Jumat, 24 April 2009

History of Graffiti

GROUND WORK 1966-71
Graffiti was used primarily by political activists to make statements and street gangs to mark territory. It wasn't till the late 1960s that writing's current identity started to form.The history of the underground art movement known by many names, most commonly termed graffiti begins in Philadelphia, Pennsylvania during the mid to late '60s and is rooted in bombing. The writers who are credited with the first conscious bombing effort are CORNBREAD and COOL EARL. They wrote their names all over the city gaining attention from the community and local press. It is unclear whether this concept made its way to New York City via deliberate efforts or if was a spontaneous occurrence.

PIONEERING 1971-74
Shortly after CORNBREAD, the Washington Heights section of Manhattan was giving birth to writers. In 1971 The New York Times published an article on one of these writers. TAKI 183 was the alias of a kid from Washington Heights. TAKI was the nick name for his given name Demetrius and 183 was the number of the street where he lived. He was employed as a foot messenger, so he was on the subway frequently and took advantage of it, doing motion tags. The appearance of this unusual name and numeral sparked public curiosity prompting the Times article. He was by no means the first writer or even the first king. He was however the first to be recognized outside the newly formed subculture. Most widely credited as being one of the first writers of significance is JULIO 204. FRANK 207 and JOE 136 were also early writers.
On the streets of Brooklyn a movement was growing as well. Scores of writers were active. FRIENDLY FREDDIE was an early Brooklyn writer to gain fame. The subway system proved to be a line of communication and a unifying element for all these separate movements. People in all the five boroughs became aware of each others efforts. This established the foundation of interborough competition.

Writing started moving from the streets to the subways and quickly became competitive. At this point writing consisted of mostly tags and the goal was to have as many as possible. Writers would ride the trains hitting as many subway cars as possible. It wasn't long before writers discovered that in a train yard or lay up they could hit many more subway cars in much less time and with less chance of getting caught. The concept and method of bombing had been established.

Tag Style
After a while there were so many people writing so much that writers needed a new way to gain fame. The first way was to make your tag unique. Many script and calligraphic styles were developed. Writers enhanced their tags with flourishes, stars and other designs. Some designs were strictly for visual appeal while others had meaning. For instance, crowns were used by writers who proclaimed themselves king. Probably the most famous tag in the culture's history was STAY HIGH 149. He used a smoking joint as the cross bar for his "H" and a stick figure from the television series The Saint.

Tag Scale
The next development was scale. Writers started to render their tags in larger scale. The standard nozzle width of a spray paint can is narrow so these larger tags while drawing more attention than a standard tag, did not have much visual weight. Writers began to increase the thickness of the letters and would also outline them with an additional color. Writers discovered that caps from other aerosol products could provide a larger width of spray. This led to the development of the masterpiece. It is difficult to say who did the first masterpiece, but it is commonly credited to SUPER KOOL 223 of the Bronx and WAP of Brooklyn. The thicker letters provided the opportunity to further enhance the name. Writers decorated the interior of the letters with what are termed "designs." First with simple polka dots, later with crosshatches, stars, checkerboards. Designs were limited only by an artist's imagination.

Writers eventually started to render these masterpieces the entire height of the subway car (A first also credited to SUPER KOOL 223.). These masterpieces were termed top-to bottoms. The additions of color design and scale were dramatic advancements, but these works still strongly resembled the tags on which they were based. Some of the more accomplished writers of this time were HONDO 1, JAPAN 1, MOSES 147, SNAKE 131, LEE 163rd, STAR 3, PHASE 2, PRO-SOUL, TRACY 168, LIL HAWK, BARBARA 62, EVA 62, CAY 161, JUNIOR 161 and STAY HIGH 149.

The competitive atmosphere led to the development of actual styles which would depart from the tag styled pieces. Broadway style was introduced by Philadelphia's TOPCAT 126. These letters would evolve in to block letters, leaning letters, and block busters. PHASE 2 later developed Softie letters , more commonly referred to as Bubble letters. Bubble letters and Broadway style were the earliest forms of actual pieces and therefore the foundation of many styles. Soon arrows, curls, connections and twists adorned letters. These additions became increasing complex and would become the basis for Mechanical or Wild style lettering.
The combination of PHASE's work and competition from other style masters like RIFF 140 and PEL furthered the development. RIFF is noted as being an early catalyst in what is termed style wars. RIFF would take ideas from other writers and improve upon them and take them to another level. Writers like FLINT 707 and PISTOL made major contributions in development of three dimensional lettering adding depth to the masterpiece, which became standards for generations to come.

This early period of creativity did not go unrecognized. Hugo Martinez a sociology major at City College took notice of the legitimate artistic potential of this generation. Martinez went on to found United Graffiti Artists. UGA selected top subway artists from all around the city and presented their work in the formal context of an art gallery. UGA provided opportunities once inaccessible to these artists. The Razor Gallery was a successful effort of Mr. Martinez and the artists he represented. PHASE 2, MICO, COCO 144, PISTOL, FLINT 707, BAMA, SNAKE, and STICH have been represented by Martinez.
A 1973 article in New York magazine by Richard Goldstein entitled "The Graffiti Hit Parade" was also early public recognition of the artistic potential of subway artists.

Around 1974 writers like TRACY 168, CLIFF 159, BLADE ONE created works with scenery, illustrations and cartoon characters surrounding the masterpieces. This formed the basis for the mural whole car. Earlier ground breaking whole cars were produced by writers like AJ 161 and SILVER TIPS.

THE PEAK 75-77
For the most part innovation in writing hit a plateau after 1974. All the standards had been set and a new school was about to reap the benefits of artistic foundations established by prior generations and a city in the midst of a fiscal crisis. New York City was broke and therefore the transit system was poorly maintained. This led to the heaviest bombing in history.

At this time bombing and style began to further distinguish themselves. Whole cars became a standard practice rather than an event, and the definitive form of bombing became the throw up. The throw up is a piecing style derived from the bubble letter. Th e throw up is hastily rendered piece consisting of a simple outline and is barely filled in. Mostly two letter throw up names began appearing all over the system particularly on the INDs and BMTs. Crews like POG, 3yb, BYB TC, TOP, made major contributions. Throw up kings included TEE, IZ, DY 167, PI, IN, LE, TO, OI, FI aka VINNY, TI 149, CY, PEO. Writers became very competetive. Races broke out to see who could do the most throw ups. Throw ups peaked from '75 thru '77 as did whole cars. Writers like BUTCH, CASE, KINDO, BLADE, COMET, ALE 1, DOO2, JOHN 150, LEE, MONO, SLAVE, SLUG, DOC 109 plastered the IRTs with magnificent whole cars, following in the foot steps of giants like TRACY and CLIFF.

STYLE REVIVAL 1978-1981
A new wave of creativity bloomed in late 1977 with crews like TDS, TMT, UA, MAFIA, TS5, CIA, RTW, TMB, TFP, TC5 and TF5. Style wars were once again peaking. It was also the last wave of bombing before the Transit Authority made the elimination of writing a priority. On Broadway, CHAIN 3, KOOL 131, PADRE, NOC 167 and PART 1 were expanding upon styles established by writers like PHASE 2, RIFF 140 and PEL. CHAIN later went to the 2 and 5 lines with the TMT crew. In style war tradition TMT's works were countered by CIA. DONDI came out with POSE against CHAIN's DOSE.

CASE 2, KEL 139, COMET, REPEL, COS 207, DURO, MIN, SHY 147, KADE 198, FED 2, REVOLT, RASTA, ZEPHYR, BOOTS 119, KIT 17, CRASH and DAZE were also active writers of the time. LEE, CAZ 2, IZ, SLAVE, REE, DONDI, BLADE and COMET became very competitive in the whole car arena. SEEN, MAD, PJ and DUST dominated the 6 line with elaborate whole cars. MITCH 77, BAN 2, BOO 2, PBODY, MAX 183, and KID 56 ruled the 4 line. FUZZ ONE was a major presence on all 7 IRTs. CIA, TB and TKA ensured that the BMTs were not deprived of style.

In 1980 The real buff started up again pieces ran for shorter periods. Train yard fence repair was becoming more consistent. Writers slowly started to quit and consider other creative options. Many writers became distracted with thoughts about careers beyond painting subway cars. The established art world was once again becoming receptive to writing. There hadn't been much positive attention since the Razor Gallery in the early '70s. In 1979 LEE QUINONES and FAB 5 FREDDIE had an opening in Rome with the art dealer Claudio Bruni. Then in 1980 numerous writers flocked to places like ESSES studio, Stephan Eins' Fashion Moda and Patti Astor's Fun Gallery to expand their horizons. These and subsequent galleries would prove to be an important factors in expanding writing overseas. European art dealers became aware of the movement and were very receptive to the new art form. Shows featuring paintings by DONDI, LEE, ZEPHYR, LADY PINK, DAZE, FUTURA 2000 and others exposed the world to the once secret world of New York's youth.

SURVIVAL OF THE FITTEST 1982-1985
During the early to mid 1980s the writing culture deteriorated dramatically due to several factors. Some related directly to the graffiti culture itself and others to the greater society in general. The crack cocaine epidemic was taking its toll on the inner city. Due to the drug trade powerful firearms were readily available. The climate on the street became increasingly tense. Laws restricting the sale of paint to minors and requiring merchants to place spray paint in locked cages made shoplifting more difficult. Legislation was in the works to make penalties for graffiti more severe.

The major change was the increase in the Metropolitan Transit Authority's anti-graffiti budget. Yards and layups were more closely guarded. Many favored painting areas became almost inaccessible. New more sophisticated fences were erected and were quickly repaired when damaged. Graffiti removal was stronger and more consistent than ever, making the life span of many paintings months if not days. This frustrated many writers causing them to quit.

