1971, 13 years-old. I wore Doc Martens, monkey boots sometimes, tonik trousers and orange tag Levi’s, but not a Crombie. My mates had Crombie imitations but I had a Millets parka (what was that about? Some shallow echo of Mod fashion?). I wasn’t a Skinhead or a Suedehead not even a Bovver Boy, though I followed Chelsea as much as any suburban, New Town teen might. We lived for football; at school we played it in the breaks and in PE. We played in the park after school and at weekends we played more football or we played Subbuteo. And we went to football matches; Spurs, Arsenal, OPR and Watford were who my closest friends supported. I went with them to see their teams as much as I went to see mine.
At the youth club we kicked footballs about and watched the girls dance in formation. At my mate’s house, after school, after the kick about, we listened to his older sister’s records, Max Romeo’s ‘Wet Dream’ and Prince Buster’s ‘Big Five’ over and over again. Out of reach, a distant figure, his sister seemed impossibly hip. There was no one in my family like her. But these things soon passed, as orange tag Levi’s were exchanged for Skinner jeans and Sta-Prest for channel-seamed flares. That was the sum of it for me, a fleeting moment before my interest switched from football to music – to Roxy, Lou Reed, Bowie, Alice and Slade.
Illustration by Malcolm Harrison, NTA, that accompanied Basil George’s ‘Let’s Dance’ Game v.1, n.12 (1974)
Late 1974 and Skinheads are figures of the past not only for me but also for Game magazine’s Basil George. 1974 was a long way from the point in time when Skinheads joined youth culture’s ‘long line of apocalyptic syndromes’, he wrote in his introduction to a lurid story about the contemporary dance scene. Since his Mod days at the Flamingo and Marquee, George hadn’t spent much time in the clubs, his last memorable experience on the dance floor had been at another Soho dive as the 60s turned into the 70s:
There in a dingy, smoky tomb I fumbled through a few half-hearted and fearful dances with a succession of apathetic girls with hair so short even the dim, bloodshot light failed to conceal horrifying glimpses of feminine scalp . . . Even more extreme than the short hair of the girls were skinny, but none-the-less menacing boys with their hair shaved to the point of baldness. And the boys all wore check Ben Sherman shirts, old fashioned braces, jeans cut short as much as six inches above the ankle and the mandatory ‘bovver boots’.
This scene was not for him, but the dancers held his fascination. Along one wall, the boys lent back and moved only their hips to the music. In touching distance, the girls faced the boys and moved in time. ‘Sure enough the girls dresses were pushed high up at the front and here and there was the glint of an open fly.’ The dance of sex played on.
Paul ‘Smiler’ Anderson and Mark Baxter, Scorcha! Skins, Suedes and Style From The Streets 1967-1973 (Omnibus Press, 2021)
In Paul Anderson and Mark Baxter’s Scorcha!, a sumptuously illustrated history of Skins, Suedeheads and street style, 1967-1973, you can find numerous examples of the scene described by Basil George, though the prurient aspect, the hitched skirts and open jeans are not on show. Decorated throughout by literally hundreds of record labels, this is a book about music, fashion and dancing. The football side of things is a backdrop, not the centre of the action, which wasn’t quite how some saw it at the time.
Suggs and Paul Weller provide endorsements for the book, not Alan Hudson or Charlie George. Both musicians were old enough to be aware of Skin and Suedehead fashion but, like me, just a little too young to be fully a part of it. Suggs was 11 years old in 1971 when Suedeheads took hold of his imagination, a ‘mind-blowing’ encounter. For Paul Weller, two-years older than Suggs, this style evolution was his formative experience: ‘The music, the look, they’re the things that shaped who I am’.
The fantasy of self-determination that Weller and Suggs longed to emulate, that they sensed belonged to the older style leaders, they will take with them into their respective bands, The Jam and Madness. In turn, what these two do with that fantasy will form the doctrine the book’s authors follow. ‘It was probably around 1970 or 1971, I would have only been 5 or 6 years old’ writes Anderson of his first memory of Skinheads. “I can see them now’ writes Baxter, ‘I was only 8 or 9, but boy, did they make an impression’. Both came of age for the Mod and Skinhead revival. Each generation carried within itself that frisson of envy. With their Mod older brothers, the original Skinheads also shared that yearning desire to have been part of that which is always, tantalisingly just out of reach; a time that seems more exciting, more vital, more alive than the present.
