becoming more generally applied, is believed by the police to be one of the main reasons for the extension of the area in which fights with knuckle dusters, coshes, and similar weapons between bands of teenagers can now be anticipated. In cinemas, seats have been slashed with razors and had dozens of meat skewers stuck into them.”
Daily Mail, 12th April 1954.
Edwardian spivs plan new swoop
GANGS MENACE RESORT
Police are Standing by
BRIGHTON, Saturday Night.
Britain’s most famous holiday resort, packed with Easter visitors in it’s Centenary year, is being terrorised by rival gangs of “Edwardian” thugs.
Gang fights between rival ‘Edwardian thugs’ from Southsea, Portsmouth and the East End of London came to a head in one of Britains most popular holiday resorts. In the month of March 1954 the youths, all dressed in the uniform of the of exaggerated Edwardian jackets and drainpipe trousers clashed with a local gang in a quarral over two girls. The visiting gang from Southsea got the worst of it. Two Policemen were called in to quell the disturbance.
The gang announced that they would return with reinforcements on Easter Sunday. Thus Brighton Police, many of them on special duty were standing by to cope with the threatened invasion by the teenage gangsters from the Southsea and Portsmouth area. The Police were determined to do everything possible to avoid a local incident like the Clapham Common youth gang killing, but admit that the ‘Edwardians’ had the upper hand.
Sunday Chronicle (Brighton), April 18th 1954.
SLASHED WITH RAZOR BY TEDDY BOY
Police appeal for witnesses.
A Slough man, razor-slashed in a fight outside the Public Library in William Street on Saturday night was so shocked when he saw his face in the mirror that he collapsed.
He was later taken to Upton Hospital and had twenty stitches inserted in to his face.
Slough Observer – Friday February 4th 1955
Alleged Razor Attack by Teddy Boy
STORY OF CHRISTMAS NIGHT BRAWL IN NOTTS.
A Razor, alleged to have been used by a Teddy Boy in slashing four youths in a Christmas night brawl, was shown to the jury at Notts Assizes. A 22 year old Yorkshire Railway Shunter, pleaded not guilty to four charges of wounding with intent to do grievous bodily harm.
Mr T.R. Fitzwalter, prosecuting said “It is a deplrorable, indeed, that youths aged 18 to 20 can find no better way of celebrating a time of what we regard as peace and goodwill, by indulging in an unseemly brawl of the kind you will hear.” Describing a Teddy Boy, Mr Fitzwalter said “The expression is used to describe youths who go about in gangs and clothes supposed to belong to the Edwardian era”.
Nottingham Evening Post, February 28th 1955.
Here’s a great clip of 1950’s Teddy Boys from Burnt Oak, North London being interveiwed by a News Reporter about an attack on a Vicar.It seems Teddy Boys disappear in the Summer & all go Fishing!
Although many incidents of hooliganism, violence and rowdyism were reported at face value. The press coverage of a murder that took place in May 1955 provides an example of the role played by the mass media. A sixty year old Cypriot was killed by one of a group of four youths in a road in Camden Town. There was nothing about this unpleasant killing that indicated a ‘typical’ Teddy Boy crime, yet almost all the newspapers which appeared on the following morning referred to the killer as a ‘Teddy Boy’.
“There were reports of Police Investigations of Teddy Boy activity in Camden Town, and a Detective Superintendent was widely quoted as sending out a message to his men to “Find every Teddy Boy, go into the pubs and dance halls and bring in the boys of that gang”. A week later , a 21 year old was arrested and sent for trial, the same Detective Superintendent said at the preliminary hearing that the boy had an ‘excellent’ character and was not a Teddy Boy. There was no evidence that he had been a member of a gang.”
London Evening News, May 21st 1955.
Press over-reaction was becoming common. The Daily Express report of the crime claimed:
“Four shallow-faced Teddy Boys lounging in the shadows of the corner Baker’s shop”.
Daily Express, May 22nd 1955.
The accuracy of this description is not an issue, although it would be interesting to know how the reporter learned of the boys complexions!
London Teddy Boys portraying the popular violent image in the 1959 UK film ‘Sapphire’
More incidents were reported again in the May of 1955.
TEDDY GIRLS SPARK OFF BATTLE IN DANCE HALL
Two fair-haired Teddy Girls in black sweaters and tight skirts started clawing each other in the corner of the bath Pavilion. Rival Teddy Boys joined the fight and sixteen were arrested as Police routed rival razor gangs from Bath and Bristol. Witnesses said that bicycle chains and knuckledusters were used in the fight, but Police found no weapons. Mr. P. Bedford, Bath Pavilion Director said “The question of whether this type of youth should be banned from municipal dances should be considered.”
Daily Express, May 30th 1955
Blackpool Tower Ballroom, Lancashire, 1954. The sign to the left of the stage reads NO BOP, NO JIVE!
A Blackpool Cinema Manager declared that “I’m the one who decides whether a youth is wearing Edwardian dress or not, my decision is final”. The Police told of a new purge of Teddy Boy gangs following some of the weekend activities in the town, Inspector John Dunn Chief of Blackpool C.I.D. said “They seem unconscious of how ridiculous they look in their drainpipe trousers, light socks, long jackets with flattering padded shoulders and effeminate mops of hair”.
Blackpool Gazette & Herald, May 15th 1954.
The town of Reading reported that a War on Edwardian hooligans was declared, alarmed by the increase of gangs roaming the street, the Police will combat very rigorously, attempts to create disturbances. “Dance hall owners may take unified action”, said one owner, “The time has come to ban from all dance halls in the town any Edwardian youths and their girl friends”, but the trouble is not so much in the Dance halls as in the Street.
Daily Herald, May 23rd 1954.
Local Dance in Peterborough 1955 with Roy Bradley (a Teddy Boy wearing a Drape Jacket) on the far right.
COMMENT – insert.
The Nottingham and Notting Hill Riots of 1958.
A Teddy Boy gets searched by a Policeman during the 1958 Notting Hill Riots in which Teddy Boys were widely implicated, which in fact were orchestrated by Sir Oswald Mosley’s British Union of Fascists.
The most notable disturbances involving Teddy Boys were the Nottingham – St. Anne’s Well Riots and the London Notting Hill Riots, both which took place in August / September 1958. Teddy Boys were present in large numbers during these disturbances and were implicated in attacks on the newly arrived and settled black West Indian community. These disturbances however, were largely orchestrated by by Sir Oswald Mosley’s British Union of Fascists.
2nd September 1958 Teddy Boys and Girls run through Blenheim Crescent, Notting Hill, during the race riots in West London.
The St Ann’s Well, Nottingham Disturbances
In the summer of 1958 there was a self-imposed curfew for black people in St Ann’s. Being caught out on the streets late at night was simply dangerous.
On Saturday 24th August 1958, extra Police were on guard as fierce fighting between White and Coloured people broke out in the St Ann’s Well area of Nottingham, eight white people including a Policeman were run down by a coloured drivers car, and taken to Hospital. Dozens of people were injured were injured by bottles, knives razors and stakes. One had 37 stitches inserted in his throat, two others had more than a dozen stitches each in back stab wounds. Police, ambulancemen and firemen with hoses were sent to the scene and order was restored after several hours.
The incident, which local legend blames for setting off the chain of events leading to the riots, happened when a black man had to visit the late night chemist to get a prescription filled for his wife. On the way back he was waylaid by a group of Teddy Boys, who the police were unable to locate. In the normal run of things they might have been reluctant to back up the sort of young black men who habitually got themselves into fights in pubs and street corners, but this was a story which perfectly encapsulated the situation they were in. A respectable family man, on an errand of mercy, had been pointlessly attacked and beaten. This was precisely the sort of incident which enraged the migrants and made them willing to encourage retaliation.
After that incident the West Indians went out the following week looking to see if they could find Teddy Boys to hit back, but nothing happened. And then, gradually, an incident took place at a pub. And the fighting started.
It would not have been difficult to get into a confrontation outside the St Ann’s Well Inn at closing time on a Saturday night, and on 23rd August it duly happened. This time, however, there was a group of black men on the scene, ready and willing to fight. In the first phase dozens of people were injured ‘ in a matter of seconds’ but before the police arrived, the black men had vanished into the nearby alleyways. Eight local Nottingham whites were hospitalised, including a policeman who was run down by a car. To many of the migrants it seemed like a legitimate return for the treatment to which they had become accustomed.
The chap who drove his car through the crowd, a West Indian chap, described what happened. He was at a party and, as soon as they heard that there was these disturbances at a pub nearby, the Robin Hood Chase, they all decided, Well, we must get there. And he got in his car with a few others and went there, and there was this milling crowd, and he felt the best way, Well, I had better drive through this, and he went through it at full tilt, as quickly as he could. I think a policeman must get bumped on the backside or something like that. And I remember when Roy was telling me, I said, “But, look, man, that was dangerous.” He said, “I reckon you’re too damned nice, man. It give me satisfaction, at least we can fight back, you know, at least we fight back, and people will realise we’re not prepared to sit and take this sort of thing anymore. If they want to be nasty, we can be nasty as well.”
News of the fight spread like wildfire through the area and, in a short time, a mostly white crowd estimated at about 1,500 had gathered and started attacking black people at random. By the time the police restored order another eight people had been injured. In the following weeks, the St Ann’s Well Road affray was widely reported as an eruption which symbolised the racial anger simmering beneath the surface of English life. Oddly enough, this was the last large scale racial conflict of its type in Nottingham. On the next Saturday night an equally large crowd gathered in the district anticipating another ‘race riot’, but no black people turned up, so they began to fight each other.
The following weekend there was another uprising, and that was even apparently more violent than the first one, but the interesting thing, it was only one black person was in the area at that time. And he walked through the crowd of fighting people and nobody noticed him, and had a good laugh.
The Notting Hill Riots
SECTION UNDER CONSTRUCTION.
Change in Style
In 1958, there was a huge Italian influence on fashion and this was the begining of the end of the Teddy Boy as a mainstream style. Boys started wearing suits with short, boxy jackets (colloquially known as bum-freezers), tapered knife-edge trousers, waistcoats, with white button-down shirts and thin ties, ideally with a matching handkerchief (usually a bit of cloth on a white card, which slipped into the top left hand pocket of the jacket) and with all that, the emergence of winkle-picker shoes for men. This style was to be in many ways a prelude to the Modernist or later Mod style of dress that would slowly start to emerge in 1959 and would become popular and peak by 1963/4.
The Shadows pictured in 1960 wearing the Italian (tonic) bumb-freezer Suits that had started to become fashionable in 1958 heralding a decline in the wearing of the longer drape jacket worn by Teddy Boys. These suits were generally worn with ‘Winklepicker’ shoes. The mohair tonic suit was later adopted by the Mods of the 1960’s.
There were still some older die-hard Teddy Boys in the dance halls during the late 1950’s; however they were becoming outnumbered by boys who were adopting the new Italian suits. By 1958 the remaining Teddy Boys had started to wear jackets and suits with brighter colours which was due to the fact that new dyes had become available towards the end of the fifties.
Teddy Boy, Bill Evans aged 17 from Salford, Lancashire with his girlfriend in 1959, at the seaside resort of Blackpool, wearing the more traditional neo-Edwardian attire. Bill is sporting a black drape jacket with wide lapels for the date, blue brocade waistcoat with a Chinese pattern, white shirt with slim-jim tie but with much tighter blue-grey 14″ bottom trousers with highly polished slip-on shoes. Bill’s girlfriend is wearing a typical orange circle dress with white sash. Copyright Bill Evans and Julian Lord – no reproduction without permission from copyright holder.
As styles changed jackets had much narrower lapels, more velvet appeared now on the pockets as well as the collar and cuffs and 14″ trouser bottoms without turn-ups became the norm. This style of the late 1950’s became the template for the Teddy Boy jackets and suits which emerged later during the late 1960’s and early 1970’s.
By 1958 the remaining Teddy Boy suits sported brighter colours with much narrower lapels on the jackets, more velvet appeared now on the pockets as well as the collar and cuffs and 14″ trouser bottoms as the norm. This is demonstrated in the photograph of Breathless Dan Coffey in the photograph below. This style became the template for the Teddy Boys who emerged later during the late 1960’s 1970’s.
Teddy Boy Stalwart, Breathless Dan Coffey, originally from Newport, Monmouthshire pictured in 1960 wearing a light coloured Drape suit with contrasting black velvet on both the pockets and covered buttons. Note the use of the black velvet buttons on the vandyke cuffs and the ‘cumberband’ style high waistband on the trousers. Breathless Dan was one of the original Teddy Boys who kept the Teddy Boy Movement alive during the dark days of the 1960’s and Rock n Roll music in this country. Dan was an avid fan of the Legendary Jerry Lee Lewis and along with his then wife, Faye became firm fiends of The Killer, making a number of visits to the United States. Breathless Dan was primarily responsible for bringing back Rockabilly records to Britain during the 1960’s of American artists who had never had their music aired here during the 1950’s. This then brought about the massive interest and following that Rockabilly music had during the 1970’s amongst British Teddy Boys.
The Dark Days of the 1960’s
As the fifties turned into the sixties, Teddy Boys became a minority subculture and most youths at the time considered the style old fashioned and were captivated with the Italian look of bumb-freezer jackets and winkle pickers.
Here is a programme made in 1960 called ‘Living for Kicks’ which features Brighton, Tooting and Northampton Teenagers. It is interesting to note that Teddy Boys are alive and well in Northampton in 1960 at the Abington Parish Hall, whereas in Brighton at the Whisky a Go Go Coffee bar there is a mixture of Beatnicks and ordinary teenagers of the period. A slightly older audience appear at the Castle pub in Tooting featuring Duffy Power.
The key to how the Teddy Boys actually survived during the dark days of the 1960’s lies with what can be termed, second generation Teddy Boys, that is those Teddy Boys who were too young to be Teddy Boys in the early to mid 1950’s but had adopted the style in the late 1950’s and early 1960’s. These Teddy Boys had been guided by the few original first generation Teddy Boys that were still around, these were the Teddy Boys who had continued from the early 1950’s and were the die-hard’s who were true to the style, music and movement.
Breathless Dan Coffey with his wife Faye circa 1960/61.
The few original first generation Teddy Boys still remaining along with the larger numbers of second generation Teddy Boys then continued to maintain the Teddy Boy Movement throughout the so-called swinging sixties, albiet in much smaller numbers
Teddy Boys pictured at Ilford, Essex in 1960.
One should not get the impression that the Teddy Boys had completely died out during the early to mid 1960’s because they had not, however they were certainly only a minority and not mainsteam as they were in the 1950’s. Travelling Fairgrounds were places where a number of Teds could be found during the 1960’s as many of the older Teds found jobs on the Fairgrounds.
Teddy Boys wearing ‘Kiss Me Quick’ Cowboy hats at Scarborough, Yorkshire in 1961. Note the velvet on the pockets of the Ted on the left and the open collars with the T-shirt underneath, a very popular style amongst Rockers in the early 1960’s.
The Rockers and the 1960’s.
A significant proportion of late 1950’s early 1960’s Teddy Boys that were left became Rockers adopting leather jackets and many riding British Motorbikes. At the beginning, the Rockers were an evolvement of the Teddy Boy without the drape. In the 1950’s the ‘Rockers’ were known as ‘Ton-Up Boys’ because doing a ton was slang for driving at a speed of 100 mph (160 km/h) or over and they rode mainly British manufactured motorcycles.
A group of Rockers at the 59 Club during the 1960’s
The Rocker subculture came about due to factors such as: the end of post-war rationing in the UK, a general rise in prosperity for working class youths, the recent availability of credit and financing for young people, the influence of American popular music and films, the construction of arterial roads around British cities such as the North Circular Road in Middlesex and North London, the development of transport cafes and a peak in British motorcycle engineering.
Rockers at the Fifty-Nine Club in Paddington, London with Father Bill.
The Teddy Boys were in fact considered the Rockers “spiritual ancestors”. The Rockers or Ton-up Boys took what was essentially a sport and turned it into a lifestyle, dropping out of mainstream society and “rebelling at the points where their will crossed society’s”. This damaged the public image of motorcycling in the UK and led to the politicisation of the motorcycling community.
Johnny Kidd and the Pirates 1960.
The Rockers (just like their predecessors, the Teddy Boys) enjoyed Rock ‘n’ Roll music particularly Gene Vincent, Vince Taylor, Johnny Kid and the Pirates and other early British Beat of the early 1960’s pre-Beatle era. The Rockers style in the main consisted of jeans, boots and leather jackets. The Rockers tended to decorate their black leather jackets with enamel badges and studs denoting their local gang or their motorcycle type etc. Most Rockers, like their predecessors, the Teddy Boys, were seen as anti-establishment rebels portraying a ‘bad boy’ image.
A scene from the film, The Leather Boys (1963) shot in the Ace Cafe with working class London teenagers Dot (seated) played by Rita Tushingham and Rocker, Reggie (standing) played by Colin Campbell.
The Rockers were essentially from the working class and despised any fashion, other than their own. They each had the same hairstyle, shaggy with a bit of slick to it or a quiff. The Ace Café in Middlesex/North London along the North Circular Road was a well known hangout of the Rockers in North London and like many transport cafe’s was renowned for it’s greasy foods and jukeboxes. Riding motorcycles was of the upmost importance, so they tended to keep away from drugs and alcohol. The motorcycles were also modified or “souped up” in order to be in top racing form. Many Rockers converted their bikes into ‘Cafe Racers’ and most Rockers had a British manufactured Triumph, BSA or a Norton motorcycle.