Many others were not so easily discouraged, yet they were still affected. They perceived the new circumstances as a challenge, determined not to be defeated by the MTA. Due to the lack or resources they became extremely territorial and aggressive, claiming ownership to yards and layups. Claiming territory was nothing new in writing, but the difference at this time was that threats were enforced. If a writer went to layup unarmed he could almost be guaranteed to be beaten and robbed of his painting supplies.

At this point physical strength and unity as in street gangs became a major part of the writing experience. The One Tunnel and the Ghost yard were the back drops many for legendary conflicts. In addition to the pressure from the MTA, cross out wars among writers broke out. The most famous war being CAP MPC vs the world. High profile writers during these years were: SKEME, DEZ, TRAP, DELTA, SHARP, SEEN TC5, SHY 147, BOE, WEST, KAZE, SPADE 127, SAK, VULCAN, SHAME, BIO, MIN, DURO, KEL, T KID, MACK, NICER, BRIM, BG 183, KENN, CEM, FLIGHT, AIRBORN, RIZE, JON 156, KYLE 156.

THE DIE HARDS 1985-1989
On certain subway lines graffiti removal significantly decreased because the cars servicing those lines were headed for the scrap yards. This provided a last shot for writers.
The last big surge on the 2 and 5 lines came from writers like WANE, WEN, DERO, WIPS, TKID, SENTO, CAVS, CLARK and M KAY who hit the white 5s with burners. These burners many times were blemished by marker tags that soaked through the paint. A trend had developed that was a definite step back for writing. Due to a lack of paint and courage to stay in a lay up for prolonged periods of time, many writers were tagging with markers on the outside of subway cars. These tags were generally poor artistic efforts. The days when writers took pride in their hand style (signature) were long gone. If it wasn't for the afore mentioned writers and a few others, the artform in New York City could have officially been deemed dead.

By mid '86 the MTA was gaining the upper hand. Many writers quit and the violence subsided. Most lines were completely free of writing. The Ds, Bs, LLs, Js, Ms were among the last of the lines with running pieces. MAGOO, DOC TC5, DONDI, TRAK, DOME and DC were all highly visible writers.

Security was high and the Transit Police's new vandal squad was in full force. What was left was a handful of diehards. GHOST, SENTO, CAVS, KET, JA, VEN, REAS, SANE, SMITH were prominent figures and would keep transit writing alive.

source:http://www.daveyd.com/historyofgraf.html

History of HipHop Music

Hip Hop America drew a capacity audience from USC and the Los Angeles community to Doheny Memorial Library for a discussion about hip hop’s influence in contemporary American life. 

The Visions and Voices event was co-sponsored by the USC Libraries and the Los Angeles Institute for the Humanities as part of the Dialogues series. 

Los Angeles Times music critic Ann Powers moderated the conversation among USC School of Cinematic Arts professor Todd Boyd, USC Annenberg School for Communication professor Josh Kun and American studies and ethnicity doctoral candidate Imani Kai Johnson. 

The USC scholars have studied aspects of hip hop ranging from the politics of the hip-hop generation to the music’s transformation by Latino migrant cultures and the kinesthetic forms of collective knowledge in dance cultures that emerged in 1970s New York. 

Powers began by discussing the difficulty of defining a musical culture that is omnipresent in America and, increasingly, around the world. “Trying to define hip hop,” she said, “is a little like asking what air is.” 

The three panelists agreed that hip hop’s influence has contributed paradoxically to its demonization. 

“People have this illusion of knowledge based on a surface-level understanding of the culture,” Boyd said. ”Hip hop is a life force, and it’s much deeper than the music that most people have access to.” 

Added Johnson, “My research shows a history of people coming together because of and in spite of economic struggle. Knowing this history is necessary to elevate conversations about hip hop above the simple debates that circulate and recirculate.” 

Kun emphasized the nature of hip hop as an evolving “immigrant art form.” 

“It has always been internationalist, born of the cultural crossroads,” he said. “But we’re only now acknowledging it as a transatlantic phenomenon in a way that expands our ideas of blackness.” 

Johnson amplified this theme, citing the contributions of African-American, Puerto Rican and Caribbean b-boys and b-girls to the emergence of hip hop in the South Bronx during the 1970s. She said, “Blackness means diasporic, in contrast to the fixed, limited use of the term by the media.” 

Citing hip hop’s 30-year history, Boyd said, “Most people are only familiar with the last 10 years…. It was only in the late 1990s when people started paying attention … when Eminem became famous. 

“They erased the history that was there and started a new history.… There’s been a lot of cultural colonization.” 

Boyd also contrasted the lyricism of innovators like Chuck D, Common Sense, Kanye West and Mos Def to ephemeral commercial expressions of hip-hop culture, which he called “so much garbage … (D4L’s) ‘Laffy Taffy’, (Lil’ Wyte’s) ‘U.S. Soldier Boy.’ ” 

The panelists often returned to the contradictions of hip hop as a political art form that dominates the entertainment industry. Artists have built commercial empires, selling everything from mix tapes to clothing and bottled water. Many, like Kanye West, view their success as an avenue for political expression. 

But hip hop’s influence extends beyond record sales. Responding to a question from USC Rossier School of Education graduate student Amir Alhambra, the panelists credited hip hop with enriching the English language. 

“The beauty of hip hop lies in its ability to transform language,” Boyd said. He cited the role of celebrated lyricists as well as the disparate regional hip-hop cultures in the South, New York and Los Angeles. 

“They had to make regional dialects sound good,” he said. 

Recalling how he used Public Enemy tapes to teach students about writing personal memoirs and autobiographies, Kun emphasized hip hop’s significance as a popular mode of storytelling that has incorporated “migrant languages, cultures and musics.” 

Audience members added their perspectives, asking whether hip hop had negative effects on African-American communities, if the Internet expanded its global reach, how early MCs incorporated Five-Percent Nation of Islam doctrines and when rap became hip hop. 

Graduate student Alhambra said, “It was a highly informative discussion …. the multicultural panel helped me better understand how hip hop relates to the current state of the world.” 

USC College history professor Steven Ross, a frequent collaborator with the USC Libraries, is co-director of the Los Angeles Institute for the Humanities. 

“The goal of the Dialogues series is serious fun,” he said. “We put accomplished faculty in a room with curious and intelligent undergrads, making the Dialogues a place where ideas are exchanged, developed and questioned – where dialogue emerges.”

source:www.usc.edu/uscnews/stories/14379.html

History of Heavy metal Music

Popular music was recorded and marketed as a Counterculture which opposed the normal, functional, and unexciting Culture that was dominant in society; by being outside of that which was in power, Counterculturalists argued, they were able to see what was "real" and to implement a "progressive" worldview in which moral correctness brought us gradually closer to a utopian state. 

This marketing mirrored the process of adolescents, the main audience for popular music, who first reject the world of their parents, then once independent re-assess their own values, and finally, rejoin society on the terms of these recreated values. This determines "reality" as they will act to create it, based upon their values system. 

While dominant Culture sought what was pragmatic, and Counterculture pursued the moral, metal music became its own movement because it could not agree with either of those approaches, preferring instead to try to seek what was "real," or meaningful and "heavy" (in the LSD-influenced vernacular of the time). Their approach did not aim at correctness, but assertion of subjective meaning. 

Early metal bands, in emulation of popular music as a whole, hoped to discover what was real by finding out first what was not. This attitude, over the course of four generations of music, took metal beyond the grounds of "good" versus "evil" into nihilism, where nothing had inherent value or classification, but could be described in terms of experience. 

Nihilism is a frightening belief system for those in societies organized by dualistic (heaven versus earth) and liberal (individualistic, egalitarian) societies, as it denies that our values systems are more real than events in natural reality. To a nihilist, truth is a way we describe some things in reality, but there is no eternal life nor eternal truth which exists separate from immortality. Nihilism means accepting mortality, and experience as what we have in place of a religious or moral truth. 

These ideas exceed limits of social acceptability, which in a capitalist liberal democracy threatens the self-marketing which individuals use to gain business partners, social groups and mates. As a result, metal was forced to wholly transcend the artificial consensual reality shared by Culture and Counterculture, and to create its own value system including its nihilism. 

Seeking the real, and not the moral, this value system in turn surpassed its own nihilism by moving from a negative logical viewpoint to an assertive one, looking not for something objectively determined to be "eternal" but for that which will be true in any age past or present, discovering through personal experience and acceptance of nihilism (a symbolic analogue for mortality) that which society will not recognize, completing the process of adolescence in a state of actual outsidership. 

Introduction 

Metal music began as the work of the youth born after the superpower age began, during a highly developmental period for Western civilization in which it, having defeated fascism and nationalism and other old-world evolution-based systems of government, considered itself highly evolved in a humanistic state of liberal democracy which benefitted the individual more than any system previously on record. During this era, society served citizens in their quest for the most convenient lifestyle possible, and any questions or goals outside of this worldview were not considered: it was considered a "progressive" continuation of human development from a primitive evolutionary "red in tooth and claw" state to one in which social concepts of justice and morality defined the life of the individual. The individual has triumphed over the natural world, and faces none of the uncertainty of mortal existence brought about by physical competition and predation. 

Politically (the global quest for egalitarian society) and socially (the empowerment of new groups and loss of consensus) humanity viewed itself as getting ahead and being superior to other forms of civilization, including the equally egalitarian but totalitarian Communist empires of the Soviet Union and China, but as the thermonuclear age dawned in the 1950s, this dichotomy came to define the "free West" as much as its enemies. 

