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6 March 2010 | Author: admin

Emo is a style of rock music typically characterized by melodic musicianship and expressive, often confessional lyrics. It originated in the mid-1980s hardcore punk movement of Washington, D.C., where it was known as “emotional hardcore” or “emocore” and pioneered by bands such as Rites of Spring and Embrace. As the style was echoed by contemporary American punk bands, its sound and meaning shifted and changed, blending with pop punk and indie rock and encapsulated in the early 1990s by groups such as Jawbreaker and Sunny Day Real Estate. By the mid 1990s numerous emo acts emerged from the Midwestern and Central United States, and several independent record labels began to specialize in the style.

Emo broke into mainstream culture in the early 2000s with the platinum-selling success of Jimmy Eat World and Dashboard Confessional and the emergence of the more aggressive subgenre “screamo”. In recent years the term “emo” has been applied by critics and journalists to a variety of artists, including multiplatinum acts such as Fall Out Boy and My Chemical Romance and disparate groups such as Coheed and Cambria and Panic at the Disco.

In addition to music, “emo” is often used more generally to signify a particular relationship between fans and artists, and to describe related aspects of fashion, culture, and behavior.

HISTORY

Origins: 1980s

Emo emerged from the hardcore punk scene of early-1980s Washington, D.C., both as a reaction to the increased violence within the scene and as an extension of the personal politics espoused by Ian MacKaye of Minor Threat, who had turned the focus of the music from the community back towards the individual. Minor Threat fan Guy Picciotto formed Rites of Spring in 1984, breaking free of hardcore’s self-imposed boundaries in favor of melodic guitars, varied rhythms, and deeply personal, impassioned lyrics. Many of the band’s themes would become familiar tropes in later generations of emo music, including nostalgia, romantic bitterness, and poetic desperation. Their performances became public emotional purges where audience members would sometimes weep. MacKaye became a huge Rites of Spring fan, recording their only album and serving as their roadie on tour, and soon formed a new band of his own called Embrace which explored similar themes of self-searching and emotional release. Similar bands soon followed in connection with the “Revolution Summer” of 1985, a deliberate attempt by members of the Washington, D.C. scene to break from the rigid constraints of hardcore in favor of a renewed spirit of creativity. Bands such as Gray Matter, Beefeater, Fire Party, Dag Nasty, Lunchmeat, and Kingface were connected to this movement.

The exact origins of the term “emo” are uncertain, but date back to at least 1985. According to Andy Greenwald, author of Nothing Feels Good: Punk Rock, Teenagers, and Emo, “The origins of the term ‘emo’ are shrouded in mystery, but it first came into common practice in 1985. If Minor Threat was hardcore, then Rites of Spring, with its altered focus, was emotional hardcore or emocore.” Michael Azerrad, author of Our Band Could Be Your Life, also traces the word’s origins to this time: “The style was soon dubbed ‘emo-core,’ a term everyone involved bitterly detested, although the term and the approach thrived for at least another fifteen years, spawning countless bands.” MacKaye also traces it to 1985, attributing it to an article in Thrasher magazine referring to Embrace and other Washington, D.C. bands as “emo-core”, which he called “the stupidest fucking thing I’ve ever heard in my entire life.” Other accounts attribute the term to an audience member at an Embrace show, who yelled that the band was “emocore” as an insult. Others contend that MacKaye coined the term when he used it self-mockingly in a magazine, or that it originated with Rites of Spring. The Oxford English Dictionary, however, dates the earliest usage of “emo-core” to 1992 and “emo” to 1993, with “emo” first appearing in print media in New Musical Express in 1995.

The “emocore” label quickly spread around the Washington, D.C. punk scene and became attached to many of the bands associated with MacKaye’s Dischord Records label. Although many of these bands simultaneously rejected the term, it stuck nonetheless. Scene veteran Jenny Toomey has recalled that “The only people who used it at first were the ones that were jealous over how big and fanatical a scene it was. Rites of Spring existed well before the term did and they hated it. But there was this weird moment, like when people started calling music ‘grunge,’ where you were using the term even though you hated it.”

The Washington, D.C. emo scene lasted only a few years. By 1986 most of the major bands of the movement—including Rites of Spring, Embrace, Gray Matter, and Beefeater—had broken up. Even so, the ideas and aesthetics originating from the scene spread quickly across the country via a network of homemade zines, vinyl records, and hearsay. According to Greenwald, the Washington, D.C. scene laid the groundwork for all subsequent incarnations of emo:

What had happened in D.C. in the mid-eighties—the shift from anger to action, from extroverted rage to internal turmoil, from an individualized mass to a mass of individuals—was in many ways a test case for the transformation of the national punk scene over the next two decades. The imagery, the power of the music, the way people responded to it, and the way the bands burned out instead of fading away—all have their origins in those first few performances by Rites of Spring. The roots of emo were laid, however unintentionally, by fifty or so people in the nation’s capital. And in some ways, it was never as good and surely never as pure again. Certainly, the Washington scene was the only time “emocore” had any consensus definition as a genre.

MacKaye and Piccioto, along with Rites of Spring drummer Brendan Canty, went on to form the highly influential Fugazi who, despite sometimes being connected with the term “emo”, are not commonly recognized as an emo band.

Reinvention: Early 1990s

As the ideals of the Washington, D.C. emo movement spread across the United States, many bands in numerous local scenes began to emulate the sound as a way to marry the intensity of hardcore with the complex emotions associated with growing older. The style combined the fatalism, theatricality, and outsiderness of The Smiths with the uncompromising and dramatic worldview of hardcore. Although the bands were numerous and the locales varied, the aesthetics of emocore in the late 1980s remained more or less the same: “over-the-top lyrics about feelings wedded to dramatic but decidedly punk music.” However, in the early 1990s, several new bands reinvented the emo style and carried its core characteristic, the intimacy between bands and fans, into the new decade. Chief among these were Jawbreaker and Sunny Day Real Estate, both of whom fostered cult followings, recontextualized the word “emo”, and brought it a step closer to the mainstream. According to Andy Greenwald:

Sunny Day Real Estate was emo’s head and Jawbreaker its busted gut—the two overlapped in the heart, then broke up before they made it big. Each had a lasting impact on the world of independent music. The bands shared little else but fans, and yet somehow the combination of the two lays down a fairly effective blueprint for everything that was labeled emo for the next decade.

