Mod (lifestyle)

Mod (originally modernist, sometimes capitalised) is a subculture that originated in London in the late 1950s and peaked in the early to mid 1960s. [cite web | title = Jeff Noon on The Modernists | author = Oonagh Jaquest | url = http://www.bbc.co.uk/southyorkshire/stage/2003/05/mods/index.shtml | publisher = BBC | date = May 2003 | accessdate = 2008-10-11] [cite web | title = 1960's day - Mods and Rockers | author = Tony Nightingale | url = http://www.bbc.co.uk/lincolnshire/asop/people/mods_rockers.shtml | publisher = BBC | date = July 2005 | accessdate = 2008-10-11] [cite web | title = Quadrophenia and Meaden | author = Eddie Piller | url = http://www.modculture.co.uk/culture/culture.php?id=45 | publisher = modculture.com | date = | accessdate = 2008-10-11]

Significant elements of the mod lifestyle included pop music, such as African American soul, Jamaican ska, and British beat music and R&B; fashion (often tailor-made suits); and Italian motor scooters. The mod scene was also associated with amphetamine-fuelled all-night dancing at clubs.cite web | title = Mixing the Medicine: The unintended consequence of amphetamine control on the Northern Soul Scene | author = Dr. Andrew Wilson | url = http://www.internetjournalofcriminology.com/Wilson%20-%20Mixing%20the%20Medicine.pdf | publisher = Internet Journal of Criminology | date = 2008 | accessdate = 2008-10-11] From the mid to late 1960s onwards, the mass media often used the term "mod" in a wider sense to describe anything that was believed to be popular, fashionable or modern.

There was a mod revival in the United Kingdom in the late 1970s, which was followed by a mod revival in North America in the early 1980s, particularly in Southern California.cite web | title = A rather disjointed narrative of the California mod scene(s) 1980-1983 | author = Michael Page | url = http://california-mod-scene.com/ | publisher = california-mod-scene.com | date = 2006 | accessdate = 2008-10-11] cite web | title = SoCal Mods | author = Mario Artavia | url = http://www.southbayscooterclub.com/sbsc/sbmod/sbmod.html | publisher = South Bay Scooter Club | date = 2006 | accessdate = 2008-10-11]

Etymology

The term "mod" derives from "modernist", which was a term used in the 1950s to describe modern jazz musicians and fans. ["Mods!", Richard Barnes. Eel Pie (1979), ISBN: 0-85965-173-8; "Absolute Beginners", Colin MacInnes] This usage contrasted with the term "trad", which described traditional jazz players and fans. The 1959 novel "Absolute Beginners" by Colin MacInnes describes as a modernist a young modern jazz fan who dresses in sharp modern Italian clothes. "Absolute Beginners" may be one of the earliest written examples of the term modernist being used to describe young British style-conscious modern jazz fans. The word "modernist" in this sense should not be confused with the wider use of the term "modernism" in the context of literature, art, design and architecture.

History

Origins

Rawlings claims that the mod scene developed when British teenagers began to reject the "dull, timid, old-fashioned, and uninspired" British culture around them, with its repressed and class-obsessed mentality and its . Mods rejected the "faulty pap" of 1950s pop music and sappy love songs. They aimed at being "cool, neat, sharp, hip, and smart" by embracing "all things sexy and streamlined", especially when they were new, exciting, controversial or modern. They watched French and Italian art films and read Italian magazines to look for style ideas. Dick Hebdige claims that the "progenitors of this style appear to have been a group of working-class dandies, possibly descended from the devotees of the Italianite [fashion] style" in the UK. [ Hebdige, Dick. "The Meaning of Mod". In "Resistance Through Rituals: Youth Subcultures in Post-War Britain". Stuart Hall and Tony Jefferson, eds. London. Routledge, 1993. Page 167] . Hebdige argues that the mod subculture only gradually accumulated the identifying symbols that later came to be associated with the scene, such as scooters, amphetamine pills, and music. [ Hebdige, Dick. "The Meaning of Mod". In "Resistance Through Rituals: Youth Subcultures in Post-War Britain". Stuart Hall and Tony Jefferson, eds. London. Routledge, 1993. Page 167] He claims that the mod subculture came about as part of the participants' desire to understand the "mysterious complexity of the metropolis" and to get close to black culture of the Jamaican rude boy, because mods felt that black culture "ruled the night hours" and that it had more streetwise "savoir faire". [Ibid, 168