The first generation after WWII created early proto-metal in a time when all older knowledge and social order was being overturned in the wake of an impulse to redesign the world to avoid the "evils" of the previous generation. The people of this age, and coming ages, were new in that they could not recall a time of direct experience of nature as necessary; the grocery stores, modern medicine and industrial economies of their time took care of all of their needs, and no unbroken natural world could any longer be found except on specialty tours. Their civilization had become exclusively introspective and was losing contact with the (natural) world beyond its self-defined boundaries. 

During this time, a "peace" movement which embraced pacifism and egalitarian individualism was gaining popularity at the forefront of the counterculture, a phenomenon which had existed since in the 1950s smart marketers (namely Allen Freed) had promoted rock music as an alternative to the staid, traditional, monogamous and sober lives of Protestant, Anglo-Saxon Americans. With WWII polarizing the world against first German and later Russian "enemies," and Viet Nam revealing the moral bankruptcy of benevolent superpowers motivated by their economies, society was becoming more dependent upon the ideological tradition building over the last 2,000 years: focus on the individual, or individualism, as politically expressed in egalitarianism and liberal democracy. This was expressed in both culture and counterculture. 

In contrast, metal music emphasized morbidity and glorified ancient civilizations as well as heroic struggles, merging the gothic attitudes of art rock with the broad scope of progressive rock, but most of all, its sound emphasized heavy: a literal reality that cut through all of our words and symbols and grand theories, to remind us that we are mortal and not ultimately able to control our lifespan or the inherent abilities we have. This clashed drastically with both the pacifist hippie movement and the religious and industrial sentiments of the broader society surrounding it.


source:http://www.anus.com/metal/about/history.html

HardCore

UK Hardcore is a broad term to describe the evolved United Kingdom rave hardcore lineage 4/4-kick drum fuelled sound, which emerged there around the start of the 21st century. Encompassing numerous styles and influences, UK Hardcore has a fresh, modern edge to it, often using the latest synthesizers and equipment. Be it a vocal track or an instrumental this current style is a difficult sound to categorise as each of the key DJs and record labels have developed their own sound and approach to this genre.

The United Kingdom based rave hardcore scene of the 1990s encompassed several native based styles through the years, specifically bouncy techno and happy hardcore being the dominant styles north and south respectivly in the country for much of this period. Through a combination of factors, happy hardcore had taken a new musical direction towards the latter 1990s and became the sole remaining style. It now had little musical resemblance to its origins, with limited creativity and depth, generally becoming more vocal based and at times being cover versions of popular songs.

This sound attracted a much younger audience in the UK, outside of the rave scene. This music also left many ravers disillusioned and the vast majority left the scene, with producers and promoters soon following in their footsteps. Happy hardcore had now became much mocked and the general UK rave scene was at its end. Elsewhere at this time, this particular sound had found a new worldwide young audience in places such as Australia, Canada, Japan and United States.

A few remaining producers looked to regenerate the United Kingdom based rave hardcore music scene towards the end of the 20th century, taking influence from many different styles whilst trying to leave the late 1990s happy hardcore image behind. UK Hardcore is the result and has seen new producers enter the scene. This current sound similarly has also found followers from all corners of the globe. It currently however has no where near the popularity in the United Kingdom as was once found in the early to mid 1990s.


Artists

Dougal 
Gammer 
Hixxy 
Scott Brown 
Styles & Breeze 
Stu Allan 
Sy 
Triple J 
V.A.G.A.B.O.N.D. 
Vibes 
Unknown 
Joey Riot 
Breeze 
Brisk 
Kevin Energy 


Labels

Blatant Beats 
Essential Platinum 2002 
Evolution Plus 
Nukleuz 
Quosh 
Raver Baby 
Resist 
Slammin Vinyl 


Rave

A rave party, more often called a rave, is an all-night dance event where DJs and other performers play electronic dance music and rave music. The slang expression rave was originally used by people of Caribbean descent in London during the 1960s to describe a party. In the late 1980s, the term began to be used to describe the subculture that grew out of the acid house movement that began in Chicago and New York and flourished in the United Kingdom club scene.

The availability of drugs—particularly ecstasy—has caused raves to be targeted and criticized by law enforcement officials and parents' groups.


Rave Culture

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The examples and perspective in this article may not represent a worldwide view.
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The upsurge in popularity of rave culture in the United States at a certain period in time often lends it characteristics common to a 'movement' or Subculture. Although raves have existed in the United States as long as in any other country, the sudden explosion of mainstream popularity in the late nineties led to more common approaches to defining rave culture as a youth movement, in a way that would not have been possible in the UK or Europe due to a greater diversity amongst participants, countries and musical styles. Accordingly, many of the descriptions listed below are only appropriate to groups within the USA, and may even constitute generalisations within the US itself.

Although not universally agreed upon by those in the rave movement, some of the central tenets of the culture are said to be:
Openness: not to judge, condemn, or label other people's style of clothes, hair, makeup, costume, sexual orientation, musical preference, race, age, gender, class or income. 
Acceptance: not to try to convince anyone of the rightness or wrongness associated with most human activities. 
Positivity: to subscribe to the notion that if something makes someone happy without hurting someone else, then that something is okay. Accordingly, fights or scuffles at a rave are rare, and the atmosphere itself is welcoming and loving. 


Although not a constant among all ravers, one philosophical tenet of rave culture is expressed through the acronym "PLUR", for Peace, Love, Unity, Respect. This terminology is found particularly irritating by a large number of clubgoers, many of whom have hope it will fade away and be replaced by better marketing terminology for positive thinking. As of yet no new terminology has emerged.

Ravers have been compared to both the hippies of the 1960s and the new wavers of the 1980s, due to their interest in non-violence and music.

Technology is, by definition, central to electronic music, and technological innovation has influenced rave subculture in many ways. For example, since loud music made it difficult to converse at raves, virtual communities are extremely important in rave subculture. Also, access to various affordable computer technologies empowered amateurs to compose or manipulate electronic music.

At rave parties, dance tricks of all kinds are very popular. However, these tricks are not always entirely safe and can sometimes lead to damages, so they are not always tolerated by the organizers of the rave. The rules for what kind of tricks are allowed differ from party to party.

In contrast to many other 'Youth Cultures', older people are often active members of the scene and are well represented at events.


Types of Ravers

The following are loosely defined terms generated by the rave community. They are generalized, and are not conclusive, complete, or necessarily current.

Old School Raver - refers to someone who has been a raver for some time, whereas a baby raver or a newbie refers to someone who is new to raving or at their first rave. Hardcore ravers are sometimes called pure ravers or true ravers or partykids. Something can be rave or have raveness. 
Jaded Raver - one who has been in the rave scene for a long time or someone who is growing tired of 'the scene' and raving. The newness of the experience has long ago worn off and they have noticed the seamier side. They may be annoyed at what the raving experience has become, or they may be lackadaisical about certain aspects of raving that they once held a fondness for. Quite often a jaded raver will not appreciate the influx of new ravers into the scene, because the new ravers are viewed as contributing to the scene's decay. 
Club Kid - tends to dress in bright colors and flashy, sometimes gaudy clothes, including leather and fur. They might also favor fluorescent plastic bead necklaces and candy bracelets. Many club kids also wear children's’ backpacks. 
Candy Raver / Candykid - often wears brightly colored and child-like fashions such as day-glo wide leg pants, black light reactive or glow-in-the-dark bracelets/necklaces and t-shirts featuring cartoon characters. They wear homemade bracelets and necklaces made of plastic, glass, or felt beads or candy. Candy ravers or candykids are often found exchanging or giving out small gifts. These small gifts will usually be hugs, toys, glowsticks, CDs, necklaces, bracelets, and/or candy. 
Junglist refers to a sub-culture of the rave scene defined by drum and bass (DnB) and jungle music. Some Junglists detest mainstream rave music and prefer darker and deeper vibes. Many junglists differentiate themselves from 'ravers' owing to the heavy connotations of the word. This may manifest itself in a number of ways, from styles of dress to comportment. 


Glowsticking Ravers

Some ravers participate in a light-oriented dance called glowsticking, and a similar dance called glowstringing, or poi. These dances, however, are independent of the raving community, and often the stereotyped association may be resented. Glow sticks in the dark stimulate the pupils, and it is claimed that they relieve the effects of Ecstasy. Therefore at some rave places they are presented as "safety materials." In some cases, the sale of glow sticks during rave parties has been presented as evidence of illegal drug use. Glow sticks have been considered drug paraphernalia because they are used in giving someone on Ecstasy a "light show." The recipient of the light show sits or stands facing the show giver who moves the glow sticks away and towards the face of the recipient in various stylized movements. This lightshow is sometimes accompanied by a massage and/or by blowing mentholated vapours into the nose, mouth, and eyes of the recipient. This is intended to increase the effects of Ecstasy.

Regardless, glowsticks can be used at raves for interesting dance effects, because most raves (except some open air raves e.g. technoparades) are held in dark or nearly dark rooms. Because rave parties are popular with people who wish to show off their dancing, glowsticks can be an ancillary material for creative freestyle dance.


Drug Use At Raves

In the U.S. the subculture has been branded by the mainstream media and law enforcement agencies as a purely drug-centric culture similar to the hippies of the 1960s. As a result, ravers have been effectively run out of business in many areas (Media Awareness Project). Although they continue in major coastal cities like New York and LA, and notably the Winter Music Conference in Florida, most other areas have been relegated to word-of-mouth-only underground parties and nightclub events. In some parts of Europe, raves are common and mainstream, although they are now more often known as "festivals," highlighting multiple acts over a whole day period, and often including non-dance music acts.
                                                                                                                            
Groups that have addressed drug use at raves include the Electronic Music Defence and Education Fund (EMDEF) and DanceSafe, which advocate harm reduction approaches. Paradoxically, drug safety literature (such as those distributed by DanceSafe) are used as evidence of condoned drug use (EMDEF press release). Other groups, such as Drug Free America Foundation, Inc., characterize raves as being rife with gang activity, rape, robbery, and drug-related deaths.