In the wake of the 1991 success of Nirvana’s Nevermind, underground music and subcultures in the United States became big business. New distribution networks emerged, touring routes were codified, and regional and independent acts were able to access the national stage. Teenagers across the country declared themselves fans of independent music, and being punk became mainstream. In this new musical climate, the aesthetics of emo expanded into the mainstream and altered the way the music was perceived: “Punk rock no-nos like the cult of personality and artistic abstraction suddenly become de rigueur“, says Greenwald. “If one definition of emo has always been music that felt like a secret, Jawbreaker and Sunny Day Real Estate were cast in the rolls of the biggest gossips of all, reigning as the largest influences on every emo band that came after them.”

Jawbreaker has been referred to as “the Rosetta Stone of contemporary emo”. Emerging from the San Francisco punk rock scene of the late 1980s and early 1990s, their songwriting combined the heft of hardcore with pop punk sensibilities and the tortured artistry of mid-1980s emocore. Singer/guitarist Blake Schwarzenbach focused his lyrics on topics that were personal, immediate, and lived, often lifting them directly from his journal. Though they were often obscure and cloaked in metaphors, their specificity to Schwarzenbach’s own concerns gave the words a bitterness and frustration that made them universal and magnetic to audiences. Schwarzenbach became emo’s first idol as listeners related to the singer more than the songs themselves. Jawbreaker’s 1994 album 24 Hour Revenge Therapy became their most-loved amongst fans and is a touchstone of mid-1990s emo. The band signed to major label Geffen Records and released Dear You in 1995, touring with Nirvana and Green Day, but the album sold poorly and they broke up soon after, with Schwarzenbach later forming Jets to Brazil. Their influence lived on, however, through later successful emo and pop punk bands openly indebted to Jawbreaker’s sound.

Sunny Day Real Estate formed in Seattle during the height of the early-1990s grunge boom. In contrast to Jawbreaker, its members were accomplished musicians with high-quality gear, lofty musical ambitions, intricate songwriting, and a sweeping, epic sound. Frontman Jeremy Enigk sang desperately, in a falsetto register, about losing himself and subsuming himself in something greater, often using haphazard lyrics and made-up words. The band’s debut album Diary (1994) was over-the-top and romantic, and the music video for “Seven” received airplay on MTV. The band’s ambitious sound challenged other bands to reach further with their own music in sentiment, instrumentation, and metaphor, and represented a generational shift between grunge and emo. Other emo-leaning punk bands soon followed suit, and the word “emo” began to shift from being vague and undefined to referring to a specific type of emotionally overbearing music that was romantic but distanced from the political nature of punk rock. Sunny Day Real Estate fell apart after Diary, as Enigk became a born-again Christian and launched a solo career while the other members drifted into new projects such as the Foo Fighters. They released three more albums through a series of breakups and occasional reunions, but are remembered primarily for the promise of their debut and the shift it engendered in the tastes of underground rock fans.

Underground popularity: Mid 1990s

In the mid-1990s the American punk and indie rock movements, which had been largely underground since the early 1980s, became part of mainstream culture. After Nirvana’s success, major record labels capitalized on the popularity of alternative rock and other underground music by signing numerous independent bands and spending large amounts of capital promoting them. In 1994, the same year that Jawbreaker’s 24 Hour Revenge Therapy and Sunny Day Real Estate’s Diary were released, pop punk acts Green Day and The Offspring had mutiplatinum successes with their respective albums Dookie and Smash. In the wake of the underground going mainstream, over the next several years emo as a genre retreated, reformed, and morphed into a national subculture, then eventually something more. Drawing inspiration from bands like Jawbreaker, Drive Like Jehu, and Fugazi, the new sound of emo was a mixture of hardcore’s passion and indie rock’s intelligence, bearing the anthemic power of punk rock and its do-it-yourself work ethic but with smoother songs, sloppier melodies, and yearning vocals. Many of the new emo bands originated from the Midwestern and Central United States, such as Braid from Champagne-Urbana, Illinois, Christie Front Drive from Denver, Colorado, Mineral from Austin, Texas, Jimmy Eat World from Mesa, Arizona, The Get Up Kids from Kansas City, Missouri, and The Promise Ring from Milwaukee, Wisconsin. According to Andy Greenwald, “This was the period when emo earned many, if not all, of the stereotypes that have lasted to this day: boy-driven, glasses-wearing, overly sensitive, overly brainy, chiming-guitar-driven college music.”

On the east coast, New York City-based Texas Is the Reason bridged the gap between indie rock and emo in their brief three-year lifespan by melding the melodies of Sunny Day Real Estate to churning punk musicianship and singing directly to the listener. In New Jersey, Lifetime gained a reputation as a melodic hardcore act, playing shows in fans’ basements. Their 1995 album Hello Bastards on rising independent label Jade Tree Records fused hardcore with emo’s tunefulness, turning its back on cynicism and irony in favor of love songs. The album sold tens of thousands of copies and the band inspired a number of later New Jersey and Long Island emo acts such as Brand New, Glassjaw, Midtown, The Movielife, My Chemical Romance, Saves the Day, Senses Fail, Taking Back Sunday, and Thursday.

A cornerstone of mid-1990s emo was Weezer’s 1996 album Pinkerton. Following the success of their mutiplatinum debut, Pinkerton turned from their power pop sound to a much darker, more abrasive character. A critical and commercial failure, it was ranked by Rolling Stone as the second-worst album of the year. Cuomo retreated from the public eye, later referring to the album as “hideous” and “a hugely painful mistake”. However, Pinkerton found enduring appeal with teenagers just discovering alternative rock, who were drawn to its confessional lyrics and themes of rejection and came to believe that it was directed at them. Sales grew steadily as word of the album passed between fans, over online messageboards, and via Napster. “Although no one was paying attention”, says Greenwald, “perhaps because no one was paying attention—Pinkerton became the most important emo album of the decade.” When Weezer returned in 2000, however, they did so with a decidedly pop sound. Cuomo refused to play songs from Pinkerton, dismissing it as “ugly” and “embarrassing”. Nevertheless, the album held its appeal and eventually achieved both high sales and critical praise, and is noted for introducing emo to larger and more mainstream audiences.

The emo aesthetic of the mid-1990s was embodied in Mineral, whose albums The Power of Failing (1997) and EndSerenading (1998) encapsulated the emo tropes of somber music accompanied by a shy narrator singing seriously about mundane problems. Greenwald calls their song “If I Could” “the ultimate expression of mid-nineties emo. The song’s short synopsis—she is beautiful, I am weak, dumb, and shy; I am alone but am surprisingly poetic when left alone—sums up everything that emo’s adherents admired and its detractors detested.” Another significant band of the era was Braid, whose 1998 album Frame and Canvas and B-side song “Forever Got Shorter” blurred the lines between band and listener, as the group was a mirror-image of its own audience in passion and sentiment and sang in the voice of their fans.