Shari Benstock and Suzanne Ferriss argue that at the "core of the British Mod rebellion was a blatant fetishizing of the American consumer culture" that had "eroded the moral fiber of England." They claim that UK mods were "worshipping leisure and money... scorning the masculine world of hard work and honest labour" by spending their time listening to music, collecting records, socializing, and dancing at all-night clubs. ["On Fashion". By Shari Benstock and Suzanne Ferriss. Published by Rutgers University Press, 1994.ISBN 0813520339, 9780813520339] In doing so, the mods "mocked the class system that had gotten their fathers nowhere", and created a "rebellion based on consuming pleasures" ranging from Italian suits and scooters to US soul records. Benstock and Ferriss claim that the emphasis in the mod subculture on consumerism and shopping was the "ultimate affront to male working-class traditions" in the UK, because in the working-class tradition, shopping was usually done by women. ["On Fashion". By Shari Benstock and Suzanne Ferriss. Published by Rutgers University Press, 1994. ISBN 0813520339, 9780813520339]

While several historians and cultural theorists, including Hebdige, [Brake 74, Hebdige 1988:110, Osgerby 42] have argued that mods had originated from working class families, Mary Anne Long argues that they were mistaken in making assumption, which she argues that Dick Hebdige and others made due to their structuralist ideology. She claims that "first hand accounts and contemporary theorists point to the Jewish upper-working or middle-class of London’s East End and suburbs". Long cites an interview with Steve Sparks, who claims that he was "one of the original mods, one of the real Wardour Street mods. Not the post-commercialized mods". He argues that "Mod has been much misunderstood... as this working-class, scooter-riding precursor of skinheads." Sparks claims that before mod was commercialized, it was essentially an extension of the beatniks. "It comes from ‘modernist’, it was to do with modern jazz and to do with Sartre" and existentialism. [A Cultural History of the Italian Motorscooter. A Senior Thesis Presented To Prof. Anne Cook Saunders on December 17, 1998 by Mary Anne Long. Available online at: www.nh-scooters.com/filemanager/download/11/php1C.pdf]

UK sociologist Simon Frith asserts that the mod subculture had its roots in the 1950s beatnik coffee bar culture, which catered to art school students in the radical bohemian scene in London. [Simon Frith and Howard Horne. "Art into Pop". 1987. Pages 86-87] Coffee bars were attractive to youths, because in contrast to typical UK pubs, which closed at about 11 pm, they were open until the early hours of the morning. As well, coffee bars had jukeboxes, which in some cases reserved some of the space in the machines for the students' own records. Although coffee bars were associated with jazz and blues music during the late 1950s beatnik and bohemian era, in the early 1960s, they began playing more R&B music. Although coffee bars were aimed at middle-class art school students, Frith notes that coffee houses eventually created an intermixing of youths from different backgrounds. He points out that a coffee bar near Ealing College attracted both well-off art school students and working-class mods from the adjoining catering and commercial colleges [Simon Frith and Howard Horne. "Art into Pop". 1987. Page 87] At these venues, which Frith calls the "first sign of the youth movement", youths would meet R&B and blues record collectors, who introduced them to new types of African-American music, which the teens were attracted to for its rawness and authenticity.

Decline

Mods were the products of a culture of constant change, and by the time Bobby Moore held the World Cup aloft in the summer of 1966, the mod scene was in sharp decline. Dick Hebdige argues that the mod subculture eventually lost its vitality when it became commercialized and made artificial and stylized, to the point that new mod clothing styles were being manufactured "from above" by clothing companies and by TV shows like "Ready Steady Go!", rather than being created by young scene members customizing their clothes and mixing different fashions together [Hebdige, Dick. "The Meaning of Mod". In "Resistance Through Rituals: Youth Subcultures in Post-War Britain". Stuart Hall and Tony Jefferson, eds. London. Routledge, 1993. Page 174] .

As psychedelic rock music and the hippie subculture became popular in the UK, many people drifted away from the mod lifestyle. Bands such as The Who and Small Faces had changed their musical styles and no longer considered themselves mods. Another factor was that the original mods of the early 1960s were getting into the age of marriage and child-rearing, which meant they they no longer had the time or money for their youthful pastimes of clubgoing, record-shopping, and scooter rallies. The "peacock" or "fashion" wing of mod culture evolved into the Bohemian style of London hippie culture, which favoured the gentle, marijuana-infused contemplation of esoteric ideas and aesthetics, which contrasted sharply with the frenetic energy of the mod ethos.