In 2005, Antonio Maria Costa, Executive Director of the United Nations Office on Drugs and Crime, advocated drug testing on highways as a countermeasure against drug use at raves.

source:www.happyhardcore.com

History of the Punk


The Electric Circus began as a popular New York nightclub, complete with pulsating lights, fragmented pieces of movies, colored patterns and slides sweeping the mirrored walls, strip lighting writhing on the floor, flashing on and off like a demented snake who's swallowed phosphorus. It was the hippest place in New York for the affluent celebrities, artists and social climbers to be seen.

The downstairs section was turned into a bar called the Dom. According to Ronald Sukenik in Down and In: A History of the Underground, the entire Lower East Side, "all the painters, all the poets, everybody in the world showed up." There was no attraction except nickel beer. The glorified basement began hosting live jazz and bands that played back in the larger room for dancing. Upstairs the Electric Circus was still going, but had changed from being a Jackie Onassis celebrity place to being a kids' place. Black kids replaced many of the white East Villagers to listen to the jukebox stocked with soul music.

In late 1964, when the Beatles had just hit America, the Fugs were conceived in the dark recess of the Dom. Originally attracted by the poetry readings, Ed Sanders (proud publisher of a literary magazine called Fuck You, A Magazine of the Arts) and Tuli Kupferberg were two like-minded vermin who together spawned the unofficial origins of "underground" music.

The group worked out their material in other venues like Slug's and the MacDougall Street Theatre in Greenwich Village. They invented outrageous dances like "The Turkey Gobble" to go along with their songs, released on the debut album in 1965 on the small jazz-oriented ESP label. The label rejected the second set of songs as too offensive. Later released under the title Virgin Fugs, the album epitomized the Fugs' sense of humor and satire. By making fun of commercial culture ("Caca Rock" and "I Saw the Best Minds of My Generation Rot" written by Allen Ginsberg) and government institutions ("CIA Man" and "Kill For Peace"), the Fugs displayed a healthy disrespect for nearly everything, or an unhealthy anti-social attitude, depending on your perspective. The few things that deserved their respect consisted of the drug and sex culture of the Lower East Side. Songs like "New Amphetamine Shriek" and "Saran Wrap" bluntly and humorously (again, depending on your perspective) brought them to new heights of obscenity. Sanders later became better known as the author of The Family, a book on Charles Manson.

The band inspired many lesser-known contemporaries such as Dave Peel & the Lower East Side, who produced such infamous songs on the album, The Pope Smokes Dope, like "The Chicago Conspiracy," "I'm A Runaway," "The Birth Control Blues," and "I'm Gonna Start Another Riot."

Another band to play at the Dom, was The Velvet Underground. Lou Reed previously worked as an assembly-line songwriter for Pickwick records, and published Delmore Schwartz-influenced poetry in Fusion magazine. By 1965 he had already written future VU classics "Heroin" and "Waiting for the Man." He met John Cale at a party and played his songs with an acoustic guitar. Cale was not interested in "folk music." But he soon realized that Reed's urban-realist lyrics had less in common with Bob Dylan and Joan Baez, and more with La Monte Young's avant-garde experiment in dissonance, The Dream Syndicate, which Cale discarded his classical studies in viola to be a part of. The concept of the group was to sustain notes for two hours at a time, an endeavor that was undoubtedly fueled by the acid, opium and grass that La Monte was dealing. They rehearsed seven days a week, six hours a day, until the end of 1965, when Cale started rehearsing with Lou Reed and named their band after a paperback book about sadomasochism written by Michael Leigh in 1963.

By 1966, Reed, Cale, Maureen Tucker and Sterling Morrison had secured a residency at the Café Bizarre, a strange, touristy club with large drinks that contained ice cream and coconut fizz. Paul Morrissey, an associate of Andy Warhol, caught the Velvet Underground and decided it would be good publicity for Andy to manage a rock 'n' roll band. After much persuading, Warhol swanned into the Café Bizarre, and was immediately hypnotized by the eccentric group of people singing about heroin and S&M to unsuspecting tourists. According to Morrissey, he secured the deal with Reed and told Warhol, who responded with "Oh uu-uu-uuuu . . . okay." Once the management of Bizarre figured out what the Velvets were actually singing, they fired them.

Paul Morrissey felt that Lou Reed was an uncomfortable performer, and they needed another singer. He thought of Nico, whom he had met in Paris, and had cut a record with the Rolling Stones' manager, Andrew Loog Oldham. She added a lot of celebrity cache, as she had had a substantial part in Fellini's La Dolce Vita, and had supposedly dated Brian Jones and Bob Dylan, who's "I'll Keep It With Mine" was supposedly written for her. Reed was reluctant, but Cale talked him into accepting her. He ended up letting her sing only three songs, however.

The Velvets were now part of Warhol's multi-media freakshow unit, The Factory. Warhol put them on his touring "total environment" show, The Exploding Plastic Inevitable. He made many films, featuring random people who Warhol called "Superstars." Instead of sharing The Fugs' sense of humor, the Velvet Underground relied on their detailed studies of urban realism, with the powerful interpretation of addiction in "Heroin" (notably lacking any comfortably instructive moral) and "I'm Waiting For The Man." Friends and scenesters like Danny Fields convinced Reed and Cale that the slide projections and polka dot light shows were corny compared to their powerful music. After firing Warhol, who understandably preferred more artificial dwellings, they recorded the relentlessly abrasive White Light/White Heat in 1968, featuring the epic "Sister Ray," an unprecedented orgy of squalling noise. After pushing their sound to particularly unbearable limits at a club housing a psychiatrist convention, the band members were offered free counseling. While they eventually became much more influential than The Fugs, their jubilant yet brutal sound and imagery prevented them from selling any more albums on Verve than The Fugs sold on ESP.

Panic In Detroit 

That same year (1966), Iggy Pop decided to form a band that would be completely unlike anything anyone had ever heard. After abandoning his stint as a drummer for Sam Lay, of the original Paul Butterfield Blues Band, he formed the Stooges in Detroit, MI with friends who could barely play their instruments. They had very little in the way of programmed musical knowledge to interfere with the ideas they'd be called upon to execute.

Iggy Pop heard The Velvet Underground & Nico record at a party on the University of Michigan campus. At first he hated it. But after a few months, it sunk in. "That record became very key for me, not just for what it said, and for how great it was, but also because I heard other people who could make good music -- without being any good at music. It gave me hope" he said.

The Stooges' 1968 performances consisted of an aural background for Iggy's body contortions, self-mutilation, diving into the audience and screamed insults at those who had come only to be entertained, not to become involved in the show. The Stooges' extreme bizarreness didn't make them popular like the Doors, who's antics they pre-dated. As a neanderthal version of the Velvet Underground, the band managed to achieve the distinction of the first true influence on punk.

Ironically, they were signed by the major label Elektra, and their 1969 debut was produced by John Cale. It was highlighted by the classic "I Wanna Be Your Dog," and the pre-punk "No Fun." In "1969," they revealed the source of their outrageousness to be boredom, chanting "another year with nothing to do." They were bored with the music scene, and bored with being poor; a condition they remained in after not achieving anything above a cult status.

Also from Detroit, MC5 articulated their boredom in a slightly more politicized and distinctly blue collar manner, coming to prominence in the 1968 Democratic Convention riots as figureheads of John Sinclair's White Panther Party. 

While their heavy sounding music was not particularly original (they were extremely derivative of the current sound of The Who), their attitude inspired many future punk bands, prophesizing the Sex Pistols' conflicts with EMI and Virgin. Like the Stooges, MC5 was scooped up by Elektra. They were soon embroiled in controversy over the lyric line "Kick out the jams motherfuckers!" When at least one record store refused to stock the album, the group responded by taking out a viciously declamatory ad in a local underground paper. Elektra was not amused, especially when MC5 went further and plastered "Fuck You" stickers bearing the Elektra logo over the record store's windows. Band and label parted company shortly after.

By 1970, the provocative Detroit scene lured the Alice Cooper away from San Francisco and Frank Zappa's Straight Records to claim the Motor City as their new home. Singer Vincent Furnier, who acquired the name "Alice Cooper" from a Ouija board, expanded upon the theatrics of the Exploding Plastic Inevitable and Iggy Pop's brand of Theatre of the Possessed with his own style of shock-rock. With a Theatre Of The Absurd stage show consisting of garish makeup, live boa constrictors and toy dolls meeting their death in electric chairs and gallows, combined with the new artistic credibility in the albums Love It To Death (1970) and Killer (1971), it became increasingly difficult to remain bored in Detroit.

The collective Detroit music scene became the most frequently cited influence of punk bands starting in 1975, and continuing through the next 15 years to many current post-punk bands. 

I Love The Modern World

Back on the East Coast, an 18 year-old kid named Jonathan Richman was excited after hearing the Velvet Underground's 1970 farewell album, Loaded. He use to perform unaccompanied in a park in Boston until he formed the Modern Lovers because, said Richman in an immortal quote, "I was lonely." He also wanted to follow up his own revelation of V.U.'s lyrical terrain and manic drone, with the help of future Talking Heads keyboardist Jerry Harrison and future Cars drummer David Robinson. 

Again, former Velvet Underground maestro John Cale guided another young legend by producing the first and last Modern Lovers album in 1971. Richman abandoned the aggressive worship of sex, drugs and other decadent vices in favor of a fresh romanticism of the modern world. "Roadrunner" celebrated neon road signs, convenience stores and power lines in the spirit of The Velvet Underground's "Rock and Roll." "Someone I Care About" replaced sexism and macho egotism with sensitivity and respect. "I'm Straight" and "She Cracked" were uniquely eloquent expressions of angst. "Pablo Picasso," "Girlfriend" and "Government Center" displayed the playful humor that Richman would later become identified with.