In actual fact, two groups of Rockers emerged. The first one identified with Marlon Brando’s image in ‘The Wild One’, hanging around transport cafes, projecting nomadic romanticism, violence, anti-authoritarianism and anti-domesticity. The second group were non-riders, who were similar in image but less involved in the cult of the motorbike. This second group who would tend to be more ‘Teddy Boy’ in appearance would tend to wear ‘Castle Top Creepers’ and ‘Winkle Picker Boots’ and either light blue jeans or black drainpipe jeans with coloured bottoms and stripes down the outer seam. The remaining Teddy Boys would tend to hang around with this second group, as most of the remaining Teds were non-motorcyclists.
By 1965 the term greaser or grebo had also become common and, since then, the terms greaser and rocker have become synonymous within British working class Motorcycle culture.
The Modernists or Mods
Mods arriving at Hastings, Sussex aboard their Lambreta and Vespa Scooters in 1964.
The opposition British youth culture to the Rockers during the 1960’s were the Mods or Modernists as they were first known as. The Mods were another working class movement that were typified by their wearing of tailor-made suits with narrow lapels (sometimes made of mohair), thin ties, button-down collar shirts, wool or cashmere jumpers (crewneck or V-neck), Chelsea or Beatle boots, loafers, Clarks desert boots, bowling shoes, and hairstyles that imitated the look of French Nouvelle Vague film actors.
An early 1960’s Mod was Marc Bolan (later 1970’s Rock Star) seen here wearing a typical mohair suit, round collar shirt with leather waistcoat.
A few male mods went against gender norms by using eye shadow, eye-pencil or even lipstick. Mods chose scooters over motorbikes partly because they were a symbol of Italian style and because their body panels concealed moving parts and made them less likely to stain clothes with oil or road dust. Many mods wore military parkas while driving scooters in order to keep their clothes clean.
The Return in the Prominence of the Teddy Boy and the so called Rock ‘n’ Roll Revival – 1967.
‘Fifties Flash’ at Northwood, Middesex in 1968.
The difference between the emergence of the Teddy Boy in the 1950’s and the re-emergence of the Teddy Boy in 1967 is that the Teddy Boy of the 1950’s was a youth fashion statement against austerity and the beginning of the identity of the teenager in Britain. As previously stated, Teddy Boys in the early 1950’s initially had no connection with Rock ‘n’ Roll music until it arrived in Britain in October 1955. In 1967 however, teenagers had already become established throughout the fifties and sixties and the re-emergence of the Teddy Boy was directly connected with 1950’s Rock ‘n’ Roll Music. The interesting thing is that the Teddy Boys who led the revival were not teenagers, they were second generation Teds in their mid twenties and in some cases original Teddy Boys in their early thirties.
In 1967, at the height of Flower Power – mainly a student phenomenon – Bill Haley’s Shake Rattle and Roll crept into the charts again. Pop’s instant nature is it’s nostalgia; the passing had attained a permanence. The Fifties was the beginning of the period to return to.
The Teddy Boys had lingered on through the sixties, albeit in decreased numbers. Then all of a sudden from 1967 onwards, the Teddy Boys started a resurgence and were again on the increase. The style had changed: the drapes were brighter, the drainpipes tighter; hair lacquer had started to replace grease. The meaning had changed too. Teds were no longer the hard-core nasties; that they had previously been seen as in the 1950’s. They were more like nostalgic adherents to Rock ‘n’ Roll and the Teddy Boy style.
Young kids continued to join the ranks of the Teds. The thirty-year-old old timers, the Originals formed the leadership. Teddy Boys, like Breathless Dan Coffey spearheaded this resurgence. Veterans of the Fifties, they had been there. Respect for age, absent at the start, was becoming a corner-stone of the re-merging Teddy Boy movement.
Brian Rushgrove and other Teds in Bradford 1968.
This heralded a new era for the Teddy Boy movement and during the late 1960’s and especially during the 1970’s Teddy Boy groups and Rock n Roll Clubs and Societies could be found throughout most of Britain’s main cities and towns as the momentum picked up.
Teddy Boy, Ray Flight wearing a plain ice blue drape suit circa 1970.
In terms of the music, as well as Bill Haley’s re-emergence, the American comedy Rock ‘n’ Roll Revival band, Sha Na Na had quite an influence on the Rock ‘n’ Roll music scene singing many Doo Wop songs and Teen ballads as well as main stream Rock ‘n’ Roll in the early 1970’s.
Sha Na Na – from the Streets of New York in 1971.
Sha Na Na were first seen at the 1968/9 Woodstock festival and also gained acceptance and popularity amongst non Rock ‘n’ Roll adherents. In Britain, the 1960’s band, the Dave Clarke Five produced the Good Olde Rock ‘n’ Roll EP and LP in 1969 where the band appeared as cartoon versions of Teddy Boys on the black and white covers.
It was bands like the Wild Angels, The Houseshakers, The Rock ‘n’ Roll Gang, Shakin’ Stevens & The Sunsets and The Rock ‘n ‘Roll Allstars that had re-created the true spirit of Rock ‘n’ Roll, by rendering the big success of the 50′s These bands played traditional Rock ‘n’ Roll favorites such as Johnny B. Goode, Tutti Frutti, Peggy Sue, Be Bop A Lula, C’mon Everybody, Great Balls Of Fire.
There were two South Wales bands however that had started to develop Rock ‘n’ Roll and take the Teddy Boys in a new direction. They were Penarth (Glamorgan) based Shakin Stevens & the Sunsets and Newport (Monmouthshire) based Crazy Cavan & the Rhythm Rockers who had both discovered and started to play Rockabilly music. The other bands in general were not developing Rock ‘n’ Roll music much beyond third rate versions of the originals. Rock ‘n’ Roll and the Teddy Boys needed something new and it was to be these two bands along with later the Flying Saucers and the Riot Rockers who would provide this.
As former Crazy Cavan & the Rhythm Rockers roadie, Ritchie Gee comments on the sleeve notes of the LP Crazy Cavan & the Rhythm Rockers …. the Way it Was:
“The band looked the same on stage as they did off. Out ‘n’ out Teds! When this lot came out of South Wales, they were so wild and different to anyone else it was scary! (What other band looked like that at the time?)”
“Sure there were other bands playing Rock ‘n’ Roll in 69 – 70, but most of them were just doing the same old covers and nothing new. At gigs in the early 70’s I often saw Rock ‘n’ Roll musicians turn up in their flared jeans and straight hair styles, disappear backstage and re-emerge in Drapes ‘n’ Drainpipes with their hair greased and slicked back! They’d churn out all the safe old standards and afterwards change back to what they really were – the sort who wouldn’t get past the door at a real Rock ‘n’ Roll gig.”
“But seeing Crazy Cavan & the Rhythm Rockers for the first time at the Fishmongers Arms in 1971, lookin’ real cool and playin’ wild Rock ‘n’ Roll music to a Teddy Boy crowd, I thought “At Last! This is IT! Yahoo!”
Gene Vincent in England in 1969.
It should be noted however, that out of all the American artists, Gene Vincent probably had a bigger influence and impact on the late 1960’s and 1970’s Teddy Boy movement than any other single American Rock ‘n’ Roller. This was mainly due to the fact that Gene Vincent had been popular amongst the 1960’s Rockers and had spent a great deal of time in Britain during the 1960’s making many appearances right through until his death in 1971. Gene Vincent remains to this day a cult figure to Rockers and Teddy Boys.
Teddy Boys outside a Cinema in Victoria, London in 1971, pose for the cover of a budget Contour LP’CRAZY ROCK’ : Ray Flight, Don Dolby and Girl and Driftin’ Den Board.
The 1970’s – the new age of the Teddy Boy and the emergence of Rockabilly music.
A photograph some very smart 1970’s Teddy Boys taken in Chelmsford, Essex, circa 1973/74 left to right: Tony Stutely, Maurice Stutely, Steve Barnes and Jerry Rock RIP.
As the 1960’s turned into the 1970’s there continued to be a genuine nationwide revival of the Teddy Boys, with some being the sons of the originals who had grown up with the style and the music. However, the vast majority were simply teenagers who did not want to adopt the other styles that were popular at the time. Another reason was the increase in popularity of Rock ‘n’ Roll music and the emerging interest in Rockabilly music and as a result, a number of Rock n Roll Clubs opened up and their patronage swelled. This consequently fueled a big increase to the ranks of the Teddy Boys.
Although the resurgence in Rock n Roll music during the late 1960’s and early 1970’s was initially focused at traditional Rock n Roll, Rockabilly music gradually became the music of the 1970’s Teds. In the 1950’s Rockabilly had been included as part of mainstream Rock n Roll with records like Carl Perkins Blue Suede Shoes and some of the early Elvis Presley Sun Records such as I Don’t Care if The Sun Don’t Shine and That’s Alright Mama. However few people had ever heard of American artists such as Charlie Feathers, Mac Curtis and Sonny Burgess in Britain. During the 1960’s, people like Breathless Dan Coffey had made visits over to the states and brought back these records back to Britain. As time went on Rockabilly music gained ground and the British label, Charley Records bought up many of the rights of these Rockabilly records and re-issued them to good effect.
Due to the resurgence of interest in the Teddy Boy style in the early 1970’s; the look was taken up by fashion designers, Vivienne Westwood and Malcolm McLaren through their shop ‘Let it Rock’ on London’s Kings Road. They produced many “off the peg” Drapes for sale. However this was to be short lived and as with all fashion designers, they soon moved on to other styles such as the Punk Rocker styles. Malcolm McLaren in fact went on to manage the Sex Pistols punk rocker band and therefore these people could never have gained acceptance within the Teddy Boy movement as clearly they were simply opportunists cashing in on a style and therefore have to be discounted as far as the evolvement of the Teddy Boys are concerned. The Teddy Boys were then left with their traditional tailors who continued to produce their suits. The 1970’s Teds had adopted many aspects of the 1950s style however with a large glam rock influence, including louder colours for drape jackets, brothel creepers and socks.
Fashion designers such as Katherine Hamnet started bringing out drape designs in lurex and this took a lot away from the original Teddy Boy style to make the wearing of such attire no different to stage wear. Yet another example of band wagon jumpers and an opportunist, who used the Teddy Boy style for commercial gain. There were tartan, yellow and orange fluorescent drapes which would never have been worn by the original Teddy Boys. Commercial Bands such as Mud, and Showaddywaddy in the Seventies had given such a bad and distorted image of the real Teddy Boys, that the general public interpreted these incorrect styles as being how Teddy boys should look. Actually a lot of Teds stopped going out to regular clubs because there were so many people dressed in such gaudy colours.
There were a few outlets who would produce off the peg Drapes such as Teds Corner at London Victoria, many of these suits and Jackets were made by East End tailor, Colin Taub now based at Hackney Mews and still a major Teddy Boy tailor to this day. There were other outlets who would sell accessories such as drainpipe jeans, satin shirts, slim-jim ties, bootlace / bolo ties and buckled belts etc, an example being Lord Jim’s in Bradford’s Kirkgate Market. They were also suppliers of footwear such as Industrial Trades Footwear in Thornton Road, Bradford who would sell George Cox Creepers and the friendly old Leo (originally from Peckham in South London) would always be happy to assist and give you a bit of discount and a spare pair of laces or a suede brush. There were also ‘Castle Top’ Creepers which were sold in Stylo shoe shops during the 1970’s. The 1970’s Teds were never short of gear!
As far as hairstyles were concerned, the 1970’s Teds would tend to use hair lacquer rather than the traditional Brylcreem. They would also tend to train their hair into big quiffs and huge pompadour’s which could be better held in by the use of hair lacquer as opposed to hair cream or grease. Some Teds would use coconut oil as well.
Teds at Wembley in August 1972.
On Saturday 5th August 1972, the London Rock and Roll Show took place and was the first major Rock ‘n’ Roll concert held at Wembley Stadium in London, England in which Teddy Boys would gather together in large numbers. This was a landmark concert where the greats of Rock ‘n’ Roll could be heard in one concert for the first time in the UK.
The concert included performances by major performers including Bo Diddley, Jerry Lee Lewis, Little Richard, and Bill Haley and His Comets. The concert ended with an extended performance by Chuck Berry, who at the time was enjoying major chart success in Britain and the US with his “My Ding-a-Ling”.
The concert was filmed and then released in 1973 as The London Rock and Roll Show, directed by Peter Clifton. Although no soundtrack release occurred at the time the film was made, one was finally issued in the early 2000s, followed by several different DVD releases with different combinations of performances.
The entire footage of the London Rock n Roll Show 1972
The most famous venue in London during the early 1970’s was the famous ‘Black Raven’ which was the main Central London Teddy Boy Pub in Bishopgate Street, London EC2. The Black Raven finally closed its doors on Saturday 16th August 1975, however the pub actually started to become a Teddy Boy haunt from about 1965/1966 onwards.
The Black Raven Pub, Bishopgate, London with Sunglasses Ron and Gang
“There weren’t any groups doing gigs at the Black Raven. It was far too small! Tongue Tied Danny and Roy Williams used to play records upstairs when Bob Acland let the Teds use an upstairs room.The pub got SO FULL that there was an overspill onto the pavement outside. Pretty soon upstairs was full and in its heyday Upstairs, Downstairs and outside was completely rockin’. It really was unbelievable by today’s standards. Somewhere SO SMALL giving SO MUCH enjoyment to SO MANY. It didn’t matter that there were no groups playing in the Raven – we had other places to go for that. What we HAD was a rockin jukebox, a rockin record hop, LOADS of mates, plenty of birds, plenty of booze, a really great time and probably the best cameraderie of any group of people I’ve ever met in my life. The Black Raven wasn’t much to look at……..BUT IT WAS OURS!” (quote from Ray Flight – a well known ex Black Raven regular).
Famous Photograph taken outside the ‘Black Raven’ Pub, 185-187 Bishopgate Street, London EC2 – the Black Raven was the main Central London Teddy Boy Pub 1966-1975 (featured p 18/19 in the Sunday Times Colour Supplement 27th September 1970.
One major event happened in the 1970’s which brought Teddy Boys to the fore nationally, was the ‘March to the BBC’ and this took place on Saturday 15th May 1976.
The band ‘Flying Saucers’ on the March to the BBC in London.
This involved thousands of Teddy Boys and Girls from all over the Country marching through Central London to the BBC studios in a national campaign for more Rock ‘n’ Roll to be played on the Radio. The campaign was a total success and the BBC caved in and this resulted in Harrogate born Stuart Coleman who had helped organise the march and much to his suprise into delivering a weekly Rock n Roll Show on Radio 1 late on Saturday afternoons.
Teds gather at Hyde Park ready for the March to the BBC at Portland Place.
However, the events leading up to this March and subsequent epic concert recording at Picketts Lock began in the dark winter days of 1975. This started as an idea to gather Rock ‘n’ Roll fans from all over the country to join forces and march through the streets of London to BBC Broadcasting House, to demand more time on Radio for our kind of music: Original Rock ‘n’ Rol, seemed impossible, but after months of publicity, promotion, touring around and foot-slogging spreading the word, the great day arrived and there outside Hyde Park, London. This was an amazing sight seeing thousands of people (over 5000) nearly all Teddy Boys and Girls, all resplendent in their best gear, ready to march, and march they did! To the BBC where a 50.000 strong petition and a taped pilot Rock ‘n’ Roll show were handed in.
After the march, the day was far from over for all those fans who had made the journey to London. The climax of this unique day was the live Rock ‘n’ Roll show at Picketts Lock. For this major event, three of the top Rock ‘n’ Roll bands in the country were to play: Crazy Cavan ‘n’ the Rhythm Rockers, The Hellraisers and Flying Saucers. An LP of the Picketts Lock Show was made entitled’Rock’n’ Roll is still Alive’.
Rock n Roll is Still Alive LP Cover.
The emphasis on Rockabilly music amongst the Teddy Boys during the period from the mid 1970’s through to today has been a major influence on the whole Rock ‘n’ Roll scene in general. Although with the current interest into British Rock n Roll amongst the Teddy Boy scene, this has been somewhat overshadowed.
Boppin’ Bill’s Regimental Re-union (London Evening Standard) with left to right: Billy Johnson, Andy Tuppen, Sunglasses Ron Staples & Pete ‘Spot’ Lambert & Colin ‘Chip’ Chippendale outside Lyceum in London on October 15th 1975 following concert with the Hellraisers and Rock Island Line.
During the 1970’s, there were Teddy Boy groups in most main towns and cities throughout the country. This was a great period for the Teddy Boy movement and many new bands emerged notably Crazy Cavan & the Rhythm Rockers who greatly influenced by Rockabilly created the distinctive Crazy Rhythm sound and wrote their own songs such as Teddy Boy Boogie and Wildest Cat in Town. Crazy Cavan & the Rhythm Rockers became the Teddy Boy band of the 1970’s and 1980’s and have remained so till this day. During the early 1970’s Crazy Cavan & the Rhythm Rockers were not initially accepted by the older second generation Teds. Dell Richardson (Radio Caroline – Good Rockin’ Tonight presenter) remembers when he ran the old 6-5 Club in Harrow during the early seventies, that when Crazy Cavan & the Rhythm Rockers were playing at the club, the older Teds would stand at the back and complain at the then new Crazy Rhythm style, preferring traditional Rock ‘n’ Roll. Of course as time went on, these self same Teds would become avid fans of the band.