Though the emo style of the mid-1990s had thousands of young fans, it never broke into the national consciousness. A few bands were offered contracts with major record labels, but most broke up before they could capitalize on the opportunity. Jimmy Eat World signed to Capitol Records in 1995 and built a following among the emo community with their album Static Prevails, but did not break into the mainstream despite their major-label association as their music was mostly lost amongst the popular ska movement of the period. The Promise Ring were the most commercially successful emo band of the time, with sales of their 1997 album Nothing Feels Good topping out in the mid-five figures. Greenwald calls the album “the pinnacle of its generation of emo: a convergence of pop and punk, of resignation and celebration, of the lure of girlfriends and the pull of friends, bandmates, and the road.” He refers to mid-1990s emo as “the last subculture made of vinyl and paper instead of plastic and megabytes.”

Independent success: Late 1990s and early 2000s

Beginning in the late 1990s emo had a surge of popularity in the realm of independent music, as a number of notable acts and record labels experienced successes that would lay the foundation for the style’s later mainstream breakthrough. As emo gained a larger fanbase the music business began see its marketing potential, and as big business entered the picture many of the acts previously associated with the term intentionally distanced themselves from it.

In 1997 Deep Elm Records launched a series of compilation albums entitled The Emo Diaries, which continued until 2007 with eleven installments. Featuring mostly unreleased music from unsigned bands, the series included acts such as Jimmy Eat World, Further Seems Forever, Samiam, and The Movielife. The diversity of bands and musical styles made the case for emo as more of a shared aesthetic than a genre, and the series helped to codify the term “emo” and spread it throughout the community of underground music.

Jimmy Eat World’s 1999 album Clarity was one of the most significant emo albums of the late 1990s and became a touchstone for later emo bands. Writing in 2003, Andy Greenwald called it “one of the most fiercely beloved rock ‘n’ roll records of the last decade. It is name-checked by every single contemporary emo band as their favorite album, as a mind-bending milemarker that proved that punk rock could be tuneful, emotional, wide-ranging, and ambitious.” However, despite warm critical reception and promotion of the single “Lucky Denver Mint” in the Drew Barrymore comedy film Never Been Kissed, Clarity was commercially unsuccessful in a musical climate dominated by teen pop, and the band left major label Capitol Records the following year. Nevertheless, the album gained steady popularity via word-of-mouth and was treasured by fans, eventually selling over 70,000 copies. Jimmy Eat World self-financed the recording of their next album Bleed American (2001) before signing to Dreamworks Records. The album sold 30,000 copies in its first week and went gold shortly after. In 2002 it went platinum as emo broke into the mainstream.

Drive-Thru Records, founded in 1996, steadily built up a roster of primarily pop punk bands with emo characteristics such as Midtown, The Starting Line, The Movielife, and Something Corporate. Drive-Thru’s partnership with major label MCA enabled their brand of emo-inflected pop to reach wider audiences. The label’s biggest early success was New Found Glory, whose 2000 eponymous album reached on the Billboard 200 with the single “Hit or Miss” reaching on Modern Rock Tracks. Drive-Thru’s unabashedly populist and capitalist approach to music allowed its bands’ albums and merchandise to sell heavily through popular outlets such as Hot Topic.

In a world where cars are advertised as punk, Green Day members are platinum rock stars, and getting pierced and tatted up is as natural as a sweet-sixteen party, everyone is free to come up with their own definition of punk—and everyone is ready to embrace it. Emo had always connected with young people—it had just never aggressively marketed itself to them.

Independent label Vagrant Records was behind several successful emo acts of the late 1990s and early 2000s. The Get Up Kids had sold over 15,000 copies of their debut album Four Minute Mile (1997) before signing to Vagrant, who promoted the band aggressively and put them on tours opening for big-name acts like Green Day and Weezer. Their 1999 album Something to Write Home About was an independent success, reaching on Billboard’s Top Heatseekers chart. Vagrant signed and released albums by a number of other emo and emo-related acts over the next two years, including The Anniversary, Reggie and the Full Effect, The New Amsterdams, Alkaline Trio, Saves the Day, Dashboard Confessional, Hey Mercedes, and Hot Rod Circuit. Saves the Day had built a large following on the east coast and sold almost 50,000 copies of their second album Through Being Cool (1999) before signing to Vagrant and releasing Stay What You Are (2001), which sold 15,000 copies in its first week, reached on the Billboard 200, and went on to sell over 200,000 copies. In the summer of 2001 Vagrant organized a national tour featuring every band on the label, sponsored by corporations such as Microsoft and Coca-Cola. This populist approach and the use of the internet as a marketing tool helped Vagrant become one of the country’s most successful independent labels and also helped to popularize the term “emo”. According Greenwald, “More than any other event, it was Vagrant America that defined emo to masses—mainly because it had the gumption to hit the road and bring it to them.”

Mainstream popularity: 2000s

Emo broke into the mainstream media in the summer of 2002 with a number of notable events: Jimmy Eat World’s Bleed American album went platinum on the strength of “The Middle”, which reached on Billboard’s Modern Rock Tracks chart. Dashboard Confessional reached on the same chart with “Screaming Infidelities” from their Vagrant Records debut The Places You Have Come to Fear the Most, which was on Top Independent Albums, and became the first non-platinum-selling artist to record an episode of MTV Unplugged (the resultant live album itself was a Independent Album in 2003 and quickly went platinum). New Found Glory’s album Sticks and Stones debuted at on the Billboard 200. Saves the Day toured with Green Day, Blink-182, and Weezer, playing large arenas such as Madison Square Garden, and by the end of the year had performed on Late Night with Conan O’Brien, appeared on the cover of Alternative Press, and had music videos for “At Your Funeral” and “Freakish” in heavy rotation on MTV2. Articles on Vagrant Records were published in Time and Newsweek, while the word “emo” began appearing on numerous magazine covers and became a catchall term for any music outside of mainstream pop.

The media business, so desperate for its self-obsessed, post-9/11 predictions of a return to austerity and the death of irony to come true, had found its next big thing. But it was barely a “thing,” because no one had heard of it, and those who had couldn’t define it. Despite the fact that the hedonistic, materialistic hip-hop of Nelly was still dominating the charts, magazine readers in the summer of ‘02 were informed that the nation was deep in an introverted healing process, and the way it was healing was by wearing thick black glasses and vintage striped shirts. Emo, we were told, would heal us all through fashion.