Hard mods

In the mid- to late 1960s, the mod subculture continued, albeit with many changes, with the "hard mod" subculture. [ [http://www.bbc.co.uk/dna/h2g2/A721216 BBC - h2g2 - The Mods of the 1960s ] ] [http://books.google.com/books?id=SqEUjjuMrToC&pg=PA55&lpg=PA55&dq=%22hard+mods%22&source=web&ots=nP3rS_HCuI&sig=oY26ouTj4E_6I727s7nmjrvexiM] [ [http://www.glocalweb.de/joerg/html/uni/skinhead/extens.htm Boots and Braces - Early Skinhead Culture and its Techniques of Constructing the Self ] ] [ [http://www.modculture.co.uk/interviews/interview.php?id=1 Modculture.com - Hard Mods by John Waters ] ] Hard mods often lived in the same economically depressed areas of South London where West Indian immigrants lived, and the hard mods emulated the rude boy look of pork pie hats and too-short Levis jeans. [Hebdige, Dick. "Reggae, Rasta and Rudies". In Writing Black Britain, 1948-1998: An Interdisciplinary Anthology. Edited by James Procter. Manchester University Press, 2000.] Dick Hebdige claims that as early as the Margate and Brighton brawls between mods and rockers, some mods were seen wearing boots and braces (suspenders) and sporting close cropped haircuts, which "artificially reproduces the texture and appearance of the short negro hair styles" (though this was as much for practical reasons, as long hair was a liability in industrial jobs and streetfights). [Hebdige, Dick. "Reggae, Rasta and Rudies". In Writing Black Britain, 1948-1998: An Interdisciplinary Anthology. Edited by James Procter. Manchester University Press, 2000.] Hebdige notes as white hard mods began listening to Jamaican ska and going to black nightclubs like Ram Jam, the youth culture commentators of the time were puzzled. He claims that the hard mods were drawn to black culture and ska music in part because the educated, middle-class hippie movements' drug-oriented and intellectual music did not have any relevance for them. [Hebdige, Dick. "Reggae, Rasta and Rudies". Page 162. In Writing Black Britain, 1948-1998: An Interdisciplinary Anthology. Edited by James Procter. Manchester University Press, 2000. ] The hard mods were also attracted to ska because it was a secret, underground, non-commercialized music that was disseminated through informal channels such as house parties and clubs. [Hebdige, Dick. "Reggae, Rasta and Rudies". Page 162-163. "In Writing Black Britain, 1948-1998: An Interdisciplinary Anthology". Edited by James Procter. Manchester University Press, 2000.]

Early skinheads

The hard mods soon transformed into the first skinheads [Old Skool Jim. Trojan Skinhead Reggae Box Set liner notes. London: Trojan Records. TJETD169] [Marshall, George (1991). Spirit of '69 - A Skinhead Bible. Dunoon, Scotland: S.T. Publishing. ISBN 1-898927-10-3] , a non-political scene of "aspiring 'white negros' " who mingled with black rude boy youths and danced the shuffle to ska in West Indian clubs such as "A-Train" and "Sloopy's". [Hebdige, Dick. "Reggae, Rasta and Rudies". Page 163. In Writing Black Britain, 1948-1998: An Interdisciplinary Anthology. Edited by James Procter. Manchester University Press, 2000. However, this intercultural mixing was neither perfect-there was no similar mingling with Pakistani or Indian youth- nor was it sustainable for long. As UK West Indian culture picked up the "Africanized" celebration of Black culture, fissures began to develop between the two races [Ibid, page 163-164 ] . When the Jamaican song "Young, Gifted and Black" was played at UK Black clubs, for example, the skinheads would rephrase the lyrics as "Young, Gifted, and White", which prompted fights with black club-goers.

As well, in the late 1960s and early 1970s, young whites and blacks were in fierce competition for the few working-class jobs that were available, because the demand for unskilled workers was decreasing. Due to discrimination, whites were often preferred over blacks, which increased tensions between the racial groups; a 1968 article indicated that young whites from some poor areas were five times more likely to be employed than young blacks. [Ibid, page 164-165 ] As well, by the early 1970s, West Indian blacks began taking up the Jamaican Rastafarian movement, wearing dreadlocks, smoking pot, and using the Rasta greeting "Peace and Love". For the skinheads, the black culture of streetwise "rude boys" that they had once tried to emulate was now taking on elements of the "peace and love"-oriented hippie culture that they abhorred.

In the 1970s in the Midlands and Northern industrial regions, the skinhead movement broke the links with the black culture; going to football (soccer) matches became the main preoccupation, not listening to ska and club-going. [Ibid, page 165-167 ] . The Midlands and Northern skinheads began to be increasingly linked to football hooliganism and brawling with the supporters of rival football clubs. In the same way that fashion and style had helped 1960s-era mods to escape from the humdrum of working-class jobs, the excitement of nightime brawls with rival football club supporters provided skinheads with an escape from their gritty industrial and mining jobs.

The early skinheads retained basic elements of mod fashion — Fred Perry and Ben Sherman shirts, Sta-Prest trousers and Levi's jeans — but mixed them with working class-oriented accessories such as braces and Dr. Martens work boots. The early skinheads kept some of the original mod music styles alive; specifically ska, soul, rocksteady and early reggae. These first skinheads had no association with any political movements, and mostly represented working-class pride and solidarity. Mods were also part of the northern soul scene, a subculture based on obscure 1960s and 1970s American soul records. Eventually, mods evolved into, or merged with, other subcultures such as individualists, stylists, and scooterboys, creating a mixture of "taste and testosterone" that was both self-confident and streetwise.