Crazy Cavan & the Rhythm Rockers pictured wearing Drape Jackets during the early 1970’s have since their formation been the main Teddy Boy band and are still well acclaimed amongst Teddy Boys.
Other notable bands who emerged during the 1970’s who would play Rockabilly were the Flying Saucers and The Riot Rockers.
There was considerable friction between the younger Teds and other cults such as the Punk Rockers in the late 1970’s particularly in London and later with the Mods which re-emerged during the early 1980’s.
The Rockabilly spin off.
Due to the fact that Rockabilly music was from the Southern Sates of America, the Teddy Boys started to adopt the Confederate Flag as a symbol. Many people wrongly interpreted this as being racist, due to the Confederate Flag being standard of the Confederate States of America who had upheld slavery before and during its existence, 1861 – 1865. It was the fact that Rockabilly music came predominantly from the Southern States, that the Teddy Boys decided to adopt the Flag.
There was also a spin off movement with a number of Teds wearing Confederate caps and uniforms during the early 1970’s. Notably a band called CSA wore Confederate uniforms on stage.
Eventually a breakaway movement that became known as ‘Rockabillies’ emerged. Initially, they were really Teddy Boys who wore checked shirts, jeans, boots and Donkey Jackets with Confederate flags on the back. A number also wore cheese-cutter caps (as worn by Gene Vincent’s Blue Caps) as many were big Gene Vincent fans.
The photograph above shows a Rockabilly on the front cover of the LP that was published in 1978 by Charly Records entitled ‘Rockabilly Rules OK’. You can see that the hairstyle is combed into a quiff and DA, as worn by Teddy Boys, however the clothing is totally different as detailed as above. There are a number of reasons why this Rockabilly movement came about and separated itself from the Teddy Boys. First of all there were a number of young Teddy Boys who were subject to a certain amount of bullying from some of the older teds who tended to both regard them and call them ‘Plastic Teds’. Secondly some of these younger Teddy Boys were targeted by other groups who were around at the time and got beaten up for what they wore, so they succumbed to peer pressure and wanted too wear something that brought less attention to them. The image of the Rockabilly enabled these youngsters to maintain part of the image without drawing too much attention to themselves. A third reason was that, the cost of a full Drape suit was extremely costly to many young aspiring Teds. Also the image of American Rockabilly style fitted this image whereas the Teddy Boy was totally 100% British.
As time went on, this Rockabilly movement started to adopt different haircuts with Flat-tops starting to replace the quiff and DA. Many would shave all their hair off around the sides and keep a crew cut on top. This then started to bring about a totally different style away from the Teds. Most of these Rockabillies however, continued to go into the same pubs as the Teds and go to the same Do’s. There was commonality through the music – Rockabilly. For instance most of the Teds were fans of Crazy Cavan and the Rhythm Rockers and most of the Rockabillies were fans too. For instance on the LP cover shown above, Rockabilly Rules OK, along with the original 1950’s Rockabilly tracks there are two Cavan tracks as well. Another point is that as the seventies progressed, Crazy Cavan and the Rhythm Rockers wore less in the way of Drapes on stage with many members of the group wearing checked shirts and jeans more in keeping with the Rockabilly movement.
Towards the end of the 1970’s another movement would emerge, the American style swing jive orientated ‘Hep Cats’. These further depleted the numbers of Teds during the early 1980’s and there was some open conflict between this group and the Teds. The ‘Hep Cats’ will be covered further on in this History of the Teddy Boy Movement.
Despite all these other spin off movements and depletion in numbers during the 1980’s and 1990’s, the Teddy Boys have continued steadfast in their own self belief.
London and Leeds Teds meet up in Central London in 1983 for the Jerry Lee Lewis Concert at the Hammersmith Odeon. Pictured left to right: Spider Ken, Spot, Jimmy Coleman Adrian Clayton, Nidge, Geordie Bill, Unknown, Son with Martin Gravall (centre).
Rock n Roll / Teddy Boy Weekenders
In 1979 the first real Rock ‘n’ Roll Weekender took place at Caister near Great Yarmouth in Norfolk. The weekend saw some really big artists take to the stage such as Ray Campi, Matchbox, Freddy ‘Fingers’ Lee, Flying Saucers and Crazy Cavan & The Rhythm Rockers and Bill Haley, which was quite unique. The festival included all Rock ‘n’ Roll fans as well as Teddy Boys such as Rebels, Rockabillies, Rockers and Hep Cats and this took place with minimal trouble.
PHOTO: Leeds Teddy Boys & Girls in a Challet at the first Caister Weekend in 1979. Rear row, left to right: Les Errin, Pete Ewart, Adrian Clayton, Maxine and Dave Johnson RIP. Front, left to right: Dave Williamson and Myles.
As the 1980’s progressed there were more successful Teddy Boy Weekenders, notably ‘Brean Sands’ near Weston-super-Mare in Somerset and Weymouth in Dorset. Both Brean Sands and Weymouth were organised by the great Bristol Ted, Johnny Hale. Brean Sands and Weymouth ran for a good few years during the mid to late 1980’s. However, one major spin off of Brean Sands was the appearance of Bill Haley’s original Comets first UK appearance in 30 years. Later in the 1990’s there were more weekenders organised at both Weymouth, Skegness and Great Yarmouth.
Teds at Weymouth, Dorset in 1986.
Return to the Original pre 1955 Edwardian style
Most people who had become Teddy Boys during the late sixties and nineteen seventies had absolutely no idea about the origins of the Teddy Boy movement or how it started. If you asked the majority of people why they became Teddy Boys during the ‘Revival’, it would be because they liked the style, they liked Rock ‘n’ Roll music and they wanted to be different from all the other fashions around at the time. In fact many Teds would have a far greater knowledge of Rock ‘n’ Roll and Rockabilly music than they ever would about the original styles of Drape Jackets worn in the early 1950’s for example. Most Teds would go for the accepted roll collar and half-moon pocket style drapes in varying colours and varying contrasting velvet trim with bolo (incorrectly called Bootlace) ties by way of example. Most Teds if you asked them would see absolutely nothing wrong with this, as this was the accepted norm and they actually knew of nothing else! There were exceptions to the rule however and these exceptions would eventually start something in terms of change.
However, during the seventies and eighties due to the influence of the ‘Glam Image’ that had infiltrated the Teddy Boy scene, the original Teddy Boy style had become largely diluted and to a large degree, somewhat lost.
With the establishment of the Swing Jive American orientated ‘Hep Cats’ that had become established during the late 1970’s, a number of British outlets had started buying up stocks of American 1950’s clothes and importing them in large quantities over into the U.K. These then became available for sale and many ‘Cats’ were then seen wearing original 1950’s Box Jackets and Peg Pants etc. Not all Hep Cats were wearing original clothing of course, and like the Teds, many had their clothes made and tailored after copying original American designs. Also a considerable number of former Teds had either become Rockabillies or Hep Cats which had led to a deletion in numbers of Teds during the early 1980’s. The reasons for those Teds changing their allegances have already been discussed previously in The Rockabilly spin off.
What a number of forward thinking Teds realised was, that these Hep Cats were wearing a more authentic style of clothing, albiet American, than were the current British Teddy Boys. This then started to set off alarm bells in the mind of some of these Teds – how the hell can we allow these Hep Cats to outdo the British Teddy Boy in terms of authentic clothing, we need to do something about this!.
It was now time to do something about this problem. In the early 1980’s, it was felt amongst a number of Teddy Boys, that they needed to go and research their roots and return to the more authentic original styles of the 1950’s and that this was now far from overdue. This was initially started by those Teddy Boys who were keen to return to the original more conservative Edwardian style of Teddy Boy dress and get away from the seventies Glam image.
The Eccles Connection with the Edwardian style
As many Teds from the North West of England will remember, in 1972 the Midland Hotel in West Didsbury, Manchester opened up and became the main venue for Teddy Boys in South-East Lancashire and North-East Cheshire during the 1970’s. However, during the very early 1980’s the ‘Mid’ as everyone knew it, started to go into decline and eventually closed in late 1981, early 1982. As the ‘Heps Cats’ had started to increase in numbers during the late 1970’s early 1980’s, these had become residents at the ‘Mid’ along with the Teds. For ‘most of the time’ these two groups happily co-existed apart from one or two educational smacks that the Teds felt that they needed to administer!
When the ‘Mid’ closed in the early eighties, the Teds and Hep Cats went to the ‘Gorton Brook’ pub at Belle Vue in Manchester. However, many of the Teds felt that the new venue lacked atmosphere and this is when a number of the Teds started to go to a venue in the nearby town of Eccles.
As Teddy Boy author, Julian Lord (originally from Urmston) recalls: “After the ‘Mid’, my mate Jim Lelonik (better known as ‘Skinny Jim’) were lost as far as Ted venues were concerned and we made a conscious decision to go around in our drapes in Urmston, where we both lived as the ‘Gorton Brook’ in Belle Vue was definately not to our taste. Eventually we found out about the Teds in nearby Eccles, and the next thing, we were straight accross the swing bridge over the Manchester Ship canal form Urmston into Eccles. From theron in, we went with our girls to Eccles and drunk, rocked and stopped over there every weekend .”
However, many Teddy Boys will not be aware that something quite dramatic was starting to happen in nearby Eccles at the begining of the 1980’s, which is not widely remembered or even known about.
This was the start of the reclaiming of the original pre 1955 Edwardian Teddy Boy style, which interestingly came about in 1981 in Eccles, Lancashire. This is a former textile town to the west of the City of Salford which ajoins Manchester to the east. Eccles was an appropriate place for this to happen because the town had been established territory for Teddy Boys from the time when they first emerged in the early 1950’s. So to see Teddy Boys strutting their stuff in Eccles was nothing new and was in-keeping with the character of the town. At that time during the seventies and early eighties, Eccles was a place that had changed little since the fifties and was an appropriate place for this to happen. Eccles Teddy Boy, Ray Ferris was to be the first person to spearhead this move back to the original pre 1955 Teddy Boy style, after co-opting second generation Manchester Teddy Boy, Boppin’ Brian Spilsbury.
Three Eccles (Salford) Teds circa 1981/82 at Mill Brow, Salford where a big Teddy Boy fight took place in the late 1950’s. Teddy Boy, Bill Evans talks about this fight in the book, TEDDY BOYS A Concise History by Ray Ferris and Julian Lord. Bill Evans was actually in that fight. The three Teds sporting the pre 1955 style in the photograph are Dave Cotton RIP, Ray Ferris and Wayne Percival (aka Percy).
According to ‘Boppin Brian’ Spilsbury, it was in late 1981 / early 1982 that Ray Ferris and him had decided to go and research the true Edwardian style at the Manchester Central Library newspaper archives. This was the begining of the move back to the original pre 1955 Teddy Boy style and these Teddy Boys were actually at the forefront of re-discovering their Teddy Boy Roots.
Boppin Brian recalls: “All I know is that it was around 1981/82 that the change which we had being doing the research into started to take hold. .I remember, then young Teddy Boy, Paul Trainor looking like he had just stepped out of a 1954 photo in his dogtooth fingertip drape.”
Paul Trainor remembers: “The first time I saw a rock and roll band – the Renegades, playing at a pub in Ordsall, Salford. I didn’t know anybody there, but during the break, Bopping Brian and ‘Big’ Dave Machin came over and asked me if I was enjoying it. It’s so easy to ignore newcomers sat by themselves, but I will always remember what great ambassadors for rock and roll those two were. Later on that evening I got talking to Ray Ferris, who also made me equally welcome. I went round to his flat later that week and he let me borrow a shed-load of his records to tape. I also remember him telling me about the origins of Teds from the from the early, pre-rock and roll fifties and importantly, about the original Edwardian style of jacket which they wore. He also recommended a book which he had used for research – “The Insecure Offenders”. All this was new to me, so I remember it very well, it was January 1979. I first went to the tailor on Langworthy Road in early 1981 to get a pair of pants made, to match a jacket I already had, and soon went back for a full suit to be made. A lot of the styling was suggested by the tailor himself, Paul Mack, with input from me, but really I wouldn’t have known where to start without this early guidance from Ray Ferris.”
Urmston Teddy Boy, Julian Lord in 1983 wearing, his then, new all black drape, black half velvet collar, black velvet over left breast pocket. Ticket pockets were present on both sides of the drape to complement the straight flap hip pockets. Julian was wearing a much more authentic style of suit albiet with the seventies mix with Winklepickers shoes, which he eventually replaced. He also eventually lost the 1970’s sideburns!
As Julian Lord recalls: .
“It was actually Paul Trainor from Eccles (Salford) in 1981 who was the first Teddy Boy to actually start wearing the more authentic drape. By 1982 most of the Eccles Teds were wearing a much more orthodox drape suit. I could only afford one and in 1983 Ray Ferris and I designed my black Drape suit in a pub in Eccles that summer. We all used to get them made to measure at the tailors on Langworthy Road in Salford. One other thing was that, we all had our hair cut and styled at Pritchard’s in Eccles who did a mean DA – we always called him Mr. Pritchard. You could guarantee, that if you went over on a Saturday morning there would be a massive cue before you could get your hair done”
Julian Lord continues:
“Eccles in the early 1980’s was a massively secure Teddy Boy stronghold and fortress back then. We all used to go around the town with at least a dozen Teds and our girls, visiting every pub we could until we were ratted. Brilliant memories. At the time Teddy Boy, Frank Hibbet had the first pin stripe suit I ever saw, and it looked damn smart, although pin stripe in the 50’s was uncommon on Teds as it was regarded as an upper class thing then. I remember Ray Ferris in a brand new all light grey suit with turn ups on the trousers. I don’t think it had any velvet on it at all – that would have been in 1982 or 1983.”
The Farnborough Edwardians
Two members of the Farnborough ‘Edwardians’ – Danny Dawkins and Jerry Lunn pictured in 1988.
Notably, another group of then young Teddy Boys from the Farnborough and North Camp area of Hampshire – Paul Culshaw, Jerry Lunn, Richard Wooley and Frankie Calland started to adopt the original pre-1955 Edwardian style. The Farnborough group were also one of the first groups in the early 1980’s to reject the 1970’s glam rock image and adopt the original Edwardian pre 1955 Teddy Boy image to excellent effect.
As Jerry Lunn describes the pre-1955 Edwardian style in his book, A Thouroughly English Hoodlum, when he and Richard Wooley first came accross Paul Culshaw and Frankie Calland:
“There were a couple of others within the group, who stood out. They had longer, slicked back hair, and instead of the casual, summery type clothing worn by the rest, were wearing charcoal grey suits. Long cut jackets with matching, slightly loose fitting trousers, waistcoats and watch chains. Unlike the rest, they had no colour in their dress, and looked very sombre. Both wore highly polished plain black shoes, you couldn’t see the socks, as their trouser cuffs hung just on the top of the shoe. These two guys brought back that vision from so many years ago, yet they were somehow different. They still projected that same air of superiority and arrogance, they looked just as smart and tough as I remembered the Teds from years before looking, if not more so. But, there was something about this less flamboyant look that demanded more respect”.
Richard Woolley, Paul Culshaw, Simon Moon and Fiona somewhere in London portraying the original pre-1955 image.
According to Jerry Lunn, one of the main influences in adopting the authentic Edwardian style were pictures from old copies of Picture Post magazine, along with other similar press cuttings from the early to mid 50’s and the occasional correct image gleened from books with pictures of 1950’s Edwardians such as Colin Donellan and Alex Cruickshank.
Richard Wooley with Paul Culshaw and Fiona in the 1980’s sporting the authentic pre-1955 image.
Paul Culshaw however, as already stated, was really the first member of the group to adopt this early authentic style and he was influenced by photographs from Picture Post and the like, however another of the old gang Steve Ferrin, had found photos of his dad, who had been a Teddy Boy back in the 50’s, and the pictures were of this earlier style.
The Edwardian Drape Society – T.E.D.S.
Members of the Edwardian Drape Society with a young looking Ritchie Gee (stood right) with Dixie (stood) and Suzy (seated) Kieth Thorby (centre) in 1993. Other Teds unknown?
Whilst these other two notable groups in the early 1980’s mentioned above at Eccles and at Farnborough had made an impact in terms of the return to the original style, the Teddy Boy scene as a whole was starting to wane in the mid 1980’s and the numbers of Teds were starting to drop significantly. Some had got married and couldn’t afford to go out any more due to family commitments, a considerable number had joined the ranks of the Hep Catsand Rockabillies and some just simply became disillusioned and left the movement altogether. This then only left a hard core of Teds to continue the movement and those left soon realised that the heady days of the seventies for the Teds were finally over.
However in the early 1990’s something was starting to stir in London just north of the River in Islington. Two sisters, Dixie and Susie thought about getting the Teds, initially in the London area, into a unified group and improving their image. A meeting was then organised at the Empress of Russia pub in Islington and about 20 or so people turned up and a new Teddy Boy movement was born.
This group was known as ‘The Edwardian Drape Society’ or ‘T.E.D.S. for short, and had been formed with the objective of taking a co-ordinated approach at encouraging those Teds still around to start wearing a more authentic form of Teddy Boy clothing and to reclaim the original 1950’s Teddy Boy style.
Once The Edwardian Drape Society had been formed, it was soon spearheaded by Teddy Boy, Ritchie Gee (who became President) along with veteran Teddy Boy, Frank ‘Knuckles’ De Lacey (Vice President). In 1993 a new Rock ‘n’ Roll club known as the ‘Tennessee Club’ was also started by Ritchie Gee at the White Hart pub on White Hart Lane in Tottenham, Middlesex (North London) and this then became the home of T.E.D.S.