By the time punk was underway in 1977, Richman's teary-eyed optimism and fantasy came forth in the form of silly children's songs at a time punctuated by bitter nihilism. Nevertheless, the Modern Lovers served their role as a stepping stone toward the first punk era by further defining the possibilities of exciting minimalist electric rock and roll. 

Personality Crisis 

The next step took the form of the New York Dolls in 1972. By adopting an androgynous stage presence with dresses and makeup, and relying on a more raunchy post-Rolling Stones crunch, the Dolls took Richman's innocent exuberance and deflowered it.  

The Dolls started playing regularly at the Diplomat Hotel and the Mercer Arts Center in the middle of SoHo, which featured a small theater, a cabaret room, a bar and a conceptual art room called the Kitchen. No one knew what to do with the Oscar Wilde Room, so the Dolls wound up performing there. Their audience started with the cast of misfits, drag queens, speed freaks and refugees from the tail end of the sixties Warhol scene who inhabited the Oscar Wilde Room, and Max's Kansas City, where they would perform with the Magic Tramps, fronted by former Warhol superstar Eric Emerson, performance artist Alan Suicide and drag queen Wayne County. It became so fashionable to see the Dolls, that people went to be seen seeing the Dolls. Among the celebrities were David Bowie and Lou Reed, watching and learning.  

The band were mostly inept musicians, yet their act transcended camp. Their earnestness and enthusiasm was inclusive, encouraging their audience to grow with them as they developed. Johansen had the showbiz shtick down pat with his Jagger-like leers. Johnny Thunders' guitar playing was harmonically unstable and unpredictable, like John Cale's viola in the Velvet Underground, resulting in a sound like the screech of the New York subway. "People who saw the Dolls said, 'Hell, anybody can do this.'" said Johansen. "I think what the Dolls did as far as being an influence on punk was that we showed that anybody could do it."

While still negotiating a contract with Mercury Records, the band was sent to England to open for Rod Stewart. Having never played before more than 350 people, an audience of 13,000 was quite a shock. The show was a success and they became the toast of the town. A bidding war immediately started. The elation was cut short when drummer Billy Murcia died at a party when he was abandoned in a tub while choking from a mix of alcohol and Quaaludes. The band nearly broke up, but decided to continue, adding Jerry Nolan. Many of the offers for record deals were withdrawn by companies fearful of the band's image as drug addicts. They eventually signed with Mercury. Typically, Murcia's death resulted in the publicity that made the Dolls a smash. "We were living this movie: everybody wants to see it, and we were giving it to them" said Sylvain Sylvain. They quickly recorded an album produced, and slightly watered-down, by Todd Rundgren. Nevertheless, they managed to pound out a few apocalyptic songs of rebellious youthfulness beaten into a realization of a bleak future, like "Looking For A Kiss," "Lonely Planet Boy," and "Pills," which told stories about kids whose only aspiration left is avoiding boredom, yet they don't particularly mind the fact.  

In August 1973, with several other London King's Road shops, Vivienne Westwood and Malcolm McLaren's clothing store, Let It Rock, was invited to exhibit designs at the National Boutique show at New York's MacAlpin Hotel. They didn't sell any clothes, but McLaren did meet the New York Doll's Sylvain Sylvain. The Dolls had actually been to the Let It Rock shop on their first visit to London, but McLaren wasn't around. Under the Dolls' aegis, the Let It Rock crew were moved into the Chelsea Hotel where they rubbed elbows with celebrities like Alice cooper, Andy Warhol and a young poet named Patti Smith. McLaren had found his celebrity clique, and they made him feel at home.  

When the Dolls returned to Europe in November 1973, McLaren followed them to every date. Many of the Doll's antics would foreshadow the Sex Pistols' publicity stunts, such as taunting the audience of the Old Grey Whistle Test, David Johansen making Nazi jokes, and Johnny Thunders walking off an airplane in front of the entire European press and -- bl-a-a-a-a-g-g-h-h! -- throwing up. McLaren had also encountered Iggy Pop that year, when David Bowie was producing Raw Power in England. "I found Iggy incredibly vain, because he was an incredibly handsome character," said McLaren. "But I wasn't taken with Iggy in the same way as I was with the Dolls. I think one of the reasons was because Iggy was less about fashion. I think it's a stupid thing to say, but it's the truth; I didn't see the fashion about Iggy."

McLaren's immediate reaction to his experiences with the Dolls was to give his shop a makeover, selling black fetish wear, abandoning and enraging their once loyal Teddy Boy clientele. He was on the verge of marrying his experience with subcultures, art and politics. In April 1974, McLaren gave his first extended interview for Nick Kent of the New Musical Express. The piece was called "The Politics of Flash." In a May 1974 letter to Roberta Bayley, he wrote, "I've written lyrics for a couple of songs, one called 'Too Fast To Live Too Young To Die.' I have the idea of the singer looking like Hitler, those gestures, arm shapes, etc., and talking about his mum in incestuous phrases."

It's largely believed that McLaren prefabricated the Sex Pistols from scratch, nabbing the shoplifting Steve Jones in his shop and sensing a connection like a Fagin to Jones' Artful Dodger. However, Jones was already a rocker who, from 1972-73, methodically stole clothes and equipment from the houses and shows of celebrities like Roxy Music, Ronnie Wood and Rod Stewart. The greatest coup came in July 1973, when they made off the entire PA and very expensive Neumann microphones that were to be used for David Bowie's big concert at the Hammersmith Odeon. Ironically, the victims of their thefts were also their biggest influences. The group that formed in 1973 around the stolen equipment were called the Strand, after the Roxy Music song. Roxy Music's greatest innovation was the use of Brian Eno as an untutored synthesizer player. Like the New York Dolls, they made a point to teenagers alienated by inflated prog bands of the era, that style, not musicianship, was important.  

By spring 1974, the band had not yet found its focus. Jones had been hanging around McLaren's shop, and eventually asked him if he knew of a rehearsal space. After a couple months of Jones' persistence, he paid for a room in the Covent Garden Community Centre. A few days later he stopped by a rehearsal, and witnessed disastrous attempts to play "Can't Get Enough of Your Love" and "Wild Thing." But he remained interested. "I had some sympathy with these guys, because they seemed a bit roguish and a bit mad." The one musician who already knew how to play, McLaren later found in Glen Matlock, a middle-class art student who was obsessed with Mod pop. "I never really got on with Glen," said Steve Jones, "I found him a bit poncified, he weren't one of the lads."

Still bedazzled with the allure of the New York Dolls, McLaren left for New York again in November 1974. He asked his friend Bernard Rhodes, whom he began working with to print slogans on T-shirts, to look after Steve Jones, meaning, "He's got this sort of group, maybe we can do something," said Rhodes. Before he left, they collaborated on a new T-shirt that was their first manifesto. It read, "You're gonna wake up one morning and know what side of the bed you've been lying on!" with a list of "hates" on the left, including "Television (Not the group)/Mick Jagger/The Playboy Club/Fellini" and other dead culture, pompous rockers and repressive institutions. On the right were the "loves," including "Jamaican Rude Boys/Archieshepp/Iggy Pop/Walt Whitman" and mysteriously, "Kutie Jones and his SEX PISTOLS."

By that point, the Dolls were already in their death throes. Strung out on drugs and alcohol, the band was unsure of what direction to take. While McLaren's relationship with the group was never formalized, he enthusiastically took the initiative and checked Arthur Kane into detox, booked some shows, and repackaged the band's look into red patent-leathered Communists, taking language from Chinese revolutionary posters, like "WHAT ARE THE POLITICS OF BOREDOM? BETTER RED THAN DEAD!" It's hard to say how the British weekly music press would have reacted. But in New York, the scene was tiny, and centered around only one magazine, Rock Scene, headed by Lisa Robinson. After a concert on February 1975, Lisa thought Malcolm was mad. When she confronted Johansen, he said it wasn't anything serious, which disappointed McLaren. He was much happier with Johnny Thunders' response to Lenny Kaye, "What's it to ya?" That was the attitude he was looking for.

A week later, after a disastrous string of gigs in Florida, the New York Dolls were no more. But by then, a whole new scene had developed. It was largely sparked by two Virginia boarding school dropouts Richard Meyers and Tom Miller. The duo were very different people, united by a mutual love of French 19th century poets. Meyers was drawn to New York in 1967 by the literary scene, while Miller was drawn slightly later by his interest in New York as the home of the Velvet Underground, John Coltrane and Albert Ayler. Miller had already been writing and performing acoustic songs, but the were inspired by the New York Dolls. "Me and Tom went together to see the New York Dolls at the Mercer Arts Center--and the Dolls had a lot to do with me wanting to do a band," said Meyers. "There was just so much more excitement in rock 'n' roll than sitting at home writing poetry." By the fall of 1972 they acquired drummer Billy Ficca, and old friend of Miller's from Delaware, and became the Neon Boys. Meyers changed his surname to Hell, and Miller to Verlaine. Verlaine believed the excitement in good music came from the rhythm guitar being featured way up front, like the mid-sixties British bands The Who, the Kinks, the Stones and the Yardbirds. For a brief period, Miller and Meyers shared the same commitment to the garageband sound. By April 1973 they had already recorded six tracks, including Hell's "That's All I Know Right Now" and "Love Comes In Spurts." Verlaine played both lead and rhythm guitar. Songs about teenage angst with noisy guitars.