Revival and later influences

The 1979 film "Quadrophenia", based on the 1973 album of the same name by The Who, celebrated the mod movement. During the late 1970s, there was a mod revival in the UK. Many of the mod revival bands were influenced by the energy of British punk rock and New Wave music. The revival was led by The Jam, and included bands such as Secret Affair, Purple Hearts and The Chords. This was followed by a mod revival in North America in the early 1980s, particularly in Southern California, led by bands such as The Untouchables. The mod scene in Los Angeles and Orange County was partly influenced by the 2 Tone ska revival in England, and was unique in its racial diversity. The 1990s Britpop genre displayed mod influences on bands such as Oasis, Blur, Ocean Colour Scene.

Characteristics

Paul Jobling and David Crowley argue that the concept of mod can be difficult to pin down, because throughout the subculture's original era, it was "prone to continuous reinvention." [Graphic Design: Reproduction and Representation Since 1800. By Paul Jobling, David Crowley. Published by Manchester University Press, 1996. ISBN 0719044677, 9780719044670. Page 213] They claim that since the mod scene was so pluralist, the word "mod" was an umbrella term that covered several distinct sub-scenes. Terry Rawlings' history of the mod subculture argues that mods are difficult to define because the subculture started out as a "mysterious semi-secret world", which The Who's manager Peter Meaden summarized as "clean living under difficult circumstances.""Mod: Clean Living Under Very Difficult Circumstances: a Very British Phenomenon" By Terry Rawlings. Published 2000. Omnibus Press. ISBN:0711968136] Dick Hebdige points out that when trying to understand 1960s mod culture, one has to try and "penetrate and decipher the mythology of the mods". [Hebdige, Dick. "The Meaning of Mod". In "Resistance Through Rituals: Youth Subcultures in Post-War Britain". Stuart Hall and Tony Jefferson, eds. London. Routledge, 1993. Page 168] . By the early 1960s, the mod subculture had developed to include contemporary fashion and lifestyle elements, such as continental European clothes, clubs and dances and Italian motorscooters and amphetamine use.

Fashion

Jobling and Crowley called the mod subculture a "fashion-obsessed and hedonistic cult of the hyper-cool" young adults who lived in metropolitan London or the new towns of the south. Due to the increasing affluence of post-war Britain, the youths of the early 1960s were one of the first generations that did not have to contribute their money from after-school jobs to the family finances. As mod teens and young adults began using their disposable income to buy stylish clothes, the first youth-targeted boutique clothing stores opened in London in the Carnaby Street and Kings Road districts. [Doug Owram. "Born at the Right Time: A History of the Baby-Boom Generation". University of Toronto Press. 1996. page 3] Maverick fashion designers emerged, such as Mary Quant, who was known for her increasingly short miniskirt designs, and John Stephen, who sold a line named "His Clothes", and whose clients included bands such as The Small Faces. [Melissa M. Casburn. "A Concise History of the British Mod Movement".]

Two youth subcultures helped pave the way for mod fashion by breaking new ground; the beatniks, with their bohemian image of berets and black turtlenecks, and the Teddy Boys, from which mod fashion inherited its "narcissitic and fastidious [fashion] tendencies" and the immaculate dandy look. [Melissa M. Casburn. "A Concise History of the British Mod Movement". Page 2.] The Teddy Boys paved the way for making male interest in fashion socially acceptable, because prior to the Teddy Boys, male interest in fashion in Britain was mostly associated with the underground homosexual subculture's flamboyant dressing style.

Newspaper accounts from the mid-1960s focused on the mod obsession with clothes, often detailing the prices of the expensive suits worn by young mods, and seeking out extreme cases such as a young mod who claimed that he would "go without food to buy clothes". [Graphic Design: Reproduction and Representation Since 1800. By Paul Jobling, David Crowley. Published by Manchester University Press, 1996. ISBN 0719044677, 9780719044670] Jobling and Crowley argue that for working class mods, the subculture's focus on fashion and music was a release from the "humdrum of daily existence" at their jobs. [Graphic Design: Reproduction and Representation Since 1800. By Paul Jobling, David Crowley. Published by Manchester University Press, 1996. ISBN 0719044677, 9780719044670] Jobling and Crowley note that while the subculture had strong elements of consumerism and shopping, mods were not passive consumers; instead they were very self-conscious and critical, customizing "existing styles, symbols and artefacts" such as the Union flag and the Royal Air Force roundel symbol, and putting them on their jackets in a pop art-style, and putting their personal signatures on their style. [Graphic Design: Reproduction and Representation Since 1800. By Paul Jobling, David Crowley. Published by Manchester University Press, 1996. ISBN 0719044677, 9780719044670. Page 213]