Members of The Edwardian Drape Society, 1996.
Although credit must go to the pockets of Teds that started to reclaim the original style back in the early eighties mentioned above, T.E.D.S. brought the Teds together as one force and with the media interest in the group, managed to spread the word throughout the Teddy Boy scene and beyond. This is why this group were successful where the others were not in promoting a more original and authentic style of Teddy Boy clothing amongst the whole of the Teddy Boy Movement.
When T.E.D.S. started in the early 1990’s the original 1950’s Teddy Boy look was promoted in a big way and T.E.D.S. have been responsible for bringing about the more authentic style that most Teds now follow today. The Edwardian Drape Society have arguably along with other Teddy Boys, been responsible for holding the Teddy Boy movement together during the last 25 years.
In 1996, a brief 3min 45 sec Black and White film was made by photographer and film maker Bruce Weber entitled Teddy Boys of the Edwardian Drape Society.
The Tennessee Club had a number of venues over the years notably ‘The King’s Stables’ in Wood Green and finally it moved to the Trent Park Golf Club at Oakwood in North London and operated very successfully for a period with Ritchie Gee staging many big and sought after American Rock n Rollers. However the Tennessee Club finally closed its doors in the early 2000’s although T.E.D.S. has continued as an entity even if somewhat underground. T.E.D.S. has now largely achieved its objective and left a legacy, because if you look at most Teds these days, they are undoubtedly wearing a more authentic style of clothing that they ever were during the 1970’s.
Founders of The Edwardian Drape Society, sisters Susie and Dixie with Ritchie Gee and Teddy Boy Paul Keenaghan at The Tennessee Club 2nd venue, The Kings Stables at Wood Green, North London around 1998.
As a well known Teddy Boy from North London says: “It’s great what The Edwardian Drape Society set out to do back then in those days because this had a permanent lasting effect on putting our image right.”
Teddy Boy Promotor Ritchie Gee now runs the Wildest Cats in Town weekenders held at Pakefield, Lowestoft in both June/July and December of each year. Andy Munday now assists Ritchie and Frank and takes a lead role in the organisation of the Wildest Cats weekenders along with a number of other members the team.
Ritchie Gee, Andy Munday & Frank ‘Knukles’ De Lacey at the Wildest Cats in Town Weekender, Pakefield, Lowestoft, Suffolk.
Most of the Teddy Boys around today are third generation Teds and the nineteen seventies was the period that they became active on the Teddy Boy scene. There are also a few second generation and fourth generation Teds and even a small number of new recruits from the current period. Due to the fact that many of these Teds are in their late forties, fifties and sixties, their style of dress has been toned down with the passing of years and is totally different to what many would have worn in the 1970’s.
In addition, there have been a number of other factors that have influenced the current more conservative and original style of Teddy Boy dress of wearing more somber colours and styles. The Edwardian Drape Society (already mentioned) set up during the early 1990’s had a major impact on reclaiming the original style by setting an original dress code standard. In fact at the time, Teds had to wait to be invited to join T.E.D.S. and this was largely as a result of their dress code. For instance those Teds who wanted to retain the seventies style of dress would not be invited to join.
Many Teddy Boys that have continued to maintain the 1970’s style of dress saw this as a form of dictatorship, by what they considered, as a group of elitest Teds who wanted to become the Teddy Boy Fashion Police. However, this was never the intention – the reason was to simply return the style of the Teddy Boy back to the pre Rock ‘n’ Roll – 1955 style of dress, which had become bastardised and become somewhat lost during the annals of time.
Members of The Edwardian Drape Society wearing predominantly Black Drape suits at The Tennessee Club’s 3rd and last venue at Oakwood North London around 2000.
When the majority of Teddy Boys had started to adopt this early 1950’s style in the from the mid to late 1990’s onwards, many started to have Black Drapes tailored and were accused of looking like Undertakers. However, as time has progressed and with more research, it is clear that early and mid fifties Teddy boys were wearing colours other than black such a bottle green, powder grey, brown, navy and mid-blue and checks. Many Teddy Boys are now wearing a range of colours and styles inkeeping with the early to mid fifties period.
Other Edwardian Teddy Boy Groups
The International Edwardian Teddy Boy Association
UNDER CONSTRUCTION
The Manchester Peacock Society
UNDER CONSTRUCTION
The British Teddy Boy Movement Today
The Internet and the access of historical photographs and the interest in the roots of the British Teddy Boy, particularly the pre-1955 era (before the advent of Rock ‘n’ Roll in Britain) has given the Teddy Boy Movement a knowledge that the rank and file of Teds never had previously. This new found knowledge has given the ability for the Teds to rediscover themselves and where they came from and on top of that, the ability for many of us to recreate the look of the pre -1955 Teddy Boy – 59 years or more later.
As a result of these factors, many mainstream Teddy Boys in the UK have made the decision to return the original 1950’s style and image that the Edwardian style groups in the 1980’s were promoting and more so with the influence of The Edwardian Drape Society during the 1990’s onwards. In general most Teddy Boys and Girls are now wearing a far more authentic form of 1950’s Edwardian Teddy Boy form of dress than they would have worn during the 1970’s. However a number of Teddy boys still prefer to maintain the 1970’s image and of course as a unified movement, there is room for these Teds to take their rightful place within the Teddy Boy movement. Although the Teddy Boy has a certain way of dressing based on a common theme, there is no right or wrong dress code that dictates what style a Teddy Boy should be wearing, because at the end of it all the Teddy Boy is an individual and most ostensively – a Rebel!
Teddy Boys and Girls at the Manchester Evening News Photo Shoot, Saturday 6th April 2013.
Despite the variety of styles and differences in opinions within the Teddy Boy movement, one thing is for sure, the British Teddy Boy is likely to be around for a good few years to come and represents the first distinctive style that made teenagers in Britain stand out and be different from the rest. The Teddy Boy’s were the originators of a distinctive Youth Culture in Britain and the first rebels against conformity and conventional style. They have continued to maintain that reputation to this day, standing out from the rest of society – the British Teddy Boy really has become a British Cultural icon!
From April 26, 1964–”Something had to come after the Twist and it appears to be the ‘Jamaica Ska,’ just imported from the Caribbean island by dance lovers of New York’s jet set. Here, at Shepheard’s night spot, where the infectious new dance made its U.S. debut, lovely Carol Joan Crawford (left), Miss World of 1964, pays close attention to the dancers. The ‘Ska’ may be simply described as ‘up-beat blues with a shuffle rhythm.’ Its name evolved out of the sound of the guitar’s up-beat stroke. Miss Crawford, who also hails from Jamaica, is currently touring the U.S. for the first time.”
The premiere of the ska in America was controversial then, as it is now. I recently found an article from 1964 called “Dissension in the Ska Camp” that shows even when musicians were in the thick of it, it was a contested issue of who was included and who was excluded, who created it first and who was following suit. So I today I share this article that appeared in the Sunday Gleaner, April 26, 1964 that shows these topics were just as relevant and talked about then as they are now, even more so. The article has no byline so it is not evident who wrote the piece, but Ronnie Nasralla and Prince Buster chime in with their opinions.
First, let’s set the scene. Referenced in this article is the event at Shepheard’s Club, seen above in the photo. This nightclub was located in the Drake Hotel on Park Avenue in Manhattan. It was a hotspot. It was hip and posh and cool. Big stars stayed at the Drake, including Frank Sinatra and Muhammad Ali and later Led Zeppelin and Slade. But Shepheard’s was also swanky and the hot dances of the day, like the Frug, were not only danced here, but unveiled here. So too was the Ska. Shepheard’s even produced a flyer called, “How to Do the Newest Discotheque Dances at Shepheard’s in New York’s Drake Hotel” with step-by-step instructions to dance the Jerk, Watusi, Frug and the Monkey.
The event at Shepheard’s Club was prior to the World’s Fair. This event was held in April, whereas the World’s Fair wasn’t until August of 1964. However, Jamaica’s tourism efforts began before the World’s Fair in anticipation of creating a buzz and capitalizing on the dance craze trend. You may remember the photo I posted with Arthur Murray’s wife and Ronnie Nasralla from this evening at the Shepheard’s Club, and above is another rare gem.
Without further ado, the article:
National sound hits New York but now the argument flares as to what it is and who started it!
DISSENSION IN THE SKA CAMP
LIKE a raging fire, the promotional tour of the Jamaican National Sound, the Ska, has started a smoldering in the underbrush of the Kingston music world from which this distinctive brand of music was born.
Everyone wants to prove who is the true exponent of the Ska and who originated it? What is the authentic style of the Ska dancing? Successful though the promotional tour to the U.S. was, enthusiastic though the reports which came back treat the appearance of a Jamaican troupe of dancers and artistes at the Shepheard’s Club, there is dissension in the camp.
Some artistes who made the trip say their sound was not promoted as much as certain other sounds. Some of the artistes say that some of the other artistes didn’t have a clue about Ska dancing and in fact did the Monkey, the Wobble, the Twist . . . anything but true Ska.
Reports from the other side say that the moves done at Shepheard’s were moves decided on and rehearsed for several nights, together, before the team left the island.
To the accusation that other records were promoted over others, we discover from Mr. Winston Stona of the Jamaican Tourist Board, a co-sponsor of the promotional venture that:
The junket to the Shepheard’s Ska dancing, backed up over recorded music. Shepheard’s is one of a current crop of New York Clubs called discotheques. In this night spot feature entertainment comes from records played on a large turntable, from an amplification booth much like the Jamaican sound system of the dance halls.
According to the Tourist Board spokesman, the promotional venture for the Ska, as suggested by Henri Paul Marshall and Roland Rennie, the music promotion experts who came to the island last month on the invitation of the Ministry of Development and Welfare, was that Ska records and not personal performances by the artistes, would be projected.
The records which were taken to Shepheard’s therefore, were a selection made on the suggestion of the experts who, on their visit to the island, listened to the work of various Ska exponents. The records chosen for promotion were the ones which the experts deemed most likely to catch on with the American public.
These records included the works of Prince Buster, Derryck Morgan, Eric Morris, and others known to the local Ska followers.
Why should there be dissension? Among the tunes featured at Shepheard’s was “Sammy Dead,” the old Jamaican folk tune restyled as Ska by Byron Lee and the Dragonaires, featuring the voice of Eric Morris. Certain members of the troupe to Shepheard’s say “Sammy Dead” was promoted over other tunes.
According to Mr. Stona, “Sammy Dead” was actually played twice at the beginning and at the end of the programme of Ska records which he presented to the Shepheard’s audience.
It was also revealed that “Sammy Dead” which is to be released on a Capitol label in the States was specifically promoted on the request of Capitol records.
Prince Buster and the other early devotees of the Ska say this should not be so. And they throw in the argument that in their opinion “Sammy Dead” is not a true Ska tune and why should it be played even one more time than any of the others, which are reorganized as real Ska by the real Ska fans?
Prince Buster, who took the Ska to England where it is known now as the Blue Beat, was very expressive about this. He says he is one of the originators of the Ska and sees no reason why he and others, who worked together on the National Sound, should not have got as big billing.
But who really originated the Ska? As Buster tells it, it was back in 1958 that he, Derryck Morgan, Eric Morris and others used to meet on top of an old house situated on Charles Street near Orange Street. The meetings were inspired because “as boys together, we were looking at making a brand.”
He points out that a number of Jamaican musicians had tried adopting American shuffle sounds to their own style, but it didn’t really work. There was need for “our own sound.” So those meetings on top of the house was to find out just how to make things work, how to find a Jamaican sound which the fans would go for.
Down on the ground you might say the big sound system operators Duke Reid and Coxson were evolving their own sound. It was an adaptation of certain American shuffle tunes re-recorded for the sound system dance audiences. It is said that when the experimenters offered Duke Reid and Coxson the new Jamaican sound they would have nothing to do with it.
According to Buster, the new sound when it was evolved was referred to with great disdain by other musicians and by the public as the Boop-Boop. He even earned the name Boop. And when he and Derryck Morgan, for a promotional stunt, launched Boop-Boop songs deriding each other the public really went for their skins.
But out West, the thump of the Boop, later is to be called Sca, then Ska, was catching on. Musicians who had “boxed around” in various musical combos began to be reorganized as “Ska beaters.” Out west and on the east, they could tell you and still tell you about Drumbago who played the drums and Ja Jerry, Theophilus Beckford, and Raymond Harper, Rupert “Blues” Miller, and Stanley Notice.
These according to the fans and on Orange Street and (unreadable) where sound boxes thump through the Saturday night of every week were the original ska men.
As the craze progressed, getting popularity most of all on JBC’s Teenage Dance Party, other musicians joined the parade, cut dies, met for sessions, helped the sound to grow.
The fans began to acclaim Baba Brooks, Roland Alphonso, Lloyd Brevet, Lloyd Tate, Don Drummond, Lester Sterling, Johnny Moore, Lloyd Knibb and the men whose full names nobody remembers but rather a name like Jackie, Charlie, and Campbell. Later they were joined by the acclaimed pure jazz, tenor man, Tommy McCook.
The Ska caught on, spread and grew, most of all in the Saturday night sound system headquarters such as Forrester’s Hall, Jubilee Tile Gardens, Carnival and Gold Coast on Sundays.
Sound system operators worked feverishly to get the latest biscuits on disc. Early on release, they bore no labels, but the dance hall spies got the names eventually and the sound system which didn’t have the new biscuit last week, acquired it this week, to draw the fans.
It is interesting to find a parallel in the discotheques which began in Paris and spread to London and New York.
In the process of finding who should get credit for what, it is eye opening to hear Prince Buster saying that Louise Bennett played her part in the promotion of this peculiarly Jamaican sound and dance. He says that Louise’s life work of keeping alive the folk songs and rhythms of Jamaica is responsible for many of them coming back into popularity, set against the Ska beat.
Many of the musicians and artistes associated with the Ska movement are fairly young men. However, one of the acknowledged originators and Dean of the Sound has been playing music in Kingston for 46 years.
He is Drumbago the drummer who also plays a flute. His real name is Arkland Parks and (unreadable) Mapletoft Poulle and Frankie Bonnitto.
Drumbago, a mild mannered gentleman, says he and Rupert Miller, a bass player for 36 years, were in on the original search to find the sound which came to be called Ska. He explains their best arrangement of the sound as being basically four beats to the bar in eight or twelve measures.
“You get the sound according to how you invert the beats,” says Drumbago.
Another exponent of Ska and its various offshoots feel that the dance called Wash Wash has every claim to being truly Jamaican, for it is inspired by one of the basic Jamaican show dances … the wash day scene. This is a standard with many nightclub rhumba dancers, with many folk lore troupes.
So what constitutes Ska dancing? According to the fanatics, true Ska motions are the wash wash, the peculiar washing motion of either clothes or the body, the press along, in which the dancer thumps out the rhythm with his arms at shoulder level, the move (for which we found no
name) of spiraling down to floor level and back up, the one in which you moved the hips and pumped the arms in the opposite direction to the press along.
The fans say that while the extempore movements are allowed dancing the Ska, these are the definite basic movements which one must know to be IN.
Dissenters from the troupe which performed at Shepheard’s say these movements were not used fully or enough and that at one stage they heard a critic saying that what was being done was nothing new, it looked like a first cousin to the Twist. And that the Monkey and the Pony movements which were done were recognized as old hat immediately.
Mr. Stona says this accusation is not true. He found nothing but satisfaction for the presentation at Shepheard’s and is optimistic for the future of Ska promotion in the United States.
We contacted a spokesman for the Byron Lee and the Dragonaires outfit who made “Sammy Dead.”
He told of having heard the feeling expressed by some of the original Ska sound makers that certain orchestras now playing the sound were only cashing in and didn’t know how the sound began.
The Byron Lee spokesman—Mr. Ronnie Nasralla—says:
“For Byron Lee and the Dragonaires it’s not just cashing in. I know Byron feels that it is full time Ska was organized and promoted so that the best can be got out of it for the benefit of the artistes and Jamaica.”
According to Mr. Nasralla:
“Many Ska artistes were not properly protected or organized before Byron Lee has signed up several artistes for recordings and appearances and we’re taking all steps to see that they’re properly presented.”
“I’ve heard that some people say that Byron Lee is just promoting his orchestra. It’s not true. Sure, as a businessman he will look out for his investments, but let us stop quarrelling among ourselves and promote the sound not only for the good of one band but for all Jamaica.”
Whatever comes of it, Ska is going to be a talking point for many more months. Ironically, like most things, it was an art without honour in its own country until it was discovered somewhere else.
Stay tuned for next week’s blog when I will post a response to this article that appeared in the Daily Gleaner the following Sunday. Apparently the comments made by Ronnie Nasralla and Prince Buster struck a chord and a number of musicians responded with their thoughts, including Eric Monty Morris, Roy Panton, Ronnie Nasralla again, Alphanso Castro, Sir Lord Comic, and Roy Willis who respond with comments of their own.
From April 26, 1964–”Something had to come after the Twist and it appears to be the ‘Jamaica Ska,’ just imported from the Caribbean island by dance lovers of New York’s jet set. Here, at Shepheard’s night spot, where the infectious new dance made its U.S. debut, lovely Carol Joan Crawford (left), Miss World of 1964, pays close attention to the dancers. The ‘Ska’ may be simply described as ‘up-beat blues with a shuffle rhythm.’ Its name evolved out of the sound of the guitar’s up-beat stroke. Miss Crawford, who also hails from Jamaica, is currently touring the U.S. for the first time.”
