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1990s style and the perennial return of Goth

Gothic and Goth: new interventions At the end of the 1970s, a new youth subculture emerged from the fragmenting Punk scene, commonly known as Goth. Goth seemed to take the trappings of Gothic literature and film and convert them into a symbolic form of resistance to a suburban Britain (and subsequently America, Australia and elsewhere) perceived as

in Fashioning Gothic bodies
A generation of loyal patriots?

who openly rejected the party’s military propaganda, along with GDR society in general. This group was divided into two contrasting subgroups: right-wing skinheads and pacifist punks. The first, skinheads, embraced military life as one of their most important principles, and were, in many ways, ideal candidates for the NVA, placing importance on discipline, physical fitness and a healthy lifestyle. Some skinhead groups thus organised paramilitary weekend training camps, and attempts were even made to recruit members through GST groups. Their enthusiasm was not

in Honecker’s children

their movement’s political agenda or culture.32 These observations echo those made by narrator #16 a decade ago that feminism was ‘unfinished business’ (see chapter 7). This narrator noted in particular the contradiction between the rising number of young women active in the radical nationalist youth movement (then Jarrai), and the persisting lack of impact of feminism on the movement as a whole. Recent anthropological and linguistic studies of youth and Basque culture help to shed some light on this issue. Sharryn Kasmir’s study of the Basque punk movement in the 1980

in Women and ETA

and it filled all the house where they were sitting.’10 In a different spirit, the occasional anti-Christian sardonicism of another compassionate humanist poet, Paul Durcan, falls back on the terminology of religion in poems such as ‘The seminary’ and squibs such as ‘Irish hierarchy bans colour photography’. And Durcan’s apparent iconoclasm can be subtle too, as in the wonderful poem on the death of the Punk singer Sid Vicious which suddenly ends in a prayer: ‘Jesus, break his fall!’11 Like many other twentieth-century Irish poets, the language of religion is Durcan

in Irish Catholic identities
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Death of the GDR – rebirth of an eastern identity?

the fact that supporters of both political extremes have frequently shared similar concerns and interests, especially in the GDR, where movement between minority groups, such as punks and skinheads, was common. In contrast to Martin Walser’s claim that right-wing extremism is caused by ‘the neglect of the national’,7 it would seem, rather, that quite the opposite cause is true: the neglect of the private. Despite notable instances of extremism, political apathy marks the second major parallel between both systems. With the exception of the Wende period, which saw a

in Honecker’s children
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The sounds of liberty

of a recent song, well beyond the chronology of our study, provides an illustration of the approach we take. The lyrics to English Civil War , a song by British punk band The Clash, were self-evidently a contribution to the bitter campaign against racism underway at the end of the 1970s. As the title suggests, the song contained several references linking the fascistic National Front to Cromwell’s New

in Sounds of liberty
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The moron as a poorly functioning human

. 92. 99 Ibid. 100 Weir noted that even up to the beginning of World War II ‘there were “incubator baby sideshows”, displaying premature and deformed infants for the curious public who paid to see the shows’. R.F. Weir, Selective Nontreatment of Handicapped Newborns (New York: Oxford University Press, 1984), p. 21. Also popular, and of even more recent vintage, were ‘pickled punks’, which were deformed fetuses that had been preserved in jars and displayed as a curiosity. See R. West, Pickled Punks and Girlie Shows: A Life Spent on the Midways of America (Atglen

in Framing the moron
The rise and fall of a GDR identity

punks and goths, found that following the fall of the Wall their scene began to fall apart. The close-knit groups which they had created for themselves during the GDR had been places of refuge in which they could largely escape the hold of the state, and were thus sustained by common opposition towards the SED. Once the Wall had fallen and the power of the SED had disintegrated, many such circles found that they had lost their purpose and began to lose impetus. For these young people it was the loss of the private niche, not the official community, which created

in Honecker’s children
Economic background and political rationales

coloniaux en 1916: le cas des révoltes contre la conscription à Jizzakh, dans les zones sédentaires du Turkestan”, Revue des mondes musulmans et de la Méditerranée 141 (2017), 191–​209, https://​remmm.revues.org/​9927. 13 Shestakov wrote about the “white flag of national liberation” (beloe znamia natsional’nogo osvobozhdeniia)  –​Shestakov, “Dzhizakskoe vosstanie”; Mironov described it as “the culmination of national liberation movement” (naivyshii punk natsional’no-​ osvoboditel’nogo dvizheniia)  –​ P.  Mironov, “Dzhizakskoe vosstanie 1916 goda”, in Natsional

in The Central Asian Revolt of 1916
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Empire and law, ‘Firmly united by the circle of the British diadem’

. vii–xxxi; Cathy Cohen, ‘Punks, Bulldaggers, and Welfare Queens: The Radical Potential of Queer Politics?’, GLQ 3.4 ( 1997 ), pp. 437–465; Noreen Giffney, ‘Introduction: The “q” word’, Ashgate Companion to Queer Theory , ed. Noreen Giffney and Michael O’Rourke (Farnham: Ashgate, 2009), pp. 1–13; Leslie Moran, Daniel Monk, and Sara Beresford, eds., Legal Queeries

in Britain and its internal others, 1750–1800