Mod fashion adopted new Italian and French styles in part as a reaction to the rural and small-town rockers, who were seen as trapped in the 1950s, with their leather motorcycle clothes and American greaser look. Male mods adopted a smooth, sophisticated look that emphasized tailor-made Italian suits (sometimes white) with narrow lapels, mohair clothes, thin ties, button-down collar shirts, wool or cashmere sweaters (crewneck or V-neck), pointed-toe leather shoes that were nicknamed "winklepickers", and hairstyles that imitated the look of the French "Nouvelle Vague" cinema actors of the era, such as Jean-Paul Belmondo. [Melissa M. Casburn. A Concise History of the British Mod Movement.] A few male mods went against gender norms of the era by enhancing their appearance with eyeshadow, eyepencil or even lipstick. [Melissa M. Casburn. "A Concise History of the British Mod Movement".] Scooters were chosen over motorbikes because scooters' use of bodypanelling and concealed moving parts made them cleaner and less likely to stain an expensive suit with grease. Scootering led to the wearing of military parkas to protect costly suits and trousers from mud and rain.

Female mods dressed androgynously, with short haircuts, men's trousers or shirts (sometimes their boyfriend's), flat shoes, and little makeup — often just pale foundation, brown eyeshadow, white or pale lipstick and false eyelashes. [Melissa M. Casburn. "A Concise History of the British Mod Movement". Page 4. ] Female mods pushed the boundaries of parental tolerance with their miniskirts, which got progressively shorter between the early and mid-1960s. As female mod fashion went from an underground style to a more commercialized fashion, the slender model Twiggy began to exemplify the high-fashion mod look. The television programme "Ready Steady Go!" helped to spread awareness of mod fashions and music to a larger audience.

Clubs, music, and dancing

The original mods gathered at all-night clubs such as The Scene, The Flamingo and The Marquee in London to hear the latest records and to show off their clothes and dance moves. As mod spread across the UK, other clubs became popular such as Twisted Wheel Club in Manchester.fact|date=October 2007 They began listening to the "sophisticated smoother modern jazz" of Dave Brubeck and the Modern Jazz Quartet." They became "...clothes obsessed, cool, [and] dedicated to R&B and their own dances.". Black American servicemen, stationed in the UK during the Cold War, also brought over rhythm and blues and soul records that were unavailable in Britain, and they often sold these to young people in London.

The influence of UK newspapers on creating the public perception of mods as having a leisure-filled clubgoing lifestyle can be seen in a 1964 article in the "Sunday Times". The paper interviewed a 17-year-old mod who went out clubbing seven nights a week and spent Saturday afternoons shopping for clothes and records. However, few British teens and young adults would have the time and money to spend this much time going to nightclubs. Jobling and Crowley argue that most young mods worked 9 to 5 at semi-skilled jobs, which meant that they had much less leisure time and only a modest income to spend during their time off. [Graphic Design: Reproduction and Representation Since 1800. By Paul Jobling, David Crowley. Published by Manchester University Press, 1996. ISBN 0719044677, 9780719044670]

Amphetamines

A notable part of the mod subculture was recreational amphetamine use, which was used to fuel all-night dances at clubs like Manchester's Twisted Wheel. Newspaper reports described dancers emerging from clubs at 5 am with dilated pupils. Mods bought an amphetamine called Dinaml, which was nicknamed "purple hearts" from dealers at clubs such as The Scene or The Discothèque. [www.blackpoppy.gor.uk/highlights_westend.htm] Due to this association with amphetamines, Pete Meaden's "clean living" aphorism may be hard to understand in the 2000s. However, when mods used amphetamines in the pre-1964 period, the drug was still legal in the UK, and the mods used the drug for stimulation and alertness, which they viewed as a very different goal from the intoxication caused by other drugs and alcohol. Mods viewed pot as a substance that would slow a person down, and they viewed heavy drinking with condescension, associating it with the bleary-eyed, staggering lower-class workers in pubs. Dick Hebdige claims that mods used amphetamines to extend their leisure time into the early hours of the morning and as a way of bridging the wide gap between their hostile and daunting everyday work lives and the "inner world" of dancing and dressing up in their off-hours. [Hebdige, Dick. "The Meaning of Mod," in "Resistance Through Rituals: Youth Subcultures in Post-War Britain". Stuart Hall and Tony Jefferson, eds. London. Routledge, 1993. Page 171]