In the wake of this success, many emo bands were signed to major record labels and the style became a marketable product. Dreamworks Records senior A&R representative Luke Wood remarked that “The industry really does look at emo as the new raprock, or the new grunge. I don’t think that anyone is listening to the music that’s being made—they’re thinking of how they’re going to take advantage of the sound’s popularity at retail.” The depoliticized nature of emo, coupled with its catchy music and accessible themes, gave it a broad appeal to young mainstream audiences.

At the same time, a darker, more aggressive offshoot of emo gained popularity. New Jersey-based Thursday signed a multi-million-dollar, multialbum contract with Island Def Jam on the strength of their 2001 album Full Collapse, which reached on the Billboard 200. Their music differed from the prominent emo bands of the time in that it was more politicized and lacked dominant pop hooks and anthems, drawing influence from more maudlin bands such as The Smiths, Joy Division, and The Cure. However, the band’s accessibility, openness, basement-show roots, and touring alongside bands like Saves the Day made them part of the emo movement.

Fashion and stereotype

Today emo is commonly tied to both music and fashion as well as the emo subculture. Usually among teens, the term “emo” is stereotyped with wearing skinny jeans, sometimes in bright colors, and tight t-shirts (usually short-sleeved) which often bear the names of emo bands. Studded belts and black wristbands are common accessories in emo fashion. Black Converse sneakers and skate shoes, such as Vans, are popularly worn among people of the emo fashion. Some emo guys also wear thick, black horn-rimmed glasses.

The emo fashion is also recognized for its hairstyles. Popular looks include long side-swept bangs, sometimes covering one or both eyes. Also popular is hair that is straightened and dyed black. Bright colors, such as blue, pink, red, or bleached blond, are also typical as highlights in emo hairstyles. Short, choppy layers of hair are also common. This fashion has at times been characterized as a fad. Early on, emo fashion was associated with a clean cut look but as the style spread to younger teenagers, the style has become darker, with long bangs and emphasis on the color black replacing sweater vests.

Source: Wikipedia

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6 March 2010 | Author: admin

Rockers are members of a subculture that started in the United Kingdom in the 1960s among motorcyclegreasers, rockabillies, teddy boys, psychobillies, and punks. However, rockers in the 1960s were commonly referred to as greasers or grease as an insult by mods and skinheads, and today the British use of the terms greasers and rockers are fairly interchangeable. riding youths. Before that time, young motorcyclists had not been grouped together and labelled as such. Rockers are different from American

Origins and characteristics

The rocker subculture came about due to factors such as the end of Post-World War II rationing in the UK and a general rise in prosperity for working class youths, the recent availability of credit and financing for young people, the influence of American popular music and film, the construction of race track-like new arterial ring roads around British cities, and the development of transport cafes (pronounced “caffs” by rockers of that period) that became their haunts. These factors coincided with a peak in British motorcycle engineering.(Although rocker-style youths existed in the 1950s, they were known as the Ton Up Boyston-up was English slang for driving 100 mph (160 km/h). It wasn’t until the 1960s that they became known as rockers and they were immersed in rockabilly music and fashions and began to be known as much for their devotion to rock and roll music as they were for their motorcycles.

Rockers generally bought standard factory-made motorcycles and stripped them down, tuned them up and modified them to appear like racing bikes. They raced them on public roads and travelled to cafes such as The Ace Cafe, Chelsea Bridge tea stall, Ace of Spades, Busy Bee and Johnsons. Largely due to their clothing styles and dirtiness, the rockers were not widely welcomed by venues such as pubs and dance halls. This attitude remained prevalent in the UK until the early 1990s, when there was a notable change in the demographics of motorcycle riders in the country. Rockers were generally reviled by the British motorcycle industry and general enthusiasts as being bad for the industry and the sport. Originally, many rockers opposed recreational drug use, and according to Johnny Stuart,

They had no knowledge of the different sorts of drugs. To them amphetamines, cannabis, heroin were all drugs – something to be hated. Their ritual hatred of Mods and other sub-cultures was based in part on the fact that these people were believed to take drugs and were therefore regarded as sissies. Their dislike of anyone connected with drugs was intense.[1]

Rockers became defined as the antitheses of their scooter-riding contemporaries, the mods. The mods and rockers conflict attracted attention in 1964 because of sensationalistic media coverage of fights between the two groups. Mods and rockers became known for Bank Holiday clashes in the southern English holiday resorts of Clacton, Margate and Brighton.

Fashion and music

The first rockers were primarily known for their motorcycles, but by the 1960s, their subculture became associated with a specific music genre and clothing style. Many rockers mostly favored 1950s and early-1960s rock and roll by artists such as Gene Vincent, Eddie Cochran, Chuck Berry, Bo Diddley and Elvis Presley.

The rocker fashion style was born out of necessity and practicality. They wore heavily-decorated leather motorcycle jackets; often adorned with metal studs, patches, pin badges, and sometimes an ESSO gas manhelmet, aviator goggles, and a white silk scarf (to protect them from the elements). Other common items included: leather caps called Kagneys, Levi’s jeans, leather trousers, tall motorcycle boots (often made by Lewis Leathers), engineer boots, brothel creepers, T-shirts and Daddy-O-style shirts. Also popular was a patch declaring membership to the 59 Club of England, a church-based youth organization that later formed into a genuine motorcycle club with members all over the world. The rocker hairstyle, kept in place with Brylcreempomade, was usually a tame or exaggerated pompadour hairstyle; as was popular with some 1950s rock ‘n’ roll musicians. trinket. When they rode their motorcycles, they usually also wore a classic open-face.

Cafe Racers

The term originated in the 1950s and 1960s, when Rockers often frequented cafes, using them as starting and finishing points for daring road races. A cafe racer is a motorcycle that has been modified for speed and good handling rather than for comfort. Features include a single racing seat, low handle bars (such as ace bars or one-sided clip-ons mounted directly onto the front forks for control and aerodynamics), half or full race fairings, large racing petrol tanks (often left unpainted), swept-back exhaust pipes, and rearset footpegs (to give better clearance while cornering at high speeds). These motorcycles were lean, light and handled various road surfaces well. The most defining machine of the rocker heyday was the Triton, which was a custom motorcycle made of a Norton Featherbed frame and a Triumph Bonneville engine. It used the most common and fastest racing engine combined with the best handling frame of its day.