The premiere of the ska in America was controversial then, as it is now. I recently found an article from 1964 called “Dissension in the Ska Camp” that shows even when musicians were in the thick of it, it was a contested issue of who was included and who was excluded, who created it first and who was following suit. So I today I share this article that appeared in the Sunday Gleaner, April 26, 1964 that shows these topics were just as relevant and talked about then as they are now, even more so. The article has no byline so it is not evident who wrote the piece, but Ronnie Nasralla and Prince Buster chime in with their opinions.
First, let’s set the scene. Referenced in this article is the event at Shepheard’s Club, seen above in the photo. This nightclub was located in the Drake Hotel on Park Avenue in Manhattan. It was a hotspot. It was hip and posh and cool. Big stars stayed at the Drake, including Frank Sinatra and Muhammad Ali and later Led Zeppelin and Slade. But Shepheard’s was also swanky and the hot dances of the day, like the Frug, were not only danced here, but unveiled here. So too was the Ska. Shepheard’s even produced a flyer called, “How to Do the Newest Discotheque Dances at Shepheard’s in New York’s Drake Hotel” with step-by-step instructions to dance the Jerk, Watusi, Frug and the Monkey.
The event at Shepheard’s Club was prior to the World’s Fair. This event was held in April, whereas the World’s Fair wasn’t until August of 1964. However, Jamaica’s tourism efforts began before the World’s Fair in anticipation of creating a buzz and capitalizing on the dance craze trend. You may remember the photo I posted with Arthur Murray’s wife and Ronnie Nasralla from this evening at the Shepheard’s Club, and above is another rare gem.
Without further ado, the article:
National sound hits New York but now the argument flares as to what it is and who started it!
DISSENSION IN THE SKA CAMP
LIKE a raging fire, the promotional tour of the Jamaican National Sound, the Ska, has started a smoldering in the underbrush of the Kingston music world from which this distinctive brand of music was born.
Everyone wants to prove who is the true exponent of the Ska and who originated it? What is the authentic style of the Ska dancing? Successful though the promotional tour to the U.S. was, enthusiastic though the reports which came back treat the appearance of a Jamaican troupe of dancers and artistes at the Shepheard’s Club, there is dissension in the camp.
Some artistes who made the trip say their sound was not promoted as much as certain other sounds. Some of the artistes say that some of the other artistes didn’t have a clue about Ska dancing and in fact did the Monkey, the Wobble, the Twist . . . anything but true Ska.
Reports from the other side say that the moves done at Shepheard’s were moves decided on and rehearsed for several nights, together, before the team left the island.
To the accusation that other records were promoted over others, we discover from Mr. Winston Stona of the Jamaican Tourist Board, a co-sponsor of the promotional venture that:
The junket to the Shepheard’s Ska dancing, backed up over recorded music. Shepheard’s is one of a current crop of New York Clubs called discotheques. In this night spot feature entertainment comes from records played on a large turntable, from an amplification booth much like the Jamaican sound system of the dance halls.
According to the Tourist Board spokesman, the promotional venture for the Ska, as suggested by Henri Paul Marshall and Roland Rennie, the music promotion experts who came to the island last month on the invitation of the Ministry of Development and Welfare, was that Ska records and not personal performances by the artistes, would be projected.
The records which were taken to Shepheard’s therefore, were a selection made on the suggestion of the experts who, on their visit to the island, listened to the work of various Ska exponents. The records chosen for promotion were the ones which the experts deemed most likely to catch on with the American public.
These records included the works of Prince Buster, Derryck Morgan, Eric Morris, and others known to the local Ska followers.
Why should there be dissension? Among the tunes featured at Shepheard’s was “Sammy Dead,” the old Jamaican folk tune restyled as Ska by Byron Lee and the Dragonaires, featuring the voice of Eric Morris. Certain members of the troupe to Shepheard’s say “Sammy Dead” was promoted over other tunes.
According to Mr. Stona, “Sammy Dead” was actually played twice at the beginning and at the end of the programme of Ska records which he presented to the Shepheard’s audience.
It was also revealed that “Sammy Dead” which is to be released on a Capitol label in the States was specifically promoted on the request of Capitol records.
Prince Buster and the other early devotees of the Ska say this should not be so. And they throw in the argument that in their opinion “Sammy Dead” is not a true Ska tune and why should it be played even one more time than any of the others, which are reorganized as real Ska by the real Ska fans?
Prince Buster, who took the Ska to England where it is known now as the Blue Beat, was very expressive about this. He says he is one of the originators of the Ska and sees no reason why he and others, who worked together on the National Sound, should not have got as big billing.
But who really originated the Ska? As Buster tells it, it was back in 1958 that he, Derryck Morgan, Eric Morris and others used to meet on top of an old house situated on Charles Street near Orange Street. The meetings were inspired because “as boys together, we were looking at making a brand.”
He points out that a number of Jamaican musicians had tried adopting American shuffle sounds to their own style, but it didn’t really work. There was need for “our own sound.” So those meetings on top of the house was to find out just how to make things work, how to find a Jamaican sound which the fans would go for.
Down on the ground you might say the big sound system operators Duke Reid and Coxson were evolving their own sound. It was an adaptation of certain American shuffle tunes re-recorded for the sound system dance audiences. It is said that when the experimenters offered Duke Reid and Coxson the new Jamaican sound they would have nothing to do with it.
According to Buster, the new sound when it was evolved was referred to with great disdain by other musicians and by the public as the Boop-Boop. He even earned the name Boop. And when he and Derryck Morgan, for a promotional stunt, launched Boop-Boop songs deriding each other the public really went for their skins.
But out West, the thump of the Boop, later is to be called Sca, then Ska, was catching on. Musicians who had “boxed around” in various musical combos began to be reorganized as “Ska beaters.” Out west and on the east, they could tell you and still tell you about Drumbago who played the drums and Ja Jerry, Theophilus Beckford, and Raymond Harper, Rupert “Blues” Miller, and Stanley Notice.
These according to the fans and on Orange Street and (unreadable) where sound boxes thump through the Saturday night of every week were the original ska men.
As the craze progressed, getting popularity most of all on JBC’s Teenage Dance Party, other musicians joined the parade, cut dies, met for sessions, helped the sound to grow.
The fans began to acclaim Baba Brooks, Roland Alphonso, Lloyd Brevet, Lloyd Tate, Don Drummond, Lester Sterling, Johnny Moore, Lloyd Knibb and the men whose full names nobody remembers but rather a name like Jackie, Charlie, and Campbell. Later they were joined by the acclaimed pure jazz, tenor man, Tommy McCook.
The Ska caught on, spread and grew, most of all in the Saturday night sound system headquarters such as Forrester’s Hall, Jubilee Tile Gardens, Carnival and Gold Coast on Sundays.
Sound system operators worked feverishly to get the latest biscuits on disc. Early on release, they bore no labels, but the dance hall spies got the names eventually and the sound system which didn’t have the new biscuit last week, acquired it this week, to draw the fans.
It is interesting to find a parallel in the discotheques which began in Paris and spread to London and New York.
In the process of finding who should get credit for what, it is eye opening to hear Prince Buster saying that Louise Bennett played her part in the promotion of this peculiarly Jamaican sound and dance. He says that Louise’s life work of keeping alive the folk songs and rhythms of Jamaica is responsible for many of them coming back into popularity, set against the Ska beat.
Many of the musicians and artistes associated with the Ska movement are fairly young men. However, one of the acknowledged originators and Dean of the Sound has been playing music in Kingston for 46 years.
He is Drumbago the drummer who also plays a flute. His real name is Arkland Parks and (unreadable) Mapletoft Poulle and Frankie Bonnitto.
Drumbago, a mild mannered gentleman, says he and Rupert Miller, a bass player for 36 years, were in on the original search to find the sound which came to be called Ska. He explains their best arrangement of the sound as being basically four beats to the bar in eight or twelve measures.
“You get the sound according to how you invert the beats,” says Drumbago.
Another exponent of Ska and its various offshoots feel that the dance called Wash Wash has every claim to being truly Jamaican, for it is inspired by one of the basic Jamaican show dances … the wash day scene. This is a standard with many nightclub rhumba dancers, with many folk lore troupes.
So what constitutes Ska dancing? According to the fanatics, true Ska motions are the wash wash, the peculiar washing motion of either clothes or the body, the press along, in which the dancer thumps out the rhythm with his arms at shoulder level, the move (for which we found no
name) of spiraling down to floor level and back up, the one in which you moved the hips and pumped the arms in the opposite direction to the press along.
The fans say that while the extempore movements are allowed dancing the Ska, these are the definite basic movements which one must know to be IN.
Dissenters from the troupe which performed at Shepheard’s say these movements were not used fully or enough and that at one stage they heard a critic saying that what was being done was nothing new, it looked like a first cousin to the Twist. And that the Monkey and the Pony movements which were done were recognized as old hat immediately.
Mr. Stona says this accusation is not true. He found nothing but satisfaction for the presentation at Shepheard’s and is optimistic for the future of Ska promotion in the United States.
We contacted a spokesman for the Byron Lee and the Dragonaires outfit who made “Sammy Dead.”
He told of having heard the feeling expressed by some of the original Ska sound makers that certain orchestras now playing the sound were only cashing in and didn’t know how the sound began.
The Byron Lee spokesman—Mr. Ronnie Nasralla—says:
“For Byron Lee and the Dragonaires it’s not just cashing in. I know Byron feels that it is full time Ska was organized and promoted so that the best can be got out of it for the benefit of the artistes and Jamaica.”
According to Mr. Nasralla:
“Many Ska artistes were not properly protected or organized before Byron Lee has signed up several artistes for recordings and appearances and we’re taking all steps to see that they’re properly presented.”
“I’ve heard that some people say that Byron Lee is just promoting his orchestra. It’s not true. Sure, as a businessman he will look out for his investments, but let us stop quarrelling among ourselves and promote the sound not only for the good of one band but for all Jamaica.”
Whatever comes of it, Ska is going to be a talking point for many more months. Ironically, like most things, it was an art without honour in its own country until it was discovered somewhere else.
Stay tuned for next week’s blog when I will post a response to this article that appeared in the Daily Gleaner the following Sunday. Apparently the comments made by Ronnie Nasralla and Prince Buster struck a chord and a number of musicians responded with their thoughts, including Eric Monty Morris, Roy Panton, Ronnie Nasralla again, Alphanso Castro, Sir Lord Comic, and Roy Willis who respond with comments of their own.
Stanley Motta is always mentioned as an early pioneer in the ska industry since he had the first recording studio on the island, although they were not pressed there–Motta sent the acetates to the U.K. for duplication. But Motta began the recording industry in Jamaica. His recording studio was opened in 1951 on Hanover Street and his label, M.R.S. (Motta’s Recording Studio), recorded mostly calypso and mento. Motta’s first recorded in 1952 with Lord Fly whose birth name was Rupert Lyon. It is to be noted that in his band on these recordings were Bertie King on clarinet, an Alpha Boys School alumnus who would go on to have a successful jazz career in Europe, as well as Mapletoft Poule who had a big band that employed many early ska musicians and Alpha alumni. Motta also recorded artists like Count Lasher, Monty Reynolds, Eddie Brown, Alerth Bedasse, Jellicoe Barker, Lord Composer, Lord Lebby, Lord Messam, Lord Power, and Lord Melody (good Lord!). There is a strong ska connection too. While I originally thought and posted that Baba Motta was Stanley Motta’s little brother and got that misinformation from Brian Keyo (here: www.soulvendors.com/rolandalphonso.html), I have been corrected by mento scholar Daniel Neely, as you will see from his fantastic and helpful comments below. They, in fact, are not related. Baba Motta was a pianist and trumpeter who also played bongos at times. Roland Alphonso performed with Baba Motta and Stanley then employed Roland to play as a studio musician for many of his calypsonians. Baba Motta had his own orchestra based at the Myrtle Bank Hotel. Baba Motta also recorded for his brother Stanley Motta with Ernest Ranglin. And other ska artists who recorded for Stanley Motta include Laurel Aitken and Lord Tanamo. Rico Rodriguez also says he recorded for Stanley Motta. Theophilus Beckford also performed for other calypsonians that Motta recorded, playing piano before he cut his vital tune “Easy Snapping” for Coxsone, the first recognized ska recording. So who was this Stanley Motta character and what was his interest in Jamaican music? Well as most Jamaican residents know, Motta was the owner of his eponymous business that sold electronics, camera equipment, recording equipment, and appliances. They also processed film, if you remember that! Motta started his business in 1932 with just two employees. Motta’s grew to hundreds of employees over the years and they sold products from Radio Shack, Poloroid, Hoover, Nokia, and Nintendo, to name a few. Stanley Motta was born in Kingston on October 5, 1915. He was educated at Munro College and St. George’s College. He was married twice and has four sons, Brian, David, Philip, and Robert. Motta chose to get into recording perhaps because it was a new industry for the island. And as a businessman, he saw that there were tourists who flocked to Jamaica with spending money, and in an effort to capture some of that money, he began recording to send them home with a souvenir. Many of these calypso and mento recordings for MRS were intended to be souvenirs, a take home example of the sounds enjoyed while on the north coast beaches. In fact, later Motta would serve on the board of the Jamaica Tourist Board from 1955 to 1962, so this was a focus for Motta. He recorded 78s, 45s, but also 10 full-length LPs including “Authentic Jamaican Calypsos,” a four volume series targeted at tourists upon which Roland Alphonso is a featured soloist on the song “Reincarnation.” In short, Motta was an entrepreneur, so his interest in recording came from a vision to fill a need, and he quickly moved on into more enterprising endeavors when he saw that need was being met better by others, like Federal Records, a physical pressing plant, and he chose to focus on his retail stores instead, stores which are still in business today. Motta was also involved in broadcast, but not as you might think. In 1941, after viewing a program that was broadcast on NBC, Motta was so moved by the content of the program titled “Highlights of 1941,” that he wrote to NBC to obtain a recording of this broadcast. He secured the one-hour program which he then showed for audiences at the Glass Bucket Club and he used donations from the screening to support war funds. The program dramatized many of the events of the year interspersed with real footage of Pearl Harbor and the milestones leading up to World War II. Motta was likely also a supplier for many sound system operators, as you can see from the advertisement above. He sold amplifiers, speakers, and all types of recording equipment so without his influence, the face of Jamaican music would not be the same, in many ways. Share your stories, memories, and research on Stanley Motta here and keep the dialogue going! Here are a number of links to more information on Stanley Motta and his recording legacy: http://www.npr.org/templates/story/story.php?storyId=1842828http://www.mentomusic.com/1scans.htmhttp://bigmikeydread.wordpress.com/2010/08/25/stanley-motta-mottas-recording-studio-kingston-mrs/
The Xtraverts formed in 1976 at the outbreak of the punk movement. Creating music in a garage belonging to the guitarist Mark Reilly (Matt Bianco).
Playing classic venues such as the Roxy, Clarendon, the Greyhound and all over Buckinghamshire, Berkshire and Oxfordshire they created a massive following from all over the country with gigs selling out nationwide. The Xtraverts appealed to the skinhead and punks alike and garnered a reputation for clashing with the local hooligans, while often a deterrent, it was also a draw to those fans wanting to revel in the atmosphere and feel part of the Xtraverts Crew.
The Xtraverts played with many the bands of the time, such as 999, The Vibrators, The Damned, Visage, The Satellites, UK Subs, Johnny Kidd and the Pirates and many more. They also were part of the emerging punk scene playing alongside bands The Lurkers, The Slits, The Banshees, in 77-79, were regulars in the crowd and sometimes onstage at the Roxy
They released three singles in their early career, Blank Generation, Police State and Speed, which are now highly collectable records (especially the limited edition “puke” pressing of Police State). Their first album “So Much Hate” was released on Detour Records in 1978, and is still available in digital format today.
Their unique sound also appealed to a more mainstream audience, with appearances on John Peel’s radio show, a TV feature with Danny Baker and a show called Twentieth Century Box with Janet Street Porter looking at the impact of independent bands and labels on the popular music scene.
Over the years, many of the band members ended up in prison, however through quick changes and substitutions, the band carried on regardless. The death knoll for the band finally tolled however when singer Nigel Martin was imprisoned in 1980, the band finally naturally grew to a close. Without its front man and driving force, the musical direction faltered and the band members went their separate ways.
Over their relatively short career, the band had underground success with the single “Police State” and were Number 1 in both the Sounds and NME independent charts. While the band was enjoying its indie success former member Mark Reilly was topping the National mainstream charts with “Get out of your Lazy Bed” with his new band Matt Bianco. The Xtraverts past and present were enjoying a heyday that dominated across the music scene.
The band often made the alternative and oi! charts in sounds magazine in the early 80’s, and picked up a huge following, but circumstances and perhaps major labels not picking them up, like contemporaries, the Clash and Sex Pistols, the world never got to see the band.
30 years later,and after the death of bass player Mark Chapman, the Xtraverts, After meeting up with an old mate Symond Lawes, Manager of X-ray Spex and Concrete Jungle promotions, have decided to release some of their material, at the moment busily digging through the loft and remastering, what will always be pure Punk Rock. There may possibly be a one off gig, sometime in 2014…… Watch this space
“The Xtraverts were such a major influence on my life. Of all the Punk shows i have attended over the last 10 years, i have always thought, i would just so love to see the Xtraverts up on that stage. Lets hope that dream comes true, and the world get to hear such classic tracks”
Oi! is a subgenre of punk rock that originated in the United Kingdom in the late 1970s. The music and its associated subculture had the goal of bringing together punks, skinheads and other working-class youths (sometimes called herberts).