Dr. Andrew Wilson claims that for a significant minority, "amphetamines symbolised the smart, on-the-ball, cool image" and that they sought "stimulation not intoxication... greater awareness, not escape" and "confidence and articulacy" rather than the "drunken rowdiness of previous generations." Wilson argues that the significance of amphetamines to the mod culture was similar to the paramouncy of LSD and cannabis within the subsequent hippie counterculture. The media was quick to associate mods' use of amphetamines with violence in seaside towns, and by the mid-1960s, the UK government criminalized amphetamine use. The emerging hippie counterculture strongly criticized amphetamine use; the poet Allen Ginsberg warned that amphetamine use can lead to a person becoming a "Frankenstein speed freak."

cooters

Many mods used motorscooters for transportation, usually Vespas or Lambrettas. Scooters had provided inexpensive transportation for decades before the development of the mod subculture, but the mods stood out in the way that they treated the vehicle as a fashion accessory. Italian motorscooter were preferred, due to their cleanlined, curving shapes and gleaming chrome. For young mods, Italian scooters were the "embodiment of continental style and a way to escape the working-class row houses of their upbringing". ["Vespa Scoots Sexily Back to Vancouver". By Doug Sarti. From Straight.com. June 3, 2004 http://www.straight.com/article/vespa-scoots-sexily-back-to-vancouver] They customized their scooters by painting them in "two-tone and candyflake and overaccessorized [them] with luggage racks, crash bars, and scores of mirrors and fog lights" ["Vespa Scoots Sexily Back to Vancouver". By Doug Sarti. From Straight.com. June 3, 2004 http://www.straight.com/article/vespa-scoots-sexily-back-to-vancouver] , and they often put their names on the small windscreen. Engine side panels and front bumpers were taken to local electroplating workshops and and recovered in highly reflective chrome.

Scooters were also a practical and accessible form of transportation for 1960s teens. In the early 1960s, public transport stopped relatively early in the night, and so having scooters allowed mods to stay out all night at dance clubs. To keep their expensive suits clean and keep warm while riding, mods often wore long army parkas. For teens with low-end jobs, scooters were cheaper than cars, and they could be bought on a payment plan through newly-available Hire purchase plans. After a law was passed requiring at least one mirror be attached to every motorcycle, mods were known to add four, ten, or as many as 30 mirrors to their scooters. The cover of The Who's album "Quadrophenia", (which includes themes related to mods and rockers), depicts a young man on a scooter with four mirrors attached. After the seaside resort brawls, the media began to associate Italian scooters with the image of violent mods. When groups of mods rode their scooters together, the media began to view it as a "menacing symbol of group solidarity" that was "converted into a weapon". [Hebdige, Dick. "Subculture: The Meaning of Style". London: Methuen, 1979. Page 104] [ Hebdige, Dick. "The Meaning of Mod". In "Resistance Through Rituals: Youth Subcultures in Post-War Britain". Stuart Hall and Tony Jefferson, eds. London. Routledge, 1993. Page 172] With events like the November 6, 1966, "scooter charge" on Buckingham Palace, the scooter, along with the mods' short hair and suits, began to be seen as a symbol of subversion. [Hebdige, Dick. "The Meaning of Mod". In "Resistance Through Rituals: Youth Subcultures in Post-War Britain". Stuart Hall and Tony Jefferson, eds. London. Routledge, 1993. Pages 173 & 166] After the 1964 beach riots, hard mods (who later evolved into the skinheads) began riding scooters more for practical reasons. Their scooters were either unmodified or cut down, which was nicknamed a "skelly". ["A Cultural History of the Italian Motorscooter": A Senior Thesis Presented To Prof. Anne Cook Saunders on December 17, 1998 By Mary Anne Long. Available online at: www.nh-scooters.com/filemanager/download/11/php1C.pdf] Lambrettas were cutdown to the bare frame, and the unibody (monocoque)-design Vespas had their body panels slimmed down or reshaped.

Gender roles

In Stuart Hall and Tony Jefferson's study on youth subcultures in post-war UK, they argue that compared with other youth subcultures, mod culture gave young women high visibility and relative autonomy. [Resistance Through Rituals: Youth Subcultures in Post-war Britain. By Stuart Hall, Tony Jefferson. Published by Routledge, 1993. ISBN 0415099161, 9780415099165. Page 217] They claim that this status may have been related both to the attitudes of the mod young men, who accepted the idea that a young woman did not have to be attached to a man, and to the development of new occupations for young women, which gave them an income and made them more independent.