The term cafe racer is now also used to describe motorcycle riders who prefer vintage British, Italian or Japanese motorbikes from the 1950s to late 1970s. These individuals don’t resemble the rockers of earlier decades, and they dress in a more modern and comfortable style; with only a hint of likeness to the rocker style. Levi’s jeans, generic motorcycle jackets and modern helmets are the norm, instead of the specific brand names and styles favoured by 1960s rockers. These cafe racers have taken elements of American greaser, British rocker and modern motorcycle rider styles to create a look of their own.

The term cafe racer also refers to a specific lightweight leather motorcycle jacket that originated in the 1950s and that may have been designed as more casual non-biking wear, such as the cafe racer jacket by Schott.

1970s revival

In the early 1970s, the British rocker and hardcore motorcycle scene fractured and evolved under new influences coming in from California: the hippies and the Hells Angels. The remaining rockers became known as greasers, and the scene had all but died out in form, but not in spirit. However, in the early 1980s, The Rocker Reunion Club was started by Len Paterson and a handful of original Chelsea Bridge Boys who held nostalgic rocker reunion dances and motorcycle runs to historic destinations such as Brighton Beach. Within a few years, these attracted 10,000 to 12,000 revivalists, and gained widespread media attention and new converts until Paterson sold his rights to the name. The rockers’ look and attitude was adopted by many notorious American street gangs and crews such as The Savage Nomads, The Skulls, and The Seven Immortals, in New York City as well as other large cities and rough neighborhoods. It was also worn by punk rock bands and fans in the late 1970s. After 2000, the rocker subculture became an influence on the rockabilly revival and psychobilly scenes. The modern-day rocker-style has followings all over the world, especially in Japan (where it was originally led by Koji Baba, who attended the rocker reunions), and also in the United States and Australia.

2000s revivals

In the 2000s, many rockers still wear engineer boots or full-length motorcycle boots, but Winkle Pickers (sharp pointed shoes) are no longer common. Some rockers in the 2000s wear Dr. Martens boots, brothel creepers (originally worn by Teddy Boys), or military combat boots. Rockers have continued to wear motorcycle jackets, leather trousers and white silk scarves while riding their bikes. Leather caps adorned with metal studs and chains, common among rockers in the 1950s and 1960s, are rarely seen any more. In its place, some contemporary rockers wear a classic wool English driving cap. Rockers in the 2000s tend to ride classic British motorcycles such as a Triumph, Norton, or Triton motorcycle hybrid of the two. Other popular motorcycle brands include BSA, Royal Enfield and Matchless from the 1960s. Classically-styled European cafe racers are now also seen, sometimes using Moto Guzzi, Ducati or classic Japanese engines with British-made frames, such as those made by Rickman.

Other uses of the term rocker

The term rocker is also used more generically in North America to refer to musicians, music celebrities, or long-haired fans of hard rock or heavy metal, also known as “metalheads” or “headbangers”. In Jamaica, the term rocker is used to describe a devotee of 1970s-era reggae music. In Germany, the term rocker has been used to describe members of specific cult-like backpatch motorcycle clubs. Interpol used the term rocker as a code word during a widescale investigation into outlaw biker gangs.

Australian rockers

Australian Rockers stemmed from the Bodgies and Widgies subculture that came into prominence in the late 1950s. Bodgies took on that James Dean look in the period of post-World War II prosperity. The 1970s were the rockers’ heyday in Adelaide, with rockers in most suburbs.

Australian rockers were typically working class and fairly reactionary. Typical interests were alcohol, girls, music, drugs and cars. They were known as troublemakers and street fighters, and there were several rocker gangs. It was not uncommon for rockers to fight members of other subcultures, such as surfies, mods skinheads and punk rockers.

There were different reasons for becoming rockers. Some were simply by circumstance, as many of the really underpriveledged youth did (housing trust/public housing youth). The rocker image gave them a rough, tough anti-social element. Many of the Italians, Greeks, Yugoslavs or other ethnic groups came from first generation immiigrants, but didn’t want to belong to the soft, straight youth culture, or had no interest in the Australian surfie culture. As a result, there was an enormous attachment to hard rock and heavy metal music, by bands such as AC/DC, The Angels, Midnight Oil (before they became more overtly political), Iron Maiden, Led Zeppelin, and Deep Purple. Unlike their American counterparts, rockers in Australia had no close association with rockabilly.

Being a rocker was a lifestyle that defined a period in Adelaide from the mid- Late 1960s through the early and perhaps mid 1980s. From that point, the flannelette shirt Bogan took hold. Bogan is a term used in Australia to define generally, a lower class, less educated unruly trouble maker and youth who is usually caught up in the criminal justice system, generally as a matter of circumstance. During the 1980s in South Australia, and possibly other Australian regions, young men who would now probably be classified as bogan were called rockers. A softer, less hard version of the rocker, who wore less black, was sometimes called an Aussie Ocker.

Cars common to rockers included Chevrolets, Oldsmobiles, Fords, Pontiacs or other American 1950s and 1960s classics. Those who didn’t own those generally had modified Australian cars, such as early model Holdens, Fords or Valiants. A number of rockers ownned motorbikes and wanted to develop into bikies (Bikers), most not actually wanting to become associated with organized criminal motorcycle gangs.

Style and clothing

One thing common to rockers were ripple soled suede shoes and black boots. The other common look was slicked back hair, either with Californian poppy hair oil or Brylcreem. The styles varied from classic DA or Elvis quiff, to what were known as “racks”, hair curled into two waves meeting at a point at the forehead, but always slicked back on the sides. Black net shirts were commonly worn along with black T-shirts. White T-shirts also held a pride of place. Studded big buckled leather belts, old-style classic suit jackets (known as Derro Jackets) generally dark coloured; blue or black, though some wore herringbone jackets at times because they were worn by people that bought them from thrift shops. Derro was a term used for poor or destitute older people that bought their clothes from thrift shops because they were cheap. The ultimate was to own a leather jacket (fur lined collar or not). Jeans were the trouser of choice by Adelaides rockers and taken in in the old style usually refered to as “skin tights” (drain pipes).

Many rockers wore RM Williams leather elastic sided square toed boots and a number managed to find pointed shoes. Richmond Rockers had their emblem painted on the back as did the Royal Park Rockers (Grafitti Rockers). Maylands and Payenham Rockers defined themselves by wearing black cardigans, with a mid riff red band that also was on the sleeves, some Richmond Rockers also wore them.