In order to play the songs live, they needed another guitarist, and placed an ad in Creem that said, "Wanted: Rhythm guitarist. Talent not necessary." Douglas Colvin (later known as Dee Dee Ramone) and Chris Stein (later of Blondie) auditioned, "but I guess they didn't possess the sufficient 'no talent,' or whatever," said Richard Lloyd. Chris Stein had just begun playing with Debbie Harry in the Stillettoes, but thought the Neon Boys songs were too fast and brutal for his tastes. For nearly a year, the Neon Boys were in limbo. Finally Terry Ork offered to let the band rehearse in his China Town loft and support the band if they accepted Los Angeles transplant and hustler Richard Lloyd as their guitarist. They renamed themselves Television. The two erstwhile leaders decided that onstage alter egos were in order. Miller became Verlaine, and Meyers turned to Hell. "One thing I wanted to bring back to rock 'n' roll was the knowledge that you invent yourself," said Hell. Hell already had his look down -- leather jackets, torn T-shirts and short spiky hair. Anti-glam, it recalled Rimbaud, Artaud, and a character in Truffaut's 400 Blows. It was the origin of what was to become the Punk style. "That's why I changed my name, why I did all the clothing style things, haircut, everything. . . . That is the ultimate message of the New Wave: if you just amass the courage that is necessary, you can completely invent yourself. You can be your own hero, and once everybody is their own hero, then everybody is gonna be able to communicate with each other on a real basis rather than a hand-me-down set of societal standards."

Now they needed a place where they could be seen every week, like the New York Dolls had with the Mercer Arts Center, which had crumbled to the ground in August 1973. In March 1974, Verlaine and Lloyd were walking towards Chinatown and came upon a place that the owner was outside fixing up. They asked Hilly Crystal to let them try out a weekly series at his Bowery bar, called CBGB-OMFUG (Country, Bluegrass, Blues, and Other Music for Uplifting Gourmandizers). When he asked them what kind of music they played, they responded with "A little rock, a little country, a little blues, a little bluegrass . . . " said Lloyd. Television ended up playing every Sunday night for six months. They became popular enough that Kristal inaugurated a 'Rock only' policy in December. CBGBs soon became a testing ground for other new groups like the Stillettoes/Blondie, the Ramones, the Dictators, the Heartbreakers, Suicide, Rocket From the Tombs/Peru Ubu, the Dead Boys, Blondie and the Talking Heads. Fellow poet Patti Smith joined Television for a shared a five day residency at Max's Kansas City in August.  

While Television had demoed at least a half dozen songs, including "I Don't Care," "Change Your Channels," and "Fuck Rock & Roll," Patti Smith was the first to release a single -- a feminized "Hey Joe" backed with the autobiographical "Piss Factory," recorded in June 1974. She had already published two books of poetry, written for Creem and Rolling Stone, and worked in theater with Sam Shephard. She gave Television their first major write-up in the October issue of Rock Scene, with a two-page feature entitled "Learning to Stand Naked." (see Heylin, 126). The Patti Smith Group didn't play CBGBs until March 1975, sharing a two-month residency with Television. McLaren returned to New York from the Florida debacle in the middle of the Smith/Television residency, and especially loved Richard Hell, and his recent composition, "(I Belong to the) Blank Generation." He tried to persuade Hell to front the group he had back home, but Hell was already fighting with Verlaine over the leadership of Television, and was too old and proud to be manipulated. "I just thought Richard Hell was incredible," said McLaren. "Again, I was sold another fashion victim's idea . . . this look, this image of this guy, this spiky hair, everything about it -- there was no question that I'd take it back to London. By being inspired by it, I was going to imitate it and transform it into something more English." McLaren already had what he needed, having seen a musical subculture develop overnight that was completely self-generated, mutually supportive, yet potentially commercial, that radiated "intelligence, speed, being connected to the moment." (Savage, 92) "I had these images that I came back with, it was like Marco Polo, or Walter Raleigh. These are the things I brought back: the image of this distressed, strange thing called Richard Hell. And this phrase, "the blank generation."

Island Records offered Television an opportunity to record some songs for a possible album, to be co-produced by Richard Williams and Brian Eno. When Verlaine refused to record any Hell-penned songs, even the ever-popular "Blank Generation," it was the last straw. Hell stayed for two more weeks, and played on the demos, which included "Prove It," "Venus De Milo," "Marquee Moon," "Double Exposure" and "Friction." David Bowie and Bryan Ferry were attending gigs and spreading the word. But Hell left to form the Heartbreakers with former New York Dolls Johnny Thunders and Jerry Nolan, and Verlaine, unhappy with the sound of the demos, decided the band needed more work. They added bassist Fred Smith and their live shows exploded like a supernova. But rather than the spiky, short creations of the past, the band became more improvisational, with jazz and psychedelic influences. "Marquee Moon" extended beyond ten minutes, and "Poor Circulation" and "Breakin' In My Heart" were also lengthened. "Little Johnny Jewel" was also expansive in structure. Verlaine decided to release it as their first single, starting on side A and continuing on side B. It was probably their least commercial song, and Richard Lloyd quit the band in frustration. Peter Laughner eagerly came in from Cleveland to fill in. He had recorded a recent show Television had played at the Piccadilly Penthouse in Cleveland, and knew all the songs.  

Cleveland was the only other city besides New York to continue Detroit's legacy in underground music. Peter Laughner was the key figure, having formed Cinderella's Revenge, which broke up in 1973, and most significantly, Rocket From the Tombs. Though they were only together from June 1974 to July 1975, they managed to write three of American punk's most potent anthems -- "Sonic Reducer" (later recorded by the Dead Boys), "Final Solution" and "Thirty Seconds Over Tokyo" (both recorded by Pere Ubu). Other important bands in the scene were the Mirrors, The Electric Eels, and later Friction and Devo. These bands are fully documented in Clinton Heylin's From the Velvets to the Voidoids: A Pre-Punk History for a Post-Punk World.

Meanwhile, The Patti Smith Group became the first of the New York bands to release an album. Signed to Arista by Clive Davis, they recorded in the summer of 1975 with producer John Cale, who urged them to thoroughly think through all of their songs. "Land" was expanded into a tour de force with Smith incorporating William Burroughs' cut-up methods, stream-of-consciousness raps in which Smith surrendered herself to a "sea of possibilities" until she felt like she was in a trance, or even channeling the ghost of Jimi Hendrix, whose Electric Ladyland Studio they were using. "On the last take it was obvious that I was being told what I wanted to know about Hendrix's death . . . I felt like it was The Exorcist . . . I said 'How did I die . . . I, I tried to walk thru light' . . . and it ended up with 'in the sheets, there was a man' -- it really frightened me." Horses was released to rave reviews in the fall of 1975.

WATCH OUT! PUNK IS COMING! 

Yet still there was no name for this burgeoning scene. It never occurred to most people involved that there needed to be a label, since all the bands had vast stylistic differences. There was, however, a shared sense of community and involvement. While major record labels were always a presence, there was a pride that these bands did it themselves.  

  The word "punk" first made an appearance in music journalism in a 1970 essay, "The Punk Muse: The True Story of Protopathic Spiff Including the Lowdown on the Trouble-Making Five-Percent of America's Youth" by Nick Tosches in Fusion. He described a music that was a "visionary expiation, a cry into the abyss of one's own mordant bullshit," its "poetry is puked, not plotted." That same year, Lester Bangs wrote a novella titled Drug Punk, influenced by William Burroughs' book, Junky, in which there is a line, "Fucking punks think it's a joke. They won't think it's so funny when they're doing five twenty-nine on the island." Dave Marsh used the phrase "punk rock" in his Looney Tunes column in the May 1971 issue of Creem, the same issue that introduced the term "heavy metal" as a genre name. Marsh wrote, "Culturally perverse from birth, I decided that this insult would be better construted as a compliment, especially given the alternative to such punkist behavior, which I figured was acting like a dignified asshole." Tosches, Bangs, Marsh, Richard Meltzer, Greg Shaw and Lenny Kaye used the term to define a canon of proto-punk bands, including the Velvets, Stooges, MC5, the Modern Lovers and the New York Dolls (DeRogatis, Let It Blurt, 118-119). 

Ironically, the band that actually inspired the magazine called Punk came from upstate New York -- a bunch of leather-jacketed wise-guys called The Dictators. They formed in 1973 and established a small following in a club in Queens called The Coventry. They found American music pompous at the time, so they took the succinct, hooky songs of British glam bands like Sweet, Roxy Music, Slade and T. Rex, and added their own brand of tongue-in-cheek, loutish humor and American junk culture in songs like "Teengenerate" and "(I Live For) Cars and Girls." Singer Handsome Dick Manitoba completed the image with a pro-wrestling star persona. Joey Ramone attended many Dictators performances, soon to take a couple of the ideas and run with it.  

Sandy Pearlman, manager and producer of the Blue Oyster Cult, helped the Dictators do a demo. Epic Records signed them, they recorded in 1974, and The Dictators Go Girl Crazy! was released in early 1975, al pre-CBGBs. The band did not take the time to flesh out and focus their sound like the CBGBs bands. They did manage to reach some key fans, including Legs McNeil and cartoonist John Holstrom. "All summer we had been listening to this album Go Girl Crazy by this unknown group called the Dictators, and it changed our lives. We'd just get drunk every night and lip-sync to it . . . " said McNeil. "I hated most rock 'n' roll, because it was about lame hippie stuff, and there really wasn't anyone describing our lives -- which was McDonald's, beer, and TV reruns."

Holmstrom wanted to publish a magazine with Ged Dunn and McNeil. McNeil envisioned the magazine as a Dictators album come to life. On the inside sleeve of the record was a picture of the Dictators hanging out at White Castle, dressed in leather jackets. "So I thought the magazine should be for other fuck-ups like us. Kids who grew up believing only in the Three Stooges. Kids that had parties when their parents were away and destroyed the house. You know, kids that stole cars and had fun. So I said, 'Why don't we call it Punk?" The word 'punk' seemed to sum up the threat that connected everything we liked -- drunk, obnoxious, smart but not pretentious, absurd, funny, ironic, and things that appealed to the darker side."