In particular, Hall and Jefferson note the increasing number of jobs in boutiques and women's clothing stores, which, while poorly paid and lacking opportunities for advancement, nevertheless gave young women disposable income, status and a glamorous sense of dressing up and going downtown to work. [Resistance Through Rituals: Youth Subcultures in Post-war Britain. By Stuart Hall, Tony Jefferson. Published by Routledge, 1993. ISBN 0415099161, 9780415099165] The presentable image of female mod fashion meant it was easier for young mod women to integrate with the non-subculture aspects of their lives (home, school and work) than for members of other subcultures. [Resistance Through Rituals: Youth Subcultures in Post-war Britain. By Stuart Hall, Tony Jefferson. Published by Routledge, 1993. ISBN 0415099161, 9780415099165] The emphasis on clothing and a stylized look for women demonstrated the "same fussiness for detail in clothes" as their male mod counterparts. [Resistance Through Rituals: Youth Subcultures in Post-war Britain. By Stuart Hall, Tony Jefferson. Published by Routledge, 1993. ISBN 0415099161, 9780415099165]

Conflicts with rockers

As the Teddy Boy subculture faded in the early 1960s, it was replaced by two new youth subcultures: mods and rockers. While mods were seen as "effeminate, stuck-up, emulating the middle classes, aspiring to a competitive sophistication, snobbish, [and] phony", rockers were seen as "hopelessly naive, loutish, [and] scruffy",emulating Marlon Brando's motorcycle gang leader character in the film "The Wild One" by wearing leather jackets and riding motorcycles. [Outcasts, Dropouts, and Provocateurs: Nonconformists Prepare the Terrain. www.oup.co.uk/pdf/0-19-927666-8.pdf] [Covach, John. What's That Sound: An Introduction to Rock and its History. Chapter outlines available online at: http://www.wwnorton.com/college/music/rockhistory/outlines/ch04.htm] Hebidge claims that the "mods rejected the rocker's crude conception of masculinity, the transparency of his motivations, [and] his clumsiness"; the rockers viewed the vanity and clothes-obsession of the mods as un-masculine. [Hebdige, Dick. "The Meaning of Mod". In "Resistance Through Rituals: Youth Subcultures in Post-War Britain". Stuart Hall and Tony Jefferson, eds. London. Routledge, 1993. Page 167] ;

Scholars debate how much contact the two groups had during the 1960s; while Dick Hebdige argues that mods and rockers had very little contact, because they tended to come from different regions of England (mods from London and rockers from more rural areas), and because they had "totally disparate goals and lifestyles". [Hebdige, Dick. "The Meaning of Mod". In "Resistance Through Rituals: Youth Subcultures in Post-War Britain". Stuart Hall and Tony Jefferson, eds. London. Routledge, 1993. Page 168] However, British ethnographer Mark Gilman claims that both mods and rockers could be both seen at football matches. [Mark Gilman. FOOTBALL AND DRUGS TWO CULTURES CLASH. THE INTERNATIONAL JOURNAL OF DRUG POLICY, VOL 5, NO 1, 1994]

John Covach's "Introduction to Rock and its History" claims that in the UK, rockers were often engaged in brawls with mods. [Covach, John. What's That Sound: An Introduction to Rock and its History. Chapter outlines available online at: http://www.wwnorton.com/college/music/rockhistory/outlines/ch04.htm] BBC News stories from May 1964 stated that mods and rockers were jailed after riots in seaside resort towns on the south coast of England, such as Margate, Brighton, Bournemouth and Clacton. [http://news.bbc.co.uk/onthisday/hi/dates/stories/may/18/newsid_2511000/2511245.stm] The "mods and rockers" conflict led sociologist Stanley Cohen to coin the term "moral panic" in his study "Folk Devils and Moral Panics", which examined media coverage of the mod and rocker riots in the 1960s. [ http://72.14.205.104/search?q=cache:Eu5AvNsexUwJ:www.filmeducation.org/filmlib/BFC.pdf] Although Cohen admits that mods and rockers had some fights in the mid-1960s, he argues that they were no different than the evening brawls that occurred between youths throughout the 1950s and early 1960s, both at seaside resorts and after football games. He claims that the UK media turned the mod subculture into a negative symbol of delinquent and deviant status. [Cohen, Stanley. "Folk Devils and Moral Panics". page 27]

Newspapers described the mod and rocker clashes as being of "disastrous proportions", and labelled mods and rockers as "sawdust Caesars", "vermin" and "louts". [Folk Devils and Moral Panics: The Creation of the Mods and Rockers. By Stanley Cohen. Published by Routledge, 2002ISBN 0415267129, 9780415267120. Available at: http://books.google.ca/books?id=K9OxSYJQGXwC&pg=PA61&lpg=PA61&dq=mod++rockers+brawl+1964&source=web&ots=TlcxrbjQC1&sig=FZudmfy3zz_m0BACv_umHo-2OUI&hl=en&sa=X&oi=book_result&resnum=3&ct=result#PPA61,M1] Newspaper editorials fanned the flames of hysteria, such as a "Birmingham Post" editorial in May 1964, which warned that mods and rockers were "internal enemies" in the UK who would "bring about disintegration of a nation's character". The magazine "Police Review" argued that the mods and rockers' purported lack of respect for law and order could cause violence to "surge and flame like a forest fire".Folk Devils and Moral Panics: The Creation of the Mods and Rockers. By Stanley Cohen. Published by Routledge, 2002 ISBN 0415267129, 9780415267120. Available at: http://books.google.ca/books?id=K9OxSYJQGXwC&pg=PA61&lpg=PA61&dq=mod++rockers+brawl+1964&source=web&ots=TlcxrbjQC1&sig=FZudmfy3zz_m0BACv_umHo-2OUI&hl=en&sa=X&oi=book_result&resnum=3&ct=result#PPA61,M1]