The Oi! movement was partly a response to the perception that many participants in the early punk rock scene were, in the words of The Business guitarist Steve Kent, “trendy university people using long words, trying to be artistic…and losing touch”. André Schlesinger, singer of The Press, said, “Oi shares many similarities with folk music, besides its often simple musical structure; quaint in some respects and crude in others, not to mention brutally honest, it usually tells a story based in truth.”
In 1980, writing in Sounds magazine, rock journalist Garry Bushell labelled the movement Oi!, taking the name from the garbled “Oi!” that Stinky Turner of Cockney Rejects used to introduce the band’s songs. The word is an old Cockney expression, meaning hey or hello. In addition to Cockney Rejects, other bands to be explicitly labeled Oi! in the early days of the genre included Angelic Upstarts, The 4-Skins, The Business, Blitz, The Blood, and Combat 84.
The prevalent ideology of the original Oi! movement was a rough brand of working-class rebellion. Lyrical topics included unemployment, workers’ rights, harassment by police and other authorities, and oppression by the government. Oi! songs also covered less-political topics such as street violence, football, sex, and alcohol. Although Oi! has come to be considered mainly a skinhead-oriented genre, the first Oi! bands were composed mostly of punk rockers and people who fit neither the skinhead nor punk label.
After the Oi! movement lost momentum in the United Kingdom, Oi! scenes formed in continental Europe, North America, and Asia. Soon, especially in the United States, the Oi! phenomenon mirrored the hardcore punk scene of the early 1980s, with Oi!-influenced bands such as Agnostic Front, Iron Cross, Anti Heros. Later American punk bands such as Rancid and Dropkick Murphys have credited Oi! as a source of inspiration. In the mid-1990s, there was a revival of interest in Oi! music in the UK, leading to older Oi! bands receiving more recognition. In the 2000s, many of the original UK Oi! bands reunited to perform and/or record. The song T.N.T. by hard rock bandAC/DC features the interjection at the start and in various parts throughout the song.
Some fans of Oi! were involved in white nationalist organisations such as the National Front (NF) and the British Movement (BM), leading some critics to identify the Oi! scene in general as racist. However, none of the bands associated with the original Oi! scene promoted racism in their lyrics. Some Oi! bands, such as the Angelic Upstarts,The Burial, and The Oppressed were associated with left wing politicsand anti-racism. The white power skinhead movement had developed its own music genre called Rock Against Communism, which had musical similarities to Oi!, but was not connected to the Oi! scene. Timothy S. Brown identifies a deeper connection: Oi!, he writes “played an important symbolic role in the politicization of the skinhead subculture. By providing, for the first time, a musical focus for skinhead identity that was ‘white’—that is, that had nothing to do with the West Indian immigrant presence and little obvious connection with black musical roots—Oi! provided a musical focus for new visions of skinhead identity [and] a point of entry for a new brand of right-wing rock music.”
Rightly or wrongly,The mainstream media especially associated Oi! with far right politics following a concert by The Business, The 4-Skins, and The Last Resort on 4 July 1981 at the Hambrough Tavern in Southall. Local Asian youths threw Molotov cocktails and other objects, mistakenly believing that the concert was a neo-Nazi event, partly because some audience members had written National Front slogans around the area. Although some of the skinheads were NF or BM supporters, among the 500 or so concert-goers were also left-wing skinheads, black skinheads, punk rockers, rockabillies, and non-affiliated youths. Five hours of rioting left 120 people injured—including 60 police officers—and the tavern burnt down. In the aftermath, many Oi! bands condemned racism and fascism.
These denials, however, were met with cynicism from some quarters because of the Strength Thru Oi!compilation album, released in May 1981. Not only was its title a play on a Nazi slogan—”Strength Through Joy“—but the cover featured Nicky Crane, a skinhead BM activist who was serving a four-year sentence for racist violence. Critic Garry Bushell, who was responsible for compiling the album, insists its title was a pun on The Skids‘ album Strength Through Joy, and that he had been unaware of the Nazi connotations. He also denied knowing the identity of the skinhead on the album’s cover until it was exposed by the Daily Mail two months later. Bushell, a socialist at the time, noted the irony of being branded a far right activist by a newspaper that “had once supported Oswald Mosley‘s Blackshirts, Mussolini’s invasion of Abyssinia, and appeasement with Hitler right up to the outbreak of World War Two.”
Another subsequent source for the popular association between Oi! and a racist or far-right creed was the bandSkrewdriver. Lead singer Ian Stuart Donaldson was recruited by the National Front—which had failed to enlist any actual Oi! bands—and reconstituted Skrewdriver as a white power skinhead act. While the band shared visual and musical attributes with Oi!, Bushell asserts, “It was totally distinct from us. We had no overlap other than a mutual dislike for each other.” Donaldson and Crane would later go on to found a magazine, Blood and Honour, and a street-orientated ‘skinhead’ club of the same name that arranged concerts for Skrewdriver and other racist bands such as No Remorse. Demonstrating the ongoing conflation of Oi! with the white power skinhead movement by some observers, the Encyclopedia of British and Irish Political Organizations refers to these groups as “‘white noise’ and ‘oi’ racist bands”.
Oi! is a subgenre of punk rock that originated in the United Kingdom in the late 1970s. The music and its associated subculture had the goal of bringing together punks, skinheads and other working-class youths (sometimes called herberts).
The Oi! movement was partly a response to the perception that many participants in the early punk rock scene were, in the words of The Business guitarist Steve Kent, “trendy university people using long words, trying to be artistic…and losing touch”. André Schlesinger, singer of The Press, said, “Oi shares many similarities with folk music, besides its often simple musical structure; quaint in some respects and crude in others, not to mention brutally honest, it usually tells a story based in truth.”
In 1980, writing in Sounds magazine, rock journalist Garry Bushell labelled the movement Oi!, taking the name from the garbled “Oi!” that Stinky Turner of Cockney Rejects used to introduce the band’s songs. The word is an old Cockney expression, meaning hey or hello. In addition to Cockney Rejects, other bands to be explicitly labeled Oi! in the early days of the genre included Angelic Upstarts, The 4-Skins, The Business, Blitz, The Blood, and Combat 84.
The prevalent ideology of the original Oi! movement was a rough brand of working-class rebellion. Lyrical topics included unemployment, workers’ rights, harassment by police and other authorities, and oppression by the government. Oi! songs also covered less-political topics such as street violence, football, sex, and alcohol. Although Oi! has come to be considered mainly a skinhead-oriented genre, the first Oi! bands were composed mostly of punk rockers and people who fit neither the skinhead nor punk label.
After the Oi! movement lost momentum in the United Kingdom, Oi! scenes formed in continental Europe, North America, and Asia. Soon, especially in the United States, the Oi! phenomenon mirrored the hardcore punk scene of the early 1980s, with Oi!-influenced bands such as Agnostic Front, Iron Cross, Anti Heros. Later American punk bands such as Rancid and Dropkick Murphys have credited Oi! as a source of inspiration. In the mid-1990s, there was a revival of interest in Oi! music in the UK, leading to older Oi! bands receiving more recognition. In the 2000s, many of the original UK Oi! bands reunited to perform and/or record. The song T.N.T. by hard rock bandAC/DC features the interjection at the start and in various parts throughout the song.
Some fans of Oi! were involved in white nationalist organisations such as the National Front (NF) and the British Movement (BM), leading some critics to identify the Oi! scene in general as racist. However, none of the bands associated with the original Oi! scene promoted racism in their lyrics. Some Oi! bands, such as the Angelic Upstarts,The Burial, and The Oppressed were associated with left wing politicsand anti-racism. The white power skinhead movement had developed its own music genre called Rock Against Communism, which had musical similarities to Oi!, but was not connected to the Oi! scene. Timothy S. Brown identifies a deeper connection: Oi!, he writes “played an important symbolic role in the politicization of the skinhead subculture. By providing, for the first time, a musical focus for skinhead identity that was ‘white’—that is, that had nothing to do with the West Indian immigrant presence and little obvious connection with black musical roots—Oi! provided a musical focus for new visions of skinhead identity [and] a point of entry for a new brand of right-wing rock music.”
Rightly or wrongly,The mainstream media especially associated Oi! with far right politics following a concert by The Business, The 4-Skins, and The Last Resort on 4 July 1981 at the Hambrough Tavern in Southall. Local Asian youths threw Molotov cocktails and other objects, mistakenly believing that the concert was a neo-Nazi event, partly because some audience members had written National Front slogans around the area. Although some of the skinheads were NF or BM supporters, among the 500 or so concert-goers were also left-wing skinheads, black skinheads, punk rockers, rockabillies, and non-affiliated youths. Five hours of rioting left 120 people injured—including 60 police officers—and the tavern burnt down. In the aftermath, many Oi! bands condemned racism and fascism.
These denials, however, were met with cynicism from some quarters because of the Strength Thru Oi!compilation album, released in May 1981. Not only was its title a play on a Nazi slogan—”Strength Through Joy“—but the cover featured Nicky Crane, a skinhead BM activist who was serving a four-year sentence for racist violence. Critic Garry Bushell, who was responsible for compiling the album, insists its title was a pun on The Skids‘ album Strength Through Joy, and that he had been unaware of the Nazi connotations. He also denied knowing the identity of the skinhead on the album’s cover until it was exposed by the Daily Mail two months later. Bushell, a socialist at the time, noted the irony of being branded a far right activist by a newspaper that “had once supported Oswald Mosley‘s Blackshirts, Mussolini’s invasion of Abyssinia, and appeasement with Hitler right up to the outbreak of World War Two.”
Another subsequent source for the popular association between Oi! and a racist or far-right creed was the bandSkrewdriver. Lead singer Ian Stuart Donaldson was recruited by the National Front—which had failed to enlist any actual Oi! bands—and reconstituted Skrewdriver as a white power skinhead act. While the band shared visual and musical attributes with Oi!, Bushell asserts, “It was totally distinct from us. We had no overlap other than a mutual dislike for each other.” Donaldson and Crane would later go on to found a magazine, Blood and Honour, and a street-orientated ‘skinhead’ club of the same name that arranged concerts for Skrewdriver and other racist bands such as No Remorse. Demonstrating the ongoing conflation of Oi! with the white power skinhead movement by some observers, the Encyclopedia of British and Irish Political Organizations refers to these groups as “‘white noise’ and ‘oi’ racist bands”.
Agent Bulldogg Started rehearsing in Thomas bedroom (much to his parents’ enjoyment) back in March 1986 after about half a year or so of talking about it, recruiting members and getting hold of equipment through various ways. After another year of learning, and a move to the legendary – in Täby anyway – Vita Huset (The White House) for rehearsals we played our first gig in the early summer of 1987. We played a couple of more gigs that year and also recorded a demo before original bass player Micke were replaced by Jens in early 1988. That line-up continued to play any gigs we could get, and also managed to record some songs who found their way onto a compilation album as well as recording our debut album – “Livsstil” (A Way of Life) – in 1990.
It wasn’t actually released until 1992 (on our own label) and by then Jens had left the band only to be replaced by Jarl. With this line up we played in Germany, Finland and Austria and also recorded our second album “Ett Tusen Glas” (One Thousand Glasses) – again on our own label – together with the new member Johan on saxophone and keyboards. When we released it 1995, Jarl had left and was replaced by Olof. We continued doing gigs, in Norway for instance, before original guitarist Andreas – more known as Bogh – decided that enough was enough and left. A friend of a friend’s friend then joined briefly, but that didn’t quite work out so Daniel stepped in for a while. However Olof moved to Switzerland and original drummer Magnus became both disillusioned and pre-occupied with his new job so he decided to leave as well. Olof stepped in to do some studio work and together with some help from a couple of other friends two tracks for the compilation album Brewed In Sweden were recorded and released 2002.
Thomas and Johan continued to write a couple of songs but with no other members available it started to fizzle out. However the band never officially broke up, so when a friend asked if we could play a couple of songs for his 40th birthday, Thomas and ex-bass player Jens teamed up with 3 members of Antipati to do so.
We got a few more offers of doing gigs so it just felt natural to continue with that line-up, although Reidar decide to leave due to other commitments a couple of years later.
Since then the band has played in Belgium, England, France, Germany, Poland and Spain as well as some festivals and other various gigs in Sweden, and also released a split 7″ with The Templars, contributed to a four band split (with Gimp Fist, Sandals and Booze & Glory) and released a new EP “Vi Är Tillbaks” (We Are Back…) on tour own label – as always. The current line-up is: Thomas (vocals), Johan (guitar), Robert (guitar), Jens (bass) and Thobbe (drums)
Agent Bulldogg are special guest at The Great Skinhead Reunion, and we will be all be helping them to celebrate Swedens national day, in Brighton, England June 6th -8th 2014
Agent Bulldogg Started rehearsing in Thomas bedroom (much to his parents’ enjoyment) back in March 1986 after about half a year or so of talking about it, recruiting members and getting hold of equipment through various ways. After another year of learning, and a move to the legendary – in Täby anyway – Vita Huset (The White House) for rehearsals we played our first gig in the early summer of 1987. We played a couple of more gigs that year and also recorded a demo before original bass player Micke were replaced by Jens in early 1988. That line-up continued to play any gigs we could get, and also managed to record some songs who found their way onto a compilation album as well as recording our debut album – “Livsstil” (A Way of Life) – in 1990.
It wasn’t actually released until 1992 (on our own label) and by then Jens had left the band only to be replaced by Jarl. With this line up we played in Germany, Finland and Austria and also recorded our second album “Ett Tusen Glas” (One Thousand Glasses) – again on our own label – together with the new member Johan on saxophone and keyboards. When we released it 1995, Jarl had left and was replaced by Olof. We continued doing gigs, in Norway for instance, before original guitarist Andreas – more known as Bogh – decided that enough was enough and left. A friend of a friend’s friend then joined briefly, but that didn’t quite work out so Daniel stepped in for a while. However Olof moved to Switzerland and original drummer Magnus became both disillusioned and pre-occupied with his new job so he decided to leave as well. Olof stepped in to do some studio work and together with some help from a couple of other friends two tracks for the compilation album Brewed In Sweden were recorded and released 2002.
Thomas and Johan continued to write a couple of songs but with no other members available it started to fizzle out. However the band never officially broke up, so when a friend asked if we could play a couple of songs for his 40th birthday, Thomas and ex-bass player Jens teamed up with 3 members of Antipati to do so.
We got a few more offers of doing gigs so it just felt natural to continue with that line-up, although Reidar decide to leave due to other commitments a couple of years later.
Since then the band has played in Belgium, England, France, Germany, Poland and Spain as well as some festivals and other various gigs in Sweden, and also released a split 7″ with The Templars, contributed to a four band split (with Gimp Fist, Sandals and Booze & Glory) and released a new EP “Vi Är Tillbaks” (We Are Back…) on tour own label – as always. The current line-up is: Thomas (vocals), Johan (guitar), Robert (guitar), Jens (bass) and Thobbe (drums)
Agent Bulldogg are special guest at The Great Skinhead Reunion, and we will be all be helping them to celebrate Swedens national day, in Brighton, England June 6th -8th 2014
Scores of youths have been given prison sentences following a Whitsun weekend of violent clashes between gangs of Mods and Rockers at a number of resorts on the south coast of England.Yesterday two youths were taken to hospital with knife wounds and 51 were arrested in Margate after hundreds of teenagers converged on the town for the holiday weekend. Dr George Simpson, chairman of Margate magistrates, jailed four young men and imposed fines totalling £1,900 on 36 people. Three offenders were jailed for three months each and five more sent to detention centres for up to six months.
Obscenities
In Brighton, two youths were jailed for three months and others were fined.
More than 1,000 teenagers were involved in skirmishes on the beach and the promenade last night.
They threw deckchairs around, broke them up to make bonfires, shouted obscenities at each other and at passers-by, jostled holidaymakers and terrified elderly residents.
At about 1300 BST Mods and Rockers gathered at the Palace Pier chanting and jeering at each other and threw stones when police tried to disperse them.
The teenagers staged a mass sit-down on the promenade when police, using horses and dogs, tried to move them on.
In Margate, there were running battles between police and up to 400 youths on the beach early yesterday morning. Bottles were thrown and two officers were slightly hurt.
Later, on the high street, around 40 young men smashed council flat windows and vandalised a pub and a hardware shop.
Last night, hundreds of young men and girls were still wandering around the resort long after the last train had left.
Police stepped in to prevent further violence and dispersed about 30 youths in leather jackets who marched up the promenade shouting “Up the Rockers!”
There were further clashes at Bournemouth and Clacton.
From the early to mid-1960s young, mainly working class, Britons with cash to spend joined one of two youth movements.The Mods wore designer suits protected by Parka jackets and were often armed with coshes and flick-knives. They rode Vespa or Lambretta scooters bedecked with mirrors and mascots and listened to Ska music and The Who.Rockers rode motorbikes – often at 100mph with no crash helmets – wore leathers and listened to the likes of Elvis and Gene Vincent.Inevitably the two gangs clashed. The 1964 Whitsun weekend violence in Brighton was famously dramatised in the film Quadrophenia (1979).In August that year police had to be flown into the Sussex resort of Hastings to break up fights between the two gangs.