Australian rockers typically wore flannelette shirts, usually in a blue or occasionally red check pattern, worn over a T-shirt or singlet tank top – nearly always black, although plain white T-shirts were seen, especially among the Italian/Greek varieties of rockers. Sometimes they wore navy blue singlets. Trousers were usually black, or occasionally denim jeans. Jeans were worn tight, often with the legs taken in. Some rockers were known to actually sew their jeans on (i.e. take in their jeans while wearing them, to make them as tight as possible) for the weekends. Popular jackets included red Holden or blue Ford jackets with the logos of local car manufacturers emblazoned across the back. The other relatively common jacket was the denim jacket (or vest), and occasionally a leather motorcycle jacket.

The iconic rocker footwear was the black ripple soled suede shoe (Ripples or Rollers). Alternatives included ankle-high work boots (often steel capped), Addidas Officials (a black leather trainer/sneaker especially popular with Greek and Italian rockers) and the Ciak casual shoe(usually black). Headgear, if worn, was typically a black knitted beanie (US name: watch cap, Canadian name: tuque). Hair was often long and often with no distinct style. A few rockers had shaved heads. Greek and Italian varieties of rockers would often wear their hair neater, and often coiffed in a quiff or slicked back with gel, Brylcreem or some other hair cream, hence the derogatory terms of the period, eg greasy wog. Tattoos, including bum tatts (amateur tattoos), were common among Australian rockers. Harder rockers often had small red stars with black/blue outlines tattooed on their faces (usually cheeks) and ears. These tattooed stars were known as “rocker stars”.

Source: Wikipedia

Category: Rocker  | Leave a Comment
15 February 2010 | Author: admin

This survey will have the purpose of gathering the annual report regarding the frequency of discrimination cases, intolerance based on dress code, musical preferences and lifestyle.

Please participate and complete it to help in our fight against discrimination.

We are waiting for your answers.

Thank you!

Translated by Iulia Pascu

Category: Surveys  | One Comment
12 January 2010 | Author: admin

Sorry, but this post is not available in English

Category: News  | Leave a Comment
30 December 2009 | Author: admin

    

Metalhead is a popular term for a devoted fan of heavy metal music. Heavy metal fans exist in many countries beyond the United Kingdom and the United States, with many regions such as Scandinavia, Brazil, Greece, Turkey, Israel and Japan. In continental Europe metal culture appeals to a more diverse audience, often spanning into the 30s and 40s and more frequently with a middle-class background and a higher cultural profile. However, the metal culture expands across the globe and is not limited to this. Metalheads affirm their membership in the subculture or scene by attending metal concerts, buying albums, and most recently, by contributing to metal websites and by growing their hair.

The long hair, leather jackets and band patches of heavy metal fashion help to encourage a sense of identification within the subculture. Like the music at its cultural core, these fashions have changed over the decades, from tight blue jeans, motorcycle boots and black t-shirts in the late 1970s and early 1980s to black jeans and army fatigue pants, military-style coats, and shaven or short-clipped hairstyles in the 1990s and 2000s. However, the majority of fans are conscious more towards the music, rather than the way they look, which is often just a visual that “comes with” being a fan of metal music. (For example, band merchandise such as t-shirts are often seen being worn by fans perhaps because they feel they want to support and contribute to their favourite bands).

    

SUBCULTURE

Heavy metal fans have created a “subculture of alienation” with its own standards for achieving authenticity within the group. Deena Weinstein’s book Heavy Metal: The Music And Its Culture argues that heavy metal “…has persisted far longer than most genres of rock music” due to the growth of an intense “subculture which identified with the music”. Metal fans formed an “exclusionary youth community” which was distinctive and marginalized from the mainstream” society. The heavy metal scene developed a strongly masculine “community with shared values, norms, and behaviors”. A “code of authenticity” is central to the heavy metal subculture ; this code requires bands to have a “disinterest in commercial appeal” and radio hits and a refusal to “sell out”. Fans expect that the metal “…vocation [for performers] includes total devotion to the music and deep loyalty to the youth subculture that grew up around it…” ; a metal performer must be an “idealized representative of the subculture”.

While the audience for metal is mainly “white, male, lower/middle class youth” , this group is “…tolerant of those outside its core demographic base who follow its codes of dress, appearance, and behavior” .The activities in the metal subculture include the ritual of attending concerts, buying albums, and most recently, contributing to metal websites. Attending concerts affirms the solidarity of the subculture, as it is one of the ritual activities by which metalheads celebrate their music. Metal magazines help the members of the subculture to connect, find information and evaluations of bands and albums, and “express their solidarity”. The long hair, leather jackets, and band patches of heavy metal fashion help to encourage a sense of identification within the subculture. However, Weinstein notes that not all metal fans are “visible members” of the heavy metal subculture.

    

AUTHENTICITY

In the musical subcultures of heavy metal and punk, the word “poseur” (or “poser”) is a pejorative term used to describe “a person who habitually pretends to be something he is not.” The term is used to refer to a person who adopts the dress, speech, and/or mannerisms of a group or subculture, generally for attaining acceptability within the group, yet who is deemed to not share or understand the values or philosophy of the subculture. In a 1993 profile of heavy metal fans’ “subculture of alienation”, the author noted that the scene classified some members as “poseurs,” that is, heavy metal performers or fans who pretended to be part of the subculture, but who were deemed to lack authenticity and sincerity. Jeffrey Arnett’s 1996 book Metalheads: Heavy Metal Music and Adolescent Alienation argues that the heavy metal subculture classifies members into two categories by giving “…acceptance as an authentic metalhead or rejection as a fake, a poseur.”

Since decades, heavy metal fans began using the terms “sell out” and “poseur” to refer to bands who turned their heavy metal sound into radio-friendly rock music (like Def Leppard, once a genuine NWOBHM band which later shifted to arena rock and then romantic ballads). In metal, the term is used to refer to “…someone dishonest who adopted the most rigorous pose, or identity-affirming lifestyle and opinions”. The metal bands that earned this epithet are those “… who adopt the visible aspects of the orthodoxy (sound, images) without contributing to the underlying belief system.” In the heavy metal subculture, some critics use the term to describe bands that are seen as excessively commercial, such as MTV-friendly glam metal, nu metal, or metalcore groups.