Holmstrom agreed, and became the editor, Dunn, the publisher, and McNeil the resident punk. "And they both started laughing hysterically. Ged and John were both like four years older than me. And I think half the reason they hung out with me was because I was always getting drunk and into trouble and Holmstrom found it constantly amusing. So it was decided I would be a living cartoon character, like Alfred E. Neuman was to Mad Magazine. And Holmstrom changed my name from Eddie to Legs . . . It's funny, but we had no idea if anybody besides the Dictators were out there. We had no idea about CBGB's and what was going on, but I don't think we cared. We just liked the idea of Punk magazine. And that was all that really mattered."

Picking up writer Mary Harron, their first assignment was to go to CBGBs to hear The Ramones. McNeil spotted Lou Reed, who had recently released the controversial Metal Machine Music. "So I went up to Lou and I said, 'Hey, we're gonna interview you for our magazine!' You know like, 'Aren't you thrilled?' I had no idea of what we were doing. Then Holmstrom said to Lou, 'Yeah, we'll even put you on the cover!' Lou just turned around, real deadpan, and said, 'Oh, your circulation must be fabulous.'"

The Ramones proceeded to blow the staffers of Punk away with a roaring 18 minute set of short, fast, loud songs. No solos, no blues or boogie riffs, simply raw energy. Afterwards, the interview went well, as they bonded over comic books, sixties bubble-gum music and deadpan, sarcastic humor. "I really thought I was at the Cavern Club in 1963 and we had just met the Beatles" said McNeil. "Only it wasn't a fantasy, it wasn't the Beatles, it was our band -- the Ramones. But we couldn't hang out with them that long, because we had to go interview Lou Reed, who was old, and snotty, and like someone's cranky old drunken father."

Reed was brutally hostile to McNeil, who didn't seem to mind. "I read the Lou Reed interview quickly, and I could see that everything that was humiliating, embarrassing, and stupid had been turned to an advantage" said Harron. "And that's when I knew that Punk was going to work. The crew proceeded to plaster the city with posters that said, "WATCH OUT! PUNK IS COMING!" "Everyone who saw them said, 'Punk? What's punk?' John and I were laughing. We were like, 'Ohhh, you'll find out" said McNeil.

"We thought, Here comes another shitty group with an even shittier name," said Debbie Harry.

"I always thought a punk was someone who took it up the ass," said William Burroughs.  

The Ramones' "53rd & 3rd" "is a chilling song," said Legs McNeil. "It's about this guy standing on the corner of Fifty-third and Third trying to hustle guys, but nobody ever picks him. Then when somebody does, he kills the john to prove that he's not a sissy."  

"The song '53rd & 3rd' speaks for itself," said Dee Dee Ramone. "Everything I write is autobiographical and very real. I can't write any other way." (McNeil, McCain 179)

Contrary to popular belief, The Ramones were not non-musicians. Save for the youngest member, Dee Dee, they had all been in bands previously. Tommy and Johnny had a band while still at Forest Hills high school (where all four Ramones attended) called the Tangerine Puppets, who played the kind of garage punk that later showed up on the Nuggets compilation. Tommy had a band called Butch who were inspired by the Dolls' trash/glam aesthetic, and played at the Mercer Arts Center and The Coventry. Joey also performed at The Coventry with the T.Rex, Gary Glitter, Alice Cooper and Stooges-inspired Sniper. "I saw Sniper play with Suicide one night, and Joey was the lead singer and he was great. He was really sick looking. I thought Joey was the perfect singer because he was so weird looking. And the way he leaned on the mike was really weird. I kept asking myself, How's he balancing himself?" When they got together, Dee Dee suggested The Ramones for the name. It was the name Paul McCartney had once used as a psuedonym, and they all took it for their surname. Their debut gig was at the Performance Studio in March 1974, just four weeks after Televisions Townhouse Theater debut.  

Blondie's Debbie Harry and Chris Stein saw the performance. "It was great," said Harry. "It was hilarious. Joey kept falling over. He's just so tall and ungainly. Joey couldn't see very well, plus he had his shades on, and he was just standing there singing, then all of a sudden, WHHOMP, and he was like lying facedown on this flight of stairs that led up to the stage. Then the rest of the Ramones pushed him back up and kept on going." "About thirty people or so showed up," said Joey. "We were terrible. Dee Dee was so nervous he stepped on his bass guitar and broke its neck."

After some rehearsing, The Ramones made their CBGBs debut in August 1974. Surprisingly, Hilly Kristal liked them and agreed to retain them, despite informing them that "nobody's [ever] going to like you guys." They began playing double bills with Blondie at both CBGBs and Performance Studio and soon the press proved Kristal wrong. SoHo Weekly News, Rock Scene, Hit Parader, Village Voice all gave positive reviews. They recorded their first set of demos that faithfully duplicated a live set late in 1974. The music industry had not caught on yet, however. The early Ramones did not yet have the look they became known for. Left over from their glam days, Joey wore rubber clothes and Johnny wore vinyl and silver pants. "We used to look great, but then we fell into the leather-jacket-and-ripped-up-jeans thing" said Dee Dee. "I felt like a slob."

When CBGBs hosted the first of its festivals of unsigned bands in July 1975, The Ramones drew the attention of The NewYork Times, the Village Voice, Rolling Stone, the Aquarian, the SoHo Weekly News, and the NME and Melody Maker from England. While Craig Leon from Sire expressed interest, it would take until January of 1976 for the label to actually gather the guts to sign The Ramones. In the fall of 1975 they recorded a single, "I Wanna Be Your Boyfriend" and "Judy is a Punk." The single convinced label head Seymour Stein that The Ramones' sound could be transferred to vinyl. However, it was pressed upon them that they had to prove themselves to be able to record quickly and cheaply. The Ramones outdid themselves, finishing in a week, spending only sixty-four hundred dollars. "Everybody was amazed," said Joey.  

The Ramones debut was destined to be a commercial failure, with its trebly sound and buried melodies. However, its highest chart position -- 111 -- equalled the Dolls' considerably more hyped debut. But the band was disappointed. They actually thought they would be a massive hit and revitalize pop music. That destiny would be left to Blondie and the Talking Heads as architects of new wave pop. Patti Smith released three more successful albums, Radio Ethiopia (1976), Easter (1978) and Wave (1979) before taking a hiatus. She would later make a inspired comeback in the 90s. Although most of the CBGBs crew recorded some brilliant albums, commercial success was not in the cards. Television finally released their towering classic Marquee Moon in 1977 and Adventure in 1978 and promptly broke up. After Richard Hell left, Johnny Thunders and The Heartbreakers released the high-energy L.A.M.F. in 1977, and the next year Thunders released the solo, So Alone. After re-recording ad-nauseum, and possibly leaving their best takes behind, Richard Hell & The Voidoids, with guitarists Robert Quine and Ivan Julian, released the still-stunning Blank Generation in 1977, which ironically sounded a bit like Television, especially their cover of "Walking On The Water." The Dictators released two more albums on two different labels, Manifest Destiny (1976) and Bloodbrothers (1978) before throwing in the cards. Even Suicide managed to distill its chaotic stage act onto tape.

While the Ramones were one of the longest-lasting bands, recording albums all the way into the 90s, their biggest legacy were the bands that they inspired. The Ramones first show in England was July 4, 1976, at the Roundhouse. People like Paul Simonon and Mick Jones (soon to be in The Clash) met the Ramones backstage and told them that they now had courage to be in a band. The Ramones encouraged everyone to just get out and play.

(Smeared) Lipstick Traces 

In Britain, The Damned was the first band to have the privilege of releasing the first punk album. Even Motorhead predated many of the sonic and lyrical characteristics of the Sex Pistols in 1975. Yet academic scholars like Greil Marcus in his recent book Lipstick Traces (1989) put the Pistols on such a large pedestal that stacked on top of them the combined history of the 1918 Dada art movements, lettrism and the Lettrist International in the 50s, and the Situationalist International in the late 60s during the Paris uprisings.

After growing tired of writing about mainstream icons like The Band and Bruce Springsteen, Marcus seemed determined to thread a needle between all of the rebellious artsy/intellectual movements throughout time and space, ultimately sucking in punk through the small, ambiguous straw of Malcolm McLaren's background as a former art student and situationalist in Paris. It all rests on McLaren, a greedy, exploitative, annoying man who said he created the Sex Pistols so he could sell more trousers and a short time later said, "we wanted to create a situation where kids would be less interested in buying records than in speaking for themselves" (Marcus, 437).

Ironically, McLaren pinpointed the most important aspect of the invention of "punk," the aspect he cared about least. Punk may have cosmic and sometimes conscious artistic ties to past radical movements, but most of its significance lies within the barriers of language and expression that were broken down. It was a breakthrough in free speech for underclass youth who rarely have a voice, neither culturally nor politically. The fact that the Situationalists had said many of the same things that Johnny Rotten/Lyden and his cronies did is irrelevant considering the difference between the exclusive elitism of the privileged college educated upper-classes and the inclusive unpretentiousness of a largely working-class youth.

It doesn't take a Masters degree for someone with relevant life experiences to understand and appreciate the sarcasm of the Fugs, or the self-honesty of the Velvet Underground, or the crude exuberance of the Stooges. Above all, punk offered a cure for boredom. It offered an escape route for kids who weren't allowed to participate within commercial culture. Who would have wanted to participate, with suckers paying atrocious prices to peek at the tediously bloated rock-star attitudes of bands like Pink Floyd and Yes? Consumer voyeurism is much more offensive to punk sensibilities than song themes about addiction or slaughtering dolls onstage.