But two years later, most Mods had turned their attentions to the burgeoning, more laid-back, hippie culture. While the harder working class Mods created the Skinhead Subculture
Scores of youths have been given prison sentences following a Whitsun weekend of violent clashes between gangs of Mods and Rockers at a number of resorts on the south coast of England.Yesterday two youths were taken to hospital with knife wounds and 51 were arrested in Margate after hundreds of teenagers converged on the town for the holiday weekend. Dr George Simpson, chairman of Margate magistrates, jailed four young men and imposed fines totalling £1,900 on 36 people. Three offenders were jailed for three months each and five more sent to detention centres for up to six months.
Obscenities
In Brighton, two youths were jailed for three months and others were fined.
More than 1,000 teenagers were involved in skirmishes on the beach and the promenade last night.
They threw deckchairs around, broke them up to make bonfires, shouted obscenities at each other and at passers-by, jostled holidaymakers and terrified elderly residents.
At about 1300 BST Mods and Rockers gathered at the Palace Pier chanting and jeering at each other and threw stones when police tried to disperse them.
The teenagers staged a mass sit-down on the promenade when police, using horses and dogs, tried to move them on.
In Margate, there were running battles between police and up to 400 youths on the beach early yesterday morning. Bottles were thrown and two officers were slightly hurt.
Later, on the high street, around 40 young men smashed council flat windows and vandalised a pub and a hardware shop.
Last night, hundreds of young men and girls were still wandering around the resort long after the last train had left.
Police stepped in to prevent further violence and dispersed about 30 youths in leather jackets who marched up the promenade shouting “Up the Rockers!”
There were further clashes at Bournemouth and Clacton.
From the early to mid-1960s young, mainly working class, Britons with cash to spend joined one of two youth movements.The Mods wore designer suits protected by Parka jackets and were often armed with coshes and flick-knives. They rode Vespa or Lambretta scooters bedecked with mirrors and mascots and listened to Ska music and The Who.Rockers rode motorbikes – often at 100mph with no crash helmets – wore leathers and listened to the likes of Elvis and Gene Vincent.Inevitably the two gangs clashed. The 1964 Whitsun weekend violence in Brighton was famously dramatised in the film Quadrophenia (1979).In August that year police had to be flown into the Sussex resort of Hastings to break up fights between the two gangs.
But two years later, most Mods had turned their attentions to the burgeoning, more laid-back, hippie culture. While the harder working class Mods created the Skinhead Subculture
Friday 17th November 2006, 30 years since Punk detonated, and I had the pleasure of sharing a few drinks with Ron Watts in my home. Ron promoted many of the early bands, and organised the now legendary Punk Festival at the 100 Club on the 20th and 21st September, 1976. Ron’s just published a great book which documents those heady and (for those lucky enough to have been there) exciting times. I switched on the tape recorder, put some wine on the table and off we went, talking about our mutually favourite subject. Music! I hope people will find this interview as interesting as I did, he’s a top bloke with some great memories. Rob Maddison, Tamworth, 19th November 2006. 100 Watts, a life in Music. Written by Ron Watts and forward by Glen Matlock. ISBN 0-9543884-4-5. Available from Heroes Publishing, the Internet (it’s on Amazon) or even a bookshop!
RM) Ron, firstly, why did you write the book? Ron) I was approached by the publishers, who said “would you be interested in writing your life story”. I thought about it, for about two days, and then thought yeah. Yes, I’d do that, you know what I mean.RM) How on earth did you remember everything? Ron) Most of it was in the house, still. I just had to find all the old diaries and booking sheets and things, and it jogged my memory, you know. RM) You kept all that stuff, then Ron? Ron) Well, yes, I suppose you would, really, wouldn’t you. To be honest, I sold some stuff off at auction, about 10 years ago, when I was skint. One thing was the Sex Pistols contract from the Punk Festival, which was handwritten by Malcolm McClaren.RM) Who bought it? Ron) I think it was the Hard Rock Café in Central London, to put up on the wall.RM) When’s your next promotion Ron? Ron) Well, I haven’t been promoting for a while, but it’s in my blood, and people are expressing an interest in me doing something. I’ve got 2 venues lined up for the new year, look here for news, come February. We’ve venues in Oxford Street and High Wycombe, but can’t say too much at this point!! These gigs are to be known as Ron’s part 1 and 2…RM) Who are you promoting? Ron) What I did in 1977. RM) What, new “Punk” bands, such as The View etc? Ron) No. Same bands I did in ’77. Same bands in the same place. Some of them are reforming, I’ve been on the bone mate!!RM) Who are you still in touch with from those days, Ron? Ron) Virtually everybody. People from the Sex Pistols, met some of the Clash quite recently, Damned I’m still in touch with, no end of people. RM) Glen Matlock wrote the forward to the book and is obviously a decent bloke. Ron) Glen is a nice bloke, and definitely part of the Pistols, but is his own man.RM) Did you ban Punk? Ron) No. Punk was banned around me, and while it was banned at one venue, I still considered doing it at another, the Nags Head in High Wycombe. At the first opportunity for it to go back into the 100 Club it went back in. It’s a false supposition to suggest I banned it. It was banned because the police and Oxford Street traders association objected to Punks standing in queues outside their shops waiting to get into the club. At this time Oxford Street was the premier shopping street in Europe. I’d be getting complaints, so would go out into the street and try and get people to move out of shop doorways etc, but as soon as I went back in the club they’d be back in there. And of course there’d been some real bad violence. When a girl loses her eye that’s a pretty serious thing. You have to remember that I didn’t own the club, I just promoted there. Simple as. RM) Did Sid Vicious throw the glass that injured the girl’s eye? Ron) Well, I presume so, the barman saw him do it. He didn’t know Sid from Adam, but he pointed him (Sid) out and told me it was him that threw it. I don’t think Sid meant to hurt anybody, except the Damned! If it had caught Captain Sensible on the head he’d have liked that! Funnily enough I was down at the 100 Club a couple of weeks ago, and Michelle Brigandage, who took some of the photos in the book, was telling me that she was actually sat with the girl who lost her eye. Apparently she was an art student from South London, never wanted any publicity and was broken hearted, as anyone would be who lost an eye, especially at that age. She was only 19 at the time. Michelle was sat with her when it happened, she was her mate, and it’s the first time I’ve had a real chat about it. She said herself that though she accepts that it was Sid who threw the glass, he hadn’t intended to do that. But at the same time, he had thrown the glass with malice, and might’ve done even worse damage to someone else, you never know. So in one sense, he’s exonerated to a degree, and in another sense he’s still a malicious Pratt. RM) Was there any collusion to get Sid off by discrediting the barman’s story? Ron) No, but so many people went down with him, to the police station, and said he didn’t do it that the CPS probably thought 250 against 1 and dropped it.RM) Were you surprised by Sid’s eventual demise? Ron) No. You know, his mother, Ann Beverley moved up to Swadlincote, near here. She got some money from Sid’s estate, and the Pistols gave her some money. She got a cheap house and a few bob in the bank, and when she’d run through that she topped herself. As for Nancy, the police weren’t looking for anybody else, but we don’t know, do we.RM) Ron, how proud are you of your role in Punk, and could it have happened without the 100 Club? Ron) Yeah, it would’ve happened anyway. It might have happened in a different way, but I suppose the traumatic birth it got, and the big hand it got via the Punk festival etc helped, otherwise it might have taken a bit longer. RM) Could it have started in any other city other than London? Ron) I think it needed London. It gave it the credibility. It might have happened somewhere else, and it might have been more interesting if it had happened, say, in Liverpool or Newcastle or somewhere, but it would have taken longer to be accepted, and London would have taken longer to accept it.RM) I suppose the Pistols, who catalyzed the movement were a London band, and people like Paul Weller, Pete Shelley etc always say the seeing that band is what galvanised them. Ron) Yes. They were the catalyst. We needed to have them in the Capital, playing in the middle of the Capital. It was always going to be a shortcut for them, you know. So yes, it would have still happened elsewhere, but in a different way. RM) Whose idea was the 1976 Punk Festival at the 100 Club? Ron) Mine. My idea, yeah. I approached Mclaren, as I knew that I needed the Pistols to headline it. And the Damned, they said that they wanted to do it, and The Clash agreed immediately, then we had to cast around to find some more. The Manchester bands were got down by Malcolm (Mclaren). Siouxsie approached me direct, although it wasn’t much of a band. Then, the Stinky Toys were volunteered by Mclaren, although I’d never heard of ‘em, and hardly anyone’s heard of ‘em since! Never mind, they got on eventually on the second night!RM) I read in the book that the Grande Piano on the stage got used like a climbing frame. Were you actually liable for damages if things got broken? Ron) The piano wasn’t going to get moved off the stage. It always stays there. Thing is, you’ve got to remember that it was a running, 7 nights a week club, for Jazz and Blues mainly, and the piano was a part of all that. The owners of the club left me to it for my nights, very seldom that they were there, even. If the place had been wrecked, it would’ve been down to me, I’d have had to pay for all the damage, you know.RM) Punk 77’s owner wondered if you thought the Banshees sounded as bad as he thought they did?! Ron) Well, in ’76 they weren’t really a band, you can’t comment. What they were doing was performance art, just getting up onto the stage and doing something off the top of their heads. They didn’t know any songs, and it sounded like it. It was weak, it was weedy. Sid just about tapped the drums. Siouxsie was doing the Lords Prayer and stuff like that. You couldn’t say it was a gig, or a rehearsed act, it was just people, getting up and trying to do something. I let them do it, you know, I might have done something like that at their age. I don’t think Siouxsie really lived up to her reputation, if you like. Well, not initially. RM) I didn’t like them, but the Banshees went on to become very skilled, musically. Ron) Yes. By then she’d recruited some good blokes. She’s been living in France for a long time now, I don’t see her.
RM) Were the early Punks, like Siouxsie, middle class students? If so, how did they feel when Punk was taken up by the masses? Ron) No. The early Punks were solidly working class. There was the art college mob, they weren’t numerically very strong, but they were the most vivid people, because of their appearance. They set the standard, the tone, you know? But immediately behind that, by the time of the punk festival of ‘76, the bulk of the audience was being formed by young, working class people and they took it to their hearts at once. RM) Were the movements roots biased towards the fashion element or more towards the music side, or was it one package?Ron) The fashion and art side, you know, was where Siouxsie was coming from. They took it very seriously, it was a new movement and they only had the one band to start with. It was very arty, but it was an art movement that worked. If you’d been there the first night I put the Pistols on, I think it was March 30th 1976, and you saw the Bromley Contingent coming in! They didn’t all come at once, they come in dribs and drabs. Each time, it was breathtaking and jaw dropping just to see them walk through that door.RM) Were contemporary Londoners shocked by the appearance of the early Punks? Ron) Initially, yeah. They’d got used to it by the end of that year. But initially, like in the early months, absolutely.RM) The summer of ’76 is famous for its heat wave. I bet you’ve great memories of it? RW) In that summer, and remember that it was the hottest, the best summer in living memory, it was the summer, people still talking about it now, and nothing was happening, everybody was asleep, you know. Anyway, this New Zealand film crew turned up to capture London. They’d been dispatched from Auckland to film London, in the summer. They were bright enough to cotton on to the movement, and they were haunting me! I mean, they got so many yards, so many miles of film, some of it’s not even been seen yet. All the main punk films, like the Rock ‘n Roll Swindle, The Filth and the Fury, were relying on their footage. They were amazed when they got their first, full on, Bromley Punk. They could not believe it. They said “You guys are 200 years ahead of New Zealand!” RM) Were you interested about the politics in Punk? Ron) I tried to keep it at arms length. I wasn’t interested in sub-divisions.RM) What about The Clash? Ron) Didn’t know that they were! (political). I think they were just trying to make it, I mean, they latched on to it. The Pistols had got a lot of the market wrapped up with their attitudes, so The Clash had to find some attitude, and they probably cooked it up with their manager, I reckon. What attitude can we have? Well, the Pistols have got this, that and the other and they found the one that they could go for. RM) I’ve read that the purists hated them, but I loved The Jam. They flirted with politics early on, and then really got involved, with Paul Weller joining Red Wedge later. Ron) The Jam were some of the biggest winners out of Punk. There was such a lot of talent in that band. That band was so tight.RM) Did you get more involved with them once they’d started to get bigger? Ron) They wanted me to help them with their American tour, by going ahead from city to city publicising it. But this was ’77, and I was amazed that their manager John Weller had asked me, and I would’ve loved to have done it. But, I was at the height of my promoting career, and I realised that. So I said “No, I’ve got to stick with this.” RM) The Jam always felt like a band that, as a fan, you had a stake in. Ron) I tell you what, they did a show for me at the 100 Club, when they’d been doing really huge venues like the Hammersmith Odeon. They’d always said, when we get there, we’ll come back and do one. They ended up doing three for me. One at Wycombe Town Hall, one at the Nags Head, which is a pub, you know! And, the 100 Club. They were really good like that, and I appreciate what they did for me and I love ‘em to bits.RM) It’s weird that there was all that acrimony between those people, and even stranger that Rick, and now Bruce, are playing in a Jam tribute band. (The Gift).Ron) Good drummer. I think, and this is my opinion, as I’ve no proof of it, that the girls all used to go for Bruce Foxton. The band was great, and they knew the band was great and they loved Paul Weller. But, in their hearts they all fancied that they’d get off with Bruce Foxton. When I did the box office at the 100 Club, there’d be all these girls turning up in school uniforms. I’d be saying “How old are you?” and the answer was always “19!” Am I really going to sell these girls tickets?!RM) I read somewhere, years ago, that Sid Vicious and Paul Weller had a fight after arguing about the Holidays in the Sun/ In the City riff. Did you hear that one? Ron) No. I can’t see that. Paul Weller was from a tough, working class background. A fight between him and Sid Vicious would have lasted about 8 seconds. He would have dealt with Sid in no time at all. It didn’t happen. Sid would need to have been tooled up, and I’ve had to fight him 3 times when he was. And I’m still here. Sid came at me with a chain, once. I confiscated it, and wish I still had all these weapons, as I could put them up for sale at Christies, couldn’t I?! And I saw Sid with a knife, threatening Elle, the singer out the Stinky Toys with it. I took that off him and gave it to Malcolm Mclaren. Wish I’d kept it. RM) Ron, did you have much to do with Rock Against Racism (R.A.R)? Ron) Only in as much as I endorsed it. And, I wouldn’t have any racist behaviour, as it says in the book, in any of my venues. I just wouldn’t. No way, I mean my bouncers were black, a lot of my acts were black, and I wasn’t going to have it. There were a few occasions when it surfaced, and I did the natural thing and let the black guys sort it themselves.RM) Empowerment? Ron) Yeah. At Wycombe Town Hall, the British movement guys were having a go at my bouncer, Gerry. One black guy against twenty or thirty of them, so I said to him “I’ll take your position, don’t be long, go down the pubs and get your mates.” And he come back in with a dozen big black lads. I said to them, “Look, you’re here to look after Gerry, not to kill these white guys.” So, Gerry stood in front of them, and there wasn’t a word out of them again! They moved out of the way, and went down the other side of the hall, these bullies. They saw the odds evening up a bit, and given the other 8 or 9 bouncers I had stood in the hall, we would’ve murdered them. RM) Jimmy Pursey went on-stage with The Clash at R.A.R in Victoria Park. Was this damage limitation on Pursey’s behalf? He seemed to get his fingers burned when the Skins affiliated to Sham 69. Ron) Exactly. And I don’t think he liked that one little bit. See, now, Jimmy Pursey is another guy, like Paul Weller and Joe Strummer, probably all of them at that time. Underneath he was a much nicer person than the media, and the world, would realise and portray. He was an alright geezer and he caught the wrong end of the backlash. People were believing what he was portraying and singing about, and that wasn’t necessarily him!RM) Did Sham 69 dance a bit to close the flame? They could be perceived as “rabble rousing”, if you like. Ron) They were looking for something to hang their stick on, if you like. The Pistols found it in one. Joe Strummer looked around with The Clash and thought about it and did it, you know. The Jam done it through their potent mix of soul and punk, and I think Jimmy Pursey thought he’d go with the hard boys in the East End. The skinheads, and the mobsters and the ruffians, you know. RM) Musically, Sham 69 were similar to the Pistols… Ron) Yeah, closer than some. I liked Sham 69, they were alright. I think Pursey is another guy who hung his hat somewhere, and that hat got on the wrong peg.
RM) How fast did Punk spread throughout 1977? Ron) Well, it got going in ’76. The Wycombe Punks, because they had me to promote at the Nags Head, got their first Sex Pistols gig there on September 3rd, which was actually 3 weeks before the 100 Club Festival. They were on the case really early. In ’76, Wycombe and the surrounding towns were full of Punks. By the end of that year, they even had a black Punk in Wycombe, a guy called Marmite. He had black hair, with a silver zigzag stripe in it. By ’77, it was all up and running everywhere. By January or February 1977 almost everyone under the age of 18 or 19 was a Punk.RM) When did the press really get hold of it? Ron) Then. But they were on to it before the Bill Grundy Show, the Punk Festival was before that show and from then it was just….you know. I used to get phone calls, from NBC and CBS in America asking if anything’s going on, or coming off, could you let us know. RM) That’s odd, being as the Americans claim to have invented Punk! Ron) They were a year or two ahead. It’s like most things. It’s like the Blues. We had to take the Blues back to America for White America to know about it. Cream, Rolling Stones, Fleetwood Mac, those sort of people. RM) America’s too big and too diverse. It couldn’t host youth movements like Punk and 2-Tone.Ron) No. It had to come from somewhere else. I mean, in New York it was a club scene, in Britain it was a national scene. RM) What did you think of those American bands?Ron) Some of them were really good. I didn’t think New York Dolls were as good as bands like Johnny Thunders and the Heartbreakers. They were probably the best Punk band I ever saw, actually. RM) And Blondie? Ron) Well, Blondie. The bass player, Nigel was a guy from the Nags Head. Tigger, we used to call him. That was his name round Wycombe. He played at the Nags Head before he was in Blondie. I’ve got to say that Tigger and Blondie didn’t get on. Maybe she fancied him, and he didn’t fancy her!