Ron Quintana’s article on “Metallica['s] Early History” argues that when Metallica was trying to find a place in the LA metal scene in the early 1980s, “American hard-rock scene was dominated by highly coiffed, smoothly-polished bands such as Styx, Journey and REO Speedwagon.” He claims that this made it hard for Metallica to “…play their [heavy] music and win over a crowd in a land where poseurs ruled and anything fast and heavy was ignored.” In David Rocher’s 1999 interview with Damian Montgomery, the frontman of Ritual Carnage, he praised Montgomery as “…an authentic, no-frills, poseur-bashing, nun-devouring kind of gentleman, an enthusiastic metalhead truly in love with the lifestyle he preaches… and unquestionably practises.

In 2002, “metal guru Josh Wood” claimed that the “credibility of heavy metal” in North America is being destroyed by the genre’s demotion to “…horror movie soundtracks, wrestling events and, worst of all, the so-called ‘Mall Core’ groups like Limp Bizkit.” Wood claims that the “…true [metal] devotee’s path to metaldom is perilous and fraught with poseurs.” In an article on metal/hard rock frontman Axl Rose, entitled “Ex–‘White-Boy Poseur”, Rose admitted that he has had “…time to reflect on heavy-metal posturing” of the last few decades. He notes that “We thought we were so badass…[until] N.W.A. came out rapping about this world where you walk out of your house and you get shot.” At this point, Rose argues that “It was just so clear what stupid little white-boy poseurs we were.”

Christian heavy metal bands are often criticized within metal circles in a similar light; their faith an indicator to some extreme metal adherents as membership to an established authority, and therefore rendering Christian bands as “posers” and a contradiction to heavy metal’s purpose. Some proponents argue personal faith in right hand path beliefs should not be drawn into question within metal, but concomitantly should not be promoted within it.

    

SOCIAL ASPECTS

In place of typical dancing, metalheads are more likely to mosh or headbang, a movement in which the head is shaken up and down in time with the music (or “windmilled” in a circular motion, most often executed by fans with longer hair) while the lower body remains somewhat still (or using the arms to play the air guitar). The fast pace, tempo and time changes, and complex rhythm of most metal music makes traditional forms of dance difficult or at least very physically tiring to perform. As well, the male-oriented culture of heavy metal makes typical dancing out of place.

During the early 1980s, with the rise of thrash metal, elements of the hardcore punk culture began to be incorporated into metalhead lifestyle, some of the more prominent aspects of which included slamdancing and moshing, where fans would form rings in the crowd within which they would run into each other and/or push and shove one another and stage-diving, where fans climb onto the stage with the band and launch themselves into the crowd. Later, crowd-surfing, where individuals are lifted and carried forward over the heads of others in the audience, also became popular. While this behavior was generally restricted to the punk and metalhead cultures during the 1980s, by the early 1990s moshing, stage-diving and crowd-surfing had spilled over to all spheres of alternative rock music.

Fans from the metalhead culture often make the “Corna” hand-signal formed by a fist with the “pinkie” and index fingers extended, known variously as the “devil’s horns”, the “metal fist” and other similar descriptors. The “Corna” was originally an occult sign used to ward off the evil spirits in Southern and Eastern Europe. An example of this can be found in the early chapters of Bram Stoker’s “Dracula”. This gesture was first popularized by Ronnie James Dio in the 1980s and was quickly adopted into the metalhead sub-culture.

A list of metalhead interests lines up well with the song topics and lyrical content used by metal bands. The interests vary by subgenre, but in general they include horror films, Science fiction, occultism, swords and sorcery-oriented fantasy, European and US history, blood and gore imagery, swords, knives, and firearms, religion, tobacco smoking, alcohol consumption.

    

ATTIRE

Another aspect of metalhead culture is its fashion. Like the metal music, these fashions have changed over the decades, while keeping some core elements. Typically, the heavy metal fashions of the late 1970s – 1980s comprised tight blue jeans or drill pants, motorcycle boots or hi-top sneakers and black t-shirts, worn with a sleeveless kutte of denim or leather emblazoned with woven patches and button pins from heavy metal bands. Sometimes, a denim vest, emblazoned with album art “knits” (cloth patches) would be worn over a long-sleeved leather jacket. As with other musical subcultures of the era, such as punks, this jacket and its emblems and logos helped the wearer to announce their interests. During this period, metalheads often wore t-shirts with the emblem of bands.

This outfit could also be supplemented by jewellery and accessories that included studded leather wrist- and arm-bands, bullet belts (made of empty shell casings from belt-fed machine guns), chains and rings depicting skulls and other horror film-inspired designs. The hair was usually quite long, either at or beyond the shoulder or in a mullet (short top with long back). Female metal devotees did not usually dress in a similar fashion. Some female metalheads adopted dress similar to that of goths or punks, such as streaks of brightly-dyed hair, safety-pinned clothes, and torn pantyhose. By the early 1990s, metalhead fashion changed direction, as more diverse and even more extreme forms of heavy metal become more widespread. As Death metal and Black metal began to dominate the culture, metalhead fashion reflected this shift. As heavy metal music itself diversified and branched out, so did the fashions associated with it. A growing influence from goth and industrial music and hardcore punk became increasingly evident. Black jeans, long-sleeved shirts, and army fatigue pants began to replace the more traditional blue jeans and the patch-clad “battle jackets”. Some of the jewelry and accessories of the previous era also became less prominent.

While long hair had been a defining aspect of metal culture in the 1970s and 1980s, by the 1990s shorter hairstyles and even completely shaven heads had begun to grow in acceptance. A Neo-Nazist influence among some pockets of the heavy metal subculture was only partly responsible for this trend; many bands and artists of no clear political or philosophical persuasion that were choosing to either wear shorter hair or none at all. Beards and facial hair, especially goatees rose in popularity among metalheads in the 1990s.

The wave of “Hair Cutting” that has taken place throughout the more mainstream of American scenes has not seemed to effect the heavier, more underground genres. Band members and fans alike of genres such as Death Metal, and Black Metal still held true to the long hair, and tend to sport straight hair falling well below the shoulders. Long beards are also very popular and, in some cases, dreadlocks.

In the late 1990s, outside influences began infusing with metalhead culture once again. The rise of nu metal saw facets of hip-hop culture being introduced, including the adoption of sportswear, dreadlocks and African-American slang. The rising popularity of hardcore-infused metalcore since the 2000s brought with it shorter haircuts, usually dyed black, and a tendency toward favouring “label” clothing and footwear.