Anderson and Baxter have pulled together a fascinating array of first-hand accounts and primary source material, published and private, that makes Scorcha! easily the most important text on the topic – as definitive in its own way as Richard Barnes’ Mods and Johnny Stuart’s Rockers are with their subjects
According to the co-authors, one of the earliest media reports on Skinheads was carried in Rolling Stone (#38 July 26, 1969) of all places. This is somewhat less surprising if you know that the feature appeared in the short-lived UK edition and not in the American version. It was published early enough in the scheme of things that the youth cult hadn’t yet been fixed to the point where its name could be agreed on. In ‘Skinheads and Cherry Reds’, Gerry Stimson wrote:
They are the people you may see on the fringe of things, at free concerts shouting out for their favourite football team when everyone else wants to listen to the music, hanging around outside the Roundhouse trying to annoy people with long hair, or you may see them just hanging around on the street. They are the kids who have short cropped hair, wear boots and levis with braces. They don’t really have a name, bullet-heads, spike-heads, thin-heads, bother boys, or agro boys.
In February of the following year, American Rolling Stone (#52) did get around to covering Britain’s latest youth craze, by then it had been named. Like Stimson, Jan Holdenfield focused on the Skinhead’s antipathy to Rock culture and their identification with football, but also provides some class analysis. In ‘Skinheads: Working Class Gladiators’, he wrote:
British football has a glamour of its own, provided by often-pretty/always-tough players from the working class who have made it on grit and physical style. Rock stars are heroes for the middle classes.
That’s a cultural shift, from music to football, that Pete Fowler, writing at the height of T. Rextasy, thinks tells a tale worth listening to in order to demolish the idea that Marc Bolan, third-generation rock ‘n’ roller, had universal teen appeal like Elvis and the Beatles had with their respective audiences. Bolan doesn’t compete with them in terms of sales and is, anyway, Fowler thought, a ‘self-made Fabian’ rather than Elvis’ heir. More significant than any of this was the schism in teen culture, which meant T. Rex could never compete with those who went before. The Rock/Pop audience had fragmented, a division that was exposed by the cult of the Skinhead.
Fowler reckoned the Skins to be ‘by far the biggest single group among this country’s teenagers . . . For every one little middle-class girl with sequins around her eyes, there must be two-dozen in their two-tone Mohair suits. It’s a walk-over’. The Skins predecessors were the Mods but unlike them that culture was intimately linked to pop music: ‘If the Mods idolised their Faces, the Rock stars in return loved the Mods – it was this dialectic that was responsible for all the good things that happened in British Rock in the mid-60s’. Except for The Beatles, the Mods’ favourite groups were all accessible, you could see them at ‘your local Big Beat Club’. My generation was a united generation. The international success of British groups destroyed that intimacy as did the internationalisation of rock music with the shift in focus to the West Coast sound, all indicative of the fact that Rock had been ‘taken over by students’. ‘1967 was the great divide for Rock’, it became music for the court of intellectuals and stopped being accessible and meaningful to all. The arrival of the Skinhead in 1969 symbolised the backlash to this state of affairs.
The rejection of Rock’s new community of long-haired students is mirrored in the Skinhead’s embrace of black American and West Indian music. This was not self-indulgent music, but music for dancing. The scene is not the live gig but the club disco. When the key venues for Rock shifted from clubs to university halls the audience changed, working-class kids were shut out.
Music, Fowler convincingly argued, was not central to Skinhead culture as it was for the Mods, it was peripheral; football was at the core of their style. The distinction, Fowler suggested, is similar to that between George Best, who personified a Mod’s consumerist instincts, and, Charlie George, who despite his long hair, embodied the Skinhead’s attitude that was best displayed when he raised a two-finger retort to Derby fans after he scored for Arsenal: ‘When the Skins root for Charlie George at Highbury – they are rooting for themselves’, wrote Fowler. Just as the Mods who danced in front of The Who at the Railway Hotel were doing it for themselves.
This, really, is why Marc Bolan isn’t as popular as he likes to make out. He’s made no positive impression on the Skins at all. Bolan is popular . . . but the basis for his support is very narrowly confined. To be accurate, Marc Bolan is idolised by Grammar School girls between the ages of 11 and 14. (Skins who might buy T Rex records to dance to, don’t idolise or identify with Bolan at all).
. . .
The bovver boys look like becoming the first major sub-cultural group not to produce any major rock stars! They, for Rock, are the lost generation . . . The survival of Rock has depended on its position as the core of Male Teen Culture. But the bovver boys have rejected Rock’s traditional status which explains the lack of vitality in British Rock in the early 70s.
If this is true, and I think it is, then the significance of The Jam and Madness lies less in their role leading a Mod and Skinhead revival than in the idea that they put bands, not football, at the centre of that resurgence. In doing so they created a circuit with the original Mod movement that Skinhead culture had broken. Audience and bands were reunited, music was at the very heart of the revival’s subcultural activities and interests. Scorcha! reflects this aspect of revivalism in the way in constructs its history of Skins and Suedeheads as foremost a music and fashion phenomena when some might well argue it was really all about Charlie George.
Pete Fowler’s essay ’Skins Rule’ was first published in Charlie Gillett (ed.) Rock File (NEL, 1972)