RM) He would’ve been the only British male in the late ‘70’s who didn’t, then?! Ron) Perhaps he knew something we didn’t!RM) Back to the serious stuff, Ron. The Clash flew to Belfast, had some nice photos taken near some barricades and murals. Then they flew home. No gigs played. What do you think about all that? Ron) Well, it’s up to them. Sometimes, promotional events can take over. You can be wise after the event, it might have sounded like a good thing at the time. Who knows, I mean, it might have been sincere. I didn’t see them as a band who had very political motives outside of the publicity. I’m not saying they didn’t have a heart, but sometimes publicity sows a life of its own, you know.RM) If they’d played, this would never have been an issue with people over the years. Ron) No, but they would do benefits and things, R.A.R, and one just before Joe died, for a fireman’s benefit. RM) It’s ironic. The Pistols and Strummer/Jones last gigs in England were both strike fund benefits. And the Pistols, apparently, never cashed their cheque from that Christmas Day one. Ron) I wasn’t a party to any of that, but yeah, that was a good gesture. A lesson. A guy came down to interview me, and he lived near Joe Strummer. Lived in the same village and he was a long time journalist. He said that he thought that Joe Strummer had a lot of heart, and it was very typical of him that he’d go out and do a benefit as The Clash, but commercially would only do The Mescalero’s.
RM) Back to the Pistols, now Ron. What was their early live sound like? Ron) I’ll tell you something now that I’ve never told anybody before. Musically, when the Pistols started, I thought that they were, or sounded like, a youth club heavy metal band. Not the songs, or the vocals, or even the presentation but the actual sound of the band. It wasn’t a weak sound, but it wasn’t particularly pokey. Within three months, they’d perked it up a lot. RM) How big an influence was Dave Goodman to their sound? Ron) He brought a lot of stuff to them. He gave them a lot of advice. He’d make them sound a lot more pokey, he’d get them to do things. I spent a lot of time with Dave Goodman, as when you’re a promoter, you’re there to open it up. And Dave used to arrive early, you know, he’d arrive at four in the afternoon. I’d give him a hand in with some of the gear, and we’d spend some time together as we’d be the only ones there for a couple of hours. I’d be answering the phone and stuff, doing other things like that, but I got to know that guy. He never actually spoke to me about Punk. He mentioned the Pistols, but he never actually spoke about the Punk movement. I wish I’d recorded all those conversations!RM) Did you always fill the 100 Club? Ron) Well, after the first couple of months, it filled out, yeah. I mean, the Pistols didn’t pull a crowd for about their first six gigs. We’re talking about 50 – 80 people, the Bromley Contingent and a few interested parties!
RM) Some people must’ve come in to watch the Pistols out of curiosity? Maybe just walking by the club, then deciding to see what was going on in there, and finding their lives would never be quite the same again? Ron) Yeah, I think that younger people who come down to see it would change. They’d come down the first night with long hair and flares, and by the third night they’d seen them they’d come down in drainpipes and Punk haircut, you know?
RM) What about the other clubs, Ron, like the Roxy? Ron) Went to the Roxy, yes, many times. It was a bit of a pokey hole actually. The Roxy didn’t last long. The Vortex I went to. The stories I used to hear about that place! It was more of a disco crowd, actually. Rent-a-Punk, you know? It wasn’t for the faint hearted, not very savoury! RM) Did you get to read many of the fanzines? Ron) Yeah, I did. I used to see them all. We had one out in the Home Counties called the Buckshee Press, which is a piss take of the Bucks Free Press, of course there was Sniffin’ Glue, we used to see that at the 100 Club all the time. There were others, too, I came across them all over the place, actually, some of them were just one issue, you know, and just a couple of pages.RM) Did you know Mark Perry and the music hacks the time? Ron) Yeah, I knew Mark. Caroline Coon, too. Caroline has been very kind to me in her books, and things, you know. In fact she blamed me, or congratulated me for the whole of Punk in one of them, special thanks to Ron Watts, and that’s nice! Caroline was the first dedicated journalist who wanted to see Punk happen. And, I’m glad in a way that it happened for her, too, because she put her money on the table, you know? Same as I did. She ran that Release thing, which got all the hippies out of jail for cannabis. She was ahead of her time, I mean seriously, you can’t lock someone up for 6 months for smoking cannabis! RM) Changing tack again, Ron. What did you think of Malcolm Mclaren? Ron) I like Malcolm personally. No doubt, you know, I’m not just saying that. On first impressions he looked like an Edwardian gentleman. He’d got that off to a tee, I’d never seen anyone look like him, actually. I never had any bad dealings with him, and he was always very straightforward.RM) People either loved or loathed Mclaren. John Lydon isn’t a fan. Ron) Yeah, I think it was more of a financial thing, but I mean, John Lydon should also remember that without Mclaren he probably wouldn’t have been in them. Mclaren set the scene going, I was the first to pick it up, from that, before recording deals, but he never stuffed me like he stuffed the record companies. They made a lot of money, initially.RM) Did the record companies drop the band so willingly because it was Jubilee year? Ron) Well, the Pistols were full on and did it. I mean, “God Save The Queen” become one of the biggest selling British hit singles, didn’t it? It’s still selling now! And they wouldn’t let it on the shelves, would they. Bless ‘em! RM) You were on the legendary ’77 boat trip up the Thames, when the Pistols played and Mclaren got arrested. What was that like? Ron) It was lovely! You should’ve been there, honestly. The band were ok, they just did their normal gig. I enjoyed seeing people that you wouldn’t expect, talking to each other. When you’ve got the boss of Virgin, that business empire, talking to Sid Vicious, can you imagine what sort of conversation they had?! I’d loved to have taken a tape recorder in there! RM) Do you think the police raid on the boat was planned? Ron) I tell you what, I was amazed at that. I was actually on deck, and the boat was going downstream, back towards Westminster Pier. The Pistols were playing, and it got a bit jostley. You know, a bit of charging about in a small space ‘cause it wasn’t very big, the boat, really. So, I went out on to the deck by the railings, and a couple of other people come and joined me. There was plenty of food and drink, and I had a beer and a chicken leg or something, you know. And I’m looking and I can see these two police boats, and they were a way off. Downstream, I could see two more police boats, and they were a way off, too. I carried on eating the chicken and drinking the beer, looked round, and they were all there, together, at the same time! I mean, the degree of professionalism was just amazing! And then they were on that boat, in force, like about twelve or fifteen coppers, in moments. The boat was quite high sided, but they were up there. And you know what they were doing, they were up there and on that boat and we were escorted into the Westminster Pier basin.RM) Then Mclaren was nicked. Do you reckon he did just enough to get the publicity of an arrest without being charged with anything serious? Ron) I saw that. He got a lot of press out of it, yeah. He knew. Everybody turned to me, to try and sort it all out. One of them was a Countess! RM) Ron, you mentioned that no other bands were on the boat. Was there a real rivalry between these new bands at the time? Ron) The Jam were the young upstarts according to the Pistols, you know. The Clash were their biggest rivals at the time. The Damned, they had no time for.RM) Why don’t The Damned get their due credit? In my opinion, they should. Ron) I don’t know. A lot of people say they’re just a Punk cocktail act. You don’t see a lot about them, and yet they were the first to get a single out and they could play. Scabies could play. Brian James come up brilliant, but then he’d have done anything, if they’d have asked him to join Led Zeppelin he’d have done that, and Captain (Sensible), well I like Captain.RM) Buzzcocks were, from what I’ve heard on bootlegs, a bit rough to start with. They really hit a rich seam once they got up and running. Ron) If the Buzzcocks could make it, anybody could. I wasn’t impressed, really. But what’s in the future’s in the future, you never know what is at the time. They blossomed.
RM) And Magazine? Did you rate them? Ron) Yeah, I did. Brilliant guitarist, John McGeoch. And Penetration, they were a good band, and X-Ray Spex.
RM) Which bands are you the most pleased to have seen play? Ron) Well, I mean, it’s all of them. But where do you start?! Alright, the Pistols and The Clash, definitely, yeah. The Jam – pleased to see them anywhere, anytime. I did enjoy the Damned at an early stage, but they’re not in the top 5. And Sham 69, and The Heartbreakers.RM) I heard “Pretty Vacant” on the radio in my car earlier today, and I got the old goose bumps. Does any of the music from that time affect you the same? Ron) All the early Pistols stuff, yeah!RM) What’s your view on Punk and Reggae getting married? Ron) Yeah, if people want to get together and cross pollinate ideas, then that’s alright. It was the underbelly, twice. You had the white working class and the black working class responding to each other at last! RM) Some Punk bands who had a go at playing Reggae were better than others. Ruts, SLF and of course The Clash all cracked it in their own styles… Ron) The worst Reggae act I ever saw, were The Slits. Actually, probably just the worst act! RM) Do you think that Punk and Reggae blending in ’77 was the root of Two Tone? Ron) Yes. I’m sure it came out of that. I used to have a lot of Reggae acts on in that club, aside from Punk and the Blues and everything. I’d put on Steele Pulse, or an American Blues artist like Muddy Waters, as long as it was what I liked. RM) Your best front men and women? Ron) I’m thinking about this one…The best oddball front man was Wayne County. Best front woman, from what I saw, Faye Fife.RM) You rate Faye Fife over Poly Styrene?Ron) You’re putting me on the spot there! I’d put them equal for different reasons. Faye used to put on a great act. They were perennially at the club and at the Nags Head. Because I had so many venues, when they were coming down again, I needed to know, because that’s three bookings to give them. It was always like, “get your diary out, mate, when you coming down?” If I gave them three bookings, they’d come down, and they could fill it out with other stuff, do the rounds. X-Ray Spex were good, too. Really good band. The Rezillos are still going, actually. RM) I watched a documentary on TV the other night about that Stiff Records tour. The one where they hired a train from BR. Ron) They did the first night for me, at High Wycombe, yeah. There were some funny people there! Wreckless Eric was at the Punk thing I did in Blackpool this year. It took me about an hour to recognise him. I kept looking and looking and vaguely remembered him. Not a nice bloke. RM) Here’s the last one, Ron. Punk lit a fuse for many people. I’m one (albeit two years late), the other people who contributed questions to this interview are others and there’s millions more. As Ed Armchair puts it, his fuse is still burning to this day, and has affected virtually every aspect of his life since it was lit. Do you have the same feelings about Punk as we do? Ron) Yes. I got going through that and it still survives. My first love in music was, and is, Blues. I see a lot of similarities between Punk and Blues. They both come from the underbelly of a society, and they’ve both triumphed against all the odds. They both spoke for their people of that time and place. They’ll reverberate forever. Punk freshened up a stale music scene and the Blues were the bedrock for twentieth and twenty-first century music.RM) Ron, thanks for your time and best of luck with your new projects.END
Jamaican producer and musician Harry Zephaniah Johnson, 67, credited with producing what is widely considered the first reggae single “No More Heartaches” by the vocal harmony trio The Beltones, passed away on Wednesday, April 3 in his Westmoreland, Jamaica birthplace, succumbing to complications from diabetes; Johnson leaves four children and three grandchildren.
Born on July 6th, 1945, Johnson, better known as Harry J, initially entered the music business as a bass player with The Virtues prior to becoming the group’s manager. Shortly thereafter, he took a job as an insurance salesman but his love for music continually beckoned. He booked time at producer/sound system owner Coxsone Dodd’s Studio One in 1968 and recorded The Beltones. The resultant debut release on Johnson’s Harry J label, “No More Heartaches,” is considered a defining record heralding the emergence of the reggae beat as distinctive from its rock steady predecessor. (“Nanny Goat”, a 1968 song produced by the better-known Coxsone Dodd and sung by the duo Larry and Alvin is also cited as a transformative record, moving the rock steady tempo into a reggae rhythm).
“At the time we were under contract with Coxsone Dodd but he wasn’t doing anything for us so a member of a popular group The Cables took us to Harry J; Harry was new to the business and happy to record us so we broke away from Coxsone and went with him,” recalled The Beltones’ former lead singer Trevor Shields told Billboard.biz. “The driving sound on “No More Heartache” was totally different; we were like outsiders starting something new but didn’t know it at the time. The song was No. 1 on the Jamaican charts for about four weeks, which was no easy feat in those days.”
Harry J’s next big hit “Cuss Cuss” by Lloyd Robinson, released in 1969, boasts one of the most recycled reggae rhythms in the voluminous Jamaican music canon. The same year Harry J released a succession of reggae instrumentals credited to the Harry J All Stars, a revolving cast of musicians that included pianist Gladstone “Gladdy” Anderson, keyboardist Winston Wright, bassist Jackie Jackson, drummer Winston Grennan and guitarist Hux Brown. “Smashville,” “Je T’Aime” and “Srpyone” an assortment of Jamaican originals and reggae adaptations of international hits, are just three of the Harry J All Stars’ instrumentals that garnered steady play from Kingston’s sound system selectors.
Their most successful was “Liquidator,” led by Winston Wright’s spirited keyboard solos, which peaked at no. 9 on the UK Singles chart and became an unlikely skinhead anthem there. The song’s opening bassline was subsequently featured on the introduction to The Staple Singers’ 1972 Hot 100 chart topper “Ill Take You There” (Stax Records). According to an April 7 report in the Jamaica Observer newspaper by Howard Campbell, based on a 2000 Observer interview with Johnson, drummer Al Jackson (of Booker T and the MGs, Stax’s in-house band) visited Kingston in 1969 and met Harry J who gave him a copy of “Liquidator”; Johnson was shocked to hear the song used in the Staple Singers’ hit and took aggressive steps to collect royalties from Stax but made little progress.
Following “Liquidator’s” UK success, British reggae label Trojan gave Johnson his own Harry J imprint; his instrumental productions never again reaped the popularity of “Liquidator” but Johnson triumphed working with several of the island’s vocalists commencing with Marcia Griffiths and Bob Andy: their 1970 duets covering Nina Simone’s “Young Gifted and Black” and Crispian St. Peters’ “The Pied Piper” reached the upper tiers of the UK singles charts.
In 1972 Johnson opened a sixteen-track studio at 10 Roosevelt Avenue, Kingston, which revolutionized the reggae capital’s recording industry. “Back then, we were recording two-track and four-track sessions so it took great foresight for someone to go all the way to 16-tracks, which brought us on par with the rest of the world,” engineer/musician/producer Stephen Stewart told Billboard.biz at Harry J studios; there Stewart learned audio engineering in the 1970s while still a teenager, working alongside the late Sylvan Morris. “Because he had the latest in technology Harry J attracted the best artists of the day,” Stewart noted.
A sampling of the classic 1970s roots reggae recordings done at Harry J studios includes: The Heptones’ “Book of Rules,” The Melodians’ “Sweet Sensation,” Toots and the Maytals’ “Reggae Got Soul,” Burning Spear’s “Days of Slavery” and Dennis Brown’s “So Long Rastafari.” Bob Marley and The Wailers also recorded their first four albums for Island Records at Harry J (“Catch a Fire,” “Burnin,” featuring Bunny Wailer and Peter Tosh, “Natty Dread,” and “Rastaman Vibration” with the I-Threes); presently, framed gold copies of those Wailers albums adorn the walls of the studio’s main room.
Harry J Studios are featured in the 1978 film “Rockers” (directed by Theodoros Bafaloukos and starring Leroy “Horsemouth” Wallace, Gregory Isaacs and Jacob Miller) in a scene that spotlights singer Kiddus I recording “Graduation In Zion” there.
Although the 1970s were Harry J’s production heyday he continued to produce and release hit singles throughout the 1980s including Sheila Hylton’s cover of The Police’s “The Bed’s Too Big Without You”, which reached no. 38 on the UK singles chart. Harry J responded to the massive “Sleng Teng” rhythm released by the King Jammys label in 1984, which jumpstarted Jamaican music’s digital revolution, with his aptly titled “Computer Rule” rhythm that spawned numerous hits for various singers and toasters including Daddy Freddy, Charlie Chaplin, Uglyman, and Little John.
Following a seven-year dormancy during the 1990s, Harry J studios reopened in 2000, under the management of Stephen Stewart who refurbished and re-equipped the facility, with Johnson retaining ownership of the premises. “Harry J pushed the business aspect of the industry, putting deals together and cataloguing his songs (including releases on the Jaywax, Roosevelt, 10 Roosevelt Avenue and Sunset subsidiaries), which were separate from the studio operations,” Stewart offered.
Countless reggae veterans including Toots Hibbert, Burning Spear, Sly and Robbie and Luciano have recorded at Harry J studios in recent years while upstart Jamaican groups Raging Fyah and Di Blueprint Band and an abundance of European reggae acts have each sought out its authentic roots reggae sound. “People come here to capture that live session chemistry where recording is more than just one person using a computer program,” observes Stewart. “The legacy of the musicianship that has come through here makes Harry J studios really special, it’s part of the vision Harry brought to Jamaican music.”
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