Most recently around the mid-2000s, a renaissance of younger audiences have become interested in 1980’s metal, and the rise of newer bands embracing older fashion ideals has led to a decidedly more 1980s-esque style of dress for metalheads. Some commentators have noted that some of the new audience are young, urban hipsters who had “previously fetishized metal from a distance”. Many young metalheads today grow hair below their shoulders (though short hair and moderate lengthed hair is still prominent) and wear black t-shirts and leather jackets as 1980s metalheads did. Tight jeans have in fact come back into fashion in various rock genres as well as in heavy metal genres, just like in the 1980s, although jeans are not always blue, they range from black to grey to even brighter colours.

    

INTERNATIONAL VARIATIONS

Heavy metal music has a following in countries beyond the UK, where it first developed. In the 2000s, fans can be found in virtually every country in the world including South Africa, Asia (especially Japan and Bangladesh), Australia and South America (especially Brazil, Chile and Argentina). Metal has a following and bands in some major cities in Middle Eastern and South Asian countries. Even in some of the more conservative Muslim countries of the Middle East a tiny metal culture exists, though judicial and religious authorities do not always tolerate it. In 2003, more than a dozen members and fans of Moroccan heavy metal bands were imprisoned for “undermining the Muslim faith” through their “satanic” music. Israel, for such a small country, has a strong metal scene, particularly in the subgenres of stoner/doom and Black metal.

In Western Europe, metal has a more mainstream appeal, whereas in the US and Canada it is more of a subculture. Heavy metal artists will spend much more time touring in Europe than in the Americas. Metal has a large Japanese fanbase. England is noted as the birthplace of metal and within the major cities, such as London and Birmingham, the metal scene is especially strong.

Scandinavia, a breeding grounds for many death metal and black metal bands, also houses many fans of the genre.

SUBGROUPS

Metalheads are often keen to divide themselves into smaller subgroups with the subculture, some of which may include:
*Trad metaller: A metalhead whose primary taste in metal is traditional metal. Sometimes arrogantly referred to as “true metallers”. Band examples: Black Sabbath, Led Zeppelin, Deep Purple.
*Power metaller: A metalhead whose primary taste in metal is power metal. Band examples: Iced Earth, Rhapsody, DragonForce.
*Glam metaller: A metalhead whose primary taste in metal is glam metal. Would wear leather pants, teased hair and facial make-up. They no longer dress like this however. Band examples: Mötley Crüe, Ratt, L.A. Guns.
*Thrash metaller: Also known as ‘Thrashers’. A metalhead whose primary taste in metal is thrash metal. Band examples: Megadeth, Metallica, Anthrax, Slayer.
*Doom metaller: A metalhead whose primary taste in metal is doom metal. Band examples: (early) Black Sabbath, Candlemass, Electric Wizard.
*Black metaller: A metalhead whose primary taste in metal is black metal. Band examples: Darkthrone, Burzum, Mayhem.
*Death metaller: A metalhead whose primary taste in metal is death metal. This naturally includes death metal’s sub-categories: goregrind, grindcore (to an extent) etc. Band examples: Death, Deicide, Cannibal Corpse.
*Folk metaller: A metalhead whose primary taste in metal is folk metal. A strong interest in Nordic mythology is almost universal. Folk metal usually overlaps with other genres, particularly black metal. Band examples: Finntroll, Korpiklaani, Ensiferum.
*Viking metaller: A metalhead whose primary taste in metal is viking metal. This is more a preferences for a particular theme that encompasses many metal subgenres than a particular musical sound. Almost universally interested in Nordic mythology and history and often follow neopaganism. Band Examples: Thyrfing, Einherjer, Adorned Brood.
*Shock metaller: A metalhead whose primary taste in metal is shock metal. Band Examples: Alice Cooper, W.A.S.P., GWAR.

Followers of more mainstream sugenres:
*Mallcore Kid: A fan of nu metal. Band examples: Slipknot, KoRn, Linkin Park.
*Fashioncore Kid: A fan of metalcore and Emo. Band examples: Aiden, Atreyu, Funeral for a Friend.

Source: Wikipedia

Category: Metalhead  | Leave a Comment
16 December 2009 | Author: admin

26 November 2009 | Author: admin

Today, the 26th of November is Sophie Lancaster’s birthday. Maybe you haven’t heard of her and her tragic destiny yet. She was killed two years ago. The reason? She looked „different”, pertaining to the „Goth” subculture. The animated movie presents the moment when she and her boyfriend were attacked.

Translated by Iulia Pascu

Category: News  | Leave a Comment
26 November 2009 | Author: admin

Sorry, but this post is not available in English

10 November 2009 | Author: admin

Sorry, but this post is not available in English

23 August 2009 | Author: admin

The 24-th of August 2009 The International Day Against Intollerance, Discrimination and Violence Based on Musical Preferences, Lifestyle and Dress Code.

The Romanian Humanist Association announces, in The Black Cat Campaign, the first celebration of the International Day Against Intollerance, Discrimination and Violence Based on Musical Preferences, Lifestyle and Dress Code.
The event will take place on Monday, the 24th of August beginning with 17:45 p.m. in Control Club (Academiei str. number 19) near the Architecture University. There will be projections about Sophie Lancaster’s case and there will be discussions based on the Romanian Humanist Association declaring the day of 24-th as the International Day Against Intollerance, Discrimination and Violence based on Musical Preferences, Lifestyle and Dress Code.
The event will have free pass and will last about 90 minutes.


The Romanian Humanist Association’ s initiative is supported by The Sophie Lancaster Foundation. It is well known that on the 24-th of August 2007, Sophie Lancaster passed away because, both her and her boyfriend Rob Maltby, were victims of an extreme violent attack from a group of teen-agers due to the fact that they were dressed as goths. Rob Maltby recovered after 2 weeks spent in a coma.
A couple of days ago, within The Black Cat Campaign, The Romanian Humanist Association organised a protest in front of the PNL headquarters. Due to this manifestation we were invited in the party’s headquarters by the general secretary Mr. Senator Radu Stroe to discuss the reason of the protest. The general secretary promised to look into the situation which took place at Oradea, where a rock concert was banned by a local councelar, and that we will receive an answear till the 30-th of August.Thr Romanian Humanist Association
The 23rd of August 2009
Contact:
Remus Cernea
President of The Romanian Humanist Association
www.secularhumanism.ro
www.evolutionism.ro
www.black-cat.ro
http://blog.secularhumanism.ro
asociatiaumanista@gmail.com
0727.583.594

poster mic

Category: Declarations  | One Comment