Cohen argues that as media hysteria about knife-wielding, violent mods increased, the image of a fur-collared anorak and scooter would "stimulate hostile and punitive reactions" amongst readers. [Cohen, Stanley. "Folk Devils and Moral Panics". page 28] As a result of this media coverage, two British Members of Parliament travelled to the seaside areas to survey the damage, and MP Harold Gurden called for a resolution for intensified measures to control hooliganism. One of the prosecutors in the trial of some of the Clackon brawlers argued that mods and rockers were youths with no serious views, who lacked respect for law and order. Cohen says the media used possibly faked interviews with supposed rockers such as "Mick the Wild One". [Cohen, Stanley. "Folk Devils and Moral Panics". page 31] As well, the media would try to get mileage from accidents that were unrelated to mod-rocker violence, such as an accidental drowning of a youth, which got the headline "Mod Dead in Sea" [Cohen, Stanley. "Folk Devils and Moral Panics". page 29]

Eventually, when the media ran out of real fights to report, they would publish deceptive headlines, such as using a subheading "Violence", even when the article reported that there was no violence at all. [Cohen, Stanley. "Folk Devils and Moral Panics". page 27] Newspaper writers also began to use "free association" to link mods and rockers with various social issues, such as teen pregnancy, contraceptives, drug use, and violence. [Folk Devils and Moral Panics: The Creation of the Mods and Rockers. By Stanley Cohen. Published by Routledge, 2002ISBN 0415267129, 9780415267120. Available at: http://books.google.ca/books?id=K9OxSYJQGXwC&pg=PA61&lpg=PA61&dq=mod++rockers+brawl+1964&source=web&ots=TlcxrbjQC1&sig=FZudmfy3zz_m0BACv_umHo-2OUI&hl=en&sa=X&oi=book_result&resnum=3&ct=result#PPA61,M1]

Footnotes

Further reading

*Bacon, Tony. "London Live", Balafon (1999), ISBN: 1-871547-80-6
*Barnes, Richard."Mods!", Eel Pie (1979), ISBN: 0-85965-173-8
*Cohen, S. (1972 ). "Folk Devils and Moral Panics: The Creation of Mods and Rockers", Oxford: Martin Robertson.
*Deighton, Len. "Len Deighton's London Dossier", (1967)
*Elms, Robert. "The Way We Wore",
*Green, Jonathan. "Days In The Life",
*Green, Jonathan. "All Dressed Up"
*Hamblett, Charles and Jane Deverson. "Generation X" (1964)
*Hewitt, Paolo. "My Favourite Shirt: A History of Ben Sherman Style" (Paperback). Ben Sherman (2004), ISBN-10: 0954810600
*Hewitt, Paolo. "The Sharper Word",
*Hewitt, Paolo. "The Soul Stylists: Forty Years of Modernism" (1st edition). Mainstream (2000), ISBN: 1-84018-228-8
*MacInnes, Colin. "England, Half English" (2nd edition), Penguin (1966, 1961)
*MacInnes, Colin. "Absolute Beginners"
*Newton, Francis. "The Jazz Scene",
*Rawlings, Terry. "Mod: A Very British Phenomenon"
*Scala, Mim. "Diary Of A Teddy Boy". Sitric (2000), ISBN: 0-7472-7068-6
*Verguren, Enamel . "This Is a Modern Life: The 1980s London Mod Scene", Enamel Verguren. Helter Skelter (2004), ISBN-10: 1900924773

External links

* [http://jackthatcatwasclean.blogspot.com/ Jack That Cat Was Clean] Online archive for the first modernist era
* [http://www.modculture.co.uk Modculture] Information about the original and the current mod subcultures
* [http://www.uppers.org The Uppers Organization] Information and news about the current mod subculture
* [http://www.twistedwheel.com Twisted Wheel] Soul music and mod-related site
* [http://www.ibcstudio.co.uk/MODS/mymodstory.html My mod and rocker story] Personal account of the mod subculture
* [http://www.modrevival.net/ Mod Revival] Information about the 1970s/1980s mod revival
* [http://www.glasgowmods.co.uk/ Glasgow Mods Anthology] Multimedia portal of Mod Life In Scotland