Punk gives the message that no one has to be a genius to do it him/herself. Punk invented a whole new spectrum of do-it-yourself projects for a generation. Instead of waiting for the next big thing in music to be excited about, anyone with this new sense of autonomy can make it happen themselves by forming a band. Instead of depending on commercial media, from the big papers and television to New Musical Express and Rolling Stone, to tell them what to think, anyone can create a fanzine, paper, journal or comic book. With enough effort and cooperation they can even publish and distribute it. Kids were eventually able to start their own record labels too. Such personal empowerment leads to other possibilities in self-employment and activism.

Greil Marcus' idea of punk's greatness is that the Sex Pistols could tell Bill Grundy to "fuck off" on television. The real greatness of punk is that it can develop an entire subculture that would tell Bill Grundy and safe, boring television culture as a whole to fuck off directly, establishing a parallel social reality to that of boring consumerism.


source:www.fastnbulbous.com

History of the Skinhead


This is an excerpt from the book "Hate Prejudice and Racism" by
Milton Kleg. It was published in 1993 by The State of New York
Press, Albany.

Skinheads

The Skinhead movement began in Great Britain during the late sixties and
has spread to the United States as well as Germany and other western and
central European states The rise of Skinheads in Britain was a white
youth reaction to the influx of Indians, East Indians, and other
individuals racially different from the majority of the Commonwealth.
Since the sixties, racial violence in Great Britain has been prevalent,
usually involving conflicts between immigrants and the lower middle
class whites.
    The term Skinhead refers to the shaven heads of its members. In
the United States, Skinhead members generally range from approximately
11 years of age to 23. However, there are Skins, who, having immigrated
from England, are in their thirties. The estimated number of American
Skinheads varies from 3,000 to 5,000, but there may be as many as
10,000. In addition to the shaven head among male members, their
"uniform" consists of Doc Marten boots ("docs"), suspenders ("braces"),
tattoos ("tats" or "ink"), and flight jackets ("flights" or "bombers").
Trousers may vary from drab green military fatigues to black jeans.
Emblems sewn on their jackets usually consist of the swastika, Celtic
cross, an American flag on either the left or right shoulder, a
Confederate flag on the opposite shoulder, and other insignia, such as
the South African three 7'a Occasionally, the halo crown W of the Church
of the Creator may be seen. More recently, the shaven head has been more
or less limited to new members and may no longer be regarded as a factor
in recognizing a member of the movement. Male members refer to their
shaven haircuts as buzz cuts. Females, called Skinettes or Birds, also
shave their heads but leave the bangs and fringes on the back and sides.
These haircuts are called buzz fringes or just fringes.
    From initiation to exiting the movement, the period in which
most teens are active as skins lasts about six months. Those who remain
in the movement for any appreciable length of time may become entrenched
and eventually move onto adult groups such as the Ku Klux Klan, another
neo-Nazi group, or an Identity Church. The latter is less appealing, due
to the more restrictive religious orientation. The Ku Klux Klan,
Metzger's WAR movement, and Butler's Aryan Nations have made concerted
efforts to recruit Skinheads One major success among adult racist groups
has been the recruitment of Shawn Slater into the Klan. Slater moved in
rank from novice to Exalted Cyclops within approximately one year. An
Exalted Cyclops heads a local chapter or Klanton.
    The Skinhead lifestyle contrasts sharply with that of gangs.
Skins are opposed to hard drugs, but are heavily into beer drinking.
Drugs are viewed as something limited to the "mud races." Skins also
emphasize monogamous relationships between male and female members,
whereas some gangs share their females. Should a young woman enter the
movement and pass herself around to male members in order to become more
acceptable, her membership generally will be terminated.
    In terms of organizational structure, the Skinheads are a loose
affiliation, and rivalries among subgroups are almost non-existent.
However, one must distinguish between Skinheads and Sharps. Sharps dress
like Skinheads and claim to be Skinheads against racism. Sharps are
described as "Shit talkers," and tend to avoid actual combat with
Skinheads. Nevertheless, a fight between these two groups should not be
construed as an internecine conflict. Likewise, Trojan Skinheads, who
are homosexuals, should not be confused with authentic Skinheads. In
fact, Skinheads not only view homosexuals as perverts, but they have
been known to act out violently against the homosexual community.
    Race or, more specifically, white racial purity is the main item
on the Skinhead agenda. "Being down for one's race" refers to defending
one's white racial pride and white family or nation. The most common
activities among Skinheads are the distribution of racist materials,
demonstrations, writing graffiti, fighting, and partying. Public
demonstrations usually take place as counter demonstrations against such
occasions as a Martin Luther King Day parade. There also have been joint
Klan-Nazi-Skinhead rallies in some cities.
    Early speculations on the background of youths who join the
Skinhead movement suggested that most of the members are from broken
homes and the lower middle class. They also were described as school
dropouts and loners who had a propensity for violence. While this is
still true for a number of Skinheads, there have been some notable
changes. More and more middle-middle and upper middle class, full-time
students have entered the movement. Furthermore, many of these youths
come from intact households. Currently, it may be said that the profile
of a Skinhead does not differ significantly from any typical teenager.
    The Skinhead movement provides a group identity for white youths
along somewhat the same lines of minority gangsQBloods, Crips, Vice
Lords, and Disciples. But this is the only similarity. The concept of
race is a mark of pride and superiority around which members can rally.
It also serves as an outlet for some youths who are seeking their own
identity in counter position to the values and mores of their parents.
In other words, it offers an opportunity to engage in youthful rebellion
common among adolescents.
    Another reason for joining the Skinhead movement is the
resentment created by the perception that minorities are given
preferential treatment in schools and in the workplace. In some cases,
white students find the Skinhead movement a psychological and tangible
defense against the threat of minorities, especially those who have
perpetrated acts of violence against whites, either in gangs or
individually. Regarding the latter, one should keep in mind that when an
ethnic or racial minority group member commits a wrong, that wrong often
is generalized to all members of that group, especially, if it reinforces
some traditional stereotype.

source:pairoducks.com/local/NeoFascists/skinheads

S K A

Although not many ska loving kids know it today, the music scene of the 1950s was Rockin. American pop was beginning to influence bands all around the world; America had many very powerful radio stations that carried the music over the waves of the caribbean; to the tiny island roughly 500 miles off the coast of Miami, 
Jamaica.

Many things were coming together at that time in Jamaica. Money was changing hands. A national indigenous music was on the verge of disappearing, and people were being influenced by what they heard on the radio. They all influenced the way that ska music sounds today. The big question now is where did all this start?

First of all in the 1920's and 30's the local band scene in Jamaica was Mento. Mento was mostly a rural music because most of the bands were local bands. Typically a Mento band would play at weddings, local dances, fairs and concerts. They were even employed on a more personal level as bands for house parties. As time passed by, the popularity of Mento was on a steady decline. By the late 1950's Mento started the slow transition into Ska music. The so called "society" bands were playing only token Mento numbers, but the bands on the road were getting more daring in how they applied their Mento craft. 

They called it the Jamaican mobile Disco. The DJs would travel from town to town. Sometimes playing in dancehalls, and sometimes setting up right in the street. The people would flock to these shows hungry for the sound coming out of America. Music from bands such as Fats Domino, Duke Ellington, Count Basie, Louie Jordan, and Ray Charles.They would party from Friday night to early Monday morning in the dancehalls thanks to DJs such as Tom the Great Sebastian, V Rocket, and Sir Coxsone's Downbeat.


There was a change happening in America though. Rock-n-Roll grew so popular in America that it almost killed R&B and Jazz which had been the kings so far. The Jamaicans could identify with, and dance to, American Rhythm and Blues and Jazz alike. But they could not deal with the new sounds of Rock-n-Roll. They did not like the dance steps either. It was also becoming harder to find good new rhythm and Jazz records to bring back to Jamaica. .

At the same time the number of practicing Mento musicians declined notably. They could find only a few places to play, but Mento did not die. Due to the international interest in calypso, some record producers decided to give the Mento musicians a chance. They started cutting more and more LP records. Due to the efforts of producers like Ken Kouri, Stanley Motta, and Chin, the birth of the modern Jamaican music industry was given birth. 

So Mento went national. The music which had grown unpopular with the local crowd started to grab people that hadn't heard it in their local bar. So now the situation is the middle class is still listening to big band jazz, and the middle to lower class was listening to the new natioal rage Mento. Something was bound to happen.

In a strict musical sense, Ska is a fusion. It combines a distinct Jamaican mento folk rhythm with R&B. Then the drums come in on the second and fourth beats. This is what carries the blues and swing beats of American music. The guitar then emphasizes the up of the second, third and fourth beats. This is what carries the Mento sound mentioned earlier.

Ska was an immediate hit with the Jamaicans. It was after all Jamiaca's first indiginous original music sound. Many names started to pop up in the forfront of this musical wave. Name like Rolond Alphonso with his tenor sax, and Don Drummund and Rico Rodriguez on the trombone; Drumbago and Lloyd Knibbs on drums; Jah Jerry Haynes on guitar; Dizzy Moore and Raymond Harper on trumpet. Lloyd Brevett, Clue J on bass; Aubry Adams on the keyboard. Then there were the singers like Laurel Aiken, Clancy Eccles,Owen Grey, Lascelles Perkins, Higgs and Wilson, and last but not least , Bunny and Skitter.

That was the beginning as I know it. The ska sound eventually evolved into rock steady, but not before great history was made.

If you have only gotten into the new stuff I suggest you do some digging in your local record shop and grab some of the old stuff. You will not believe your ears. Not only that, but once the music has started, you will not be able to stay still for long. You will find yourself moving. Maybe just your foot tapping or your finger twitching. Hell, you may even find youself skanking in the middle of the living room, like I do very often, but you will be moving. There is no way to stop it.

source: web.fccj.edu

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