The Skinhead

Subculture as disclosed Brake is an attempt to overcome the problems experienced by the collective that emerged from the contradictions of social structures he built a form of collective identity which the individual's identity can be obtained outside of identity inherent in the class, education, and employment. (Brake, in Barker, 2006: 339) The reason is that also raises skinhead cult which today has signed and developed in Indonesia.

George Marshall a little to explain the origins of skinheads in the book The Skinheads. Skinhead is a subculture that emerged from the working class in England in the 1960s who conceived as a middle-class opposition force in the name of the value of working class solidarity and masculinity. This subculture is the development of the Mod which means the children of middle-class who wanted to look neat, stand out and be able to match the other classes, was competitive, proud and fake. Mod has four streams, namely school art group, mainstream mods, scooter boys, and the hard mods became known skinheads. (Marshall, 2005: xxiv-xxv)

However, the skinhead subculture adherents in Indonesia is often considered only as an anomaly which is more artificial. Maybe is true if Indonesia does not remember the skinheads at the time and place of occurrence subculture of skinheads.

The emergence of skinheads themselves as described above seems to be epigonis, so naturally when skinheads in Indonesia is slightly different because the skinheads Indonesia (especially Surakarta) is not a form of prototypes, and this principle applies relativism. Although these differences can be observed from a thin dress that looks from the brand selection. This does not necessarily make the Skinheads in Surakarta towards superficial, because skinheads are virtues in totality the attitude, as expressed Marshall:

Skinhead is the totality of attitudes, you can not cut your head and wear boots and say that you are a skinhead. Skinheads have to have convictions working class itself. Skinhead is a sort of appreciation for clothing and music. I think you have to really understand the roots so you're sure to be a skinhead. (Marshall, 2005: 23)

Opinion is quite irrelevant to the fact that there is confidence in the skinheads adherents in Surakarta, where at first they tried to understand the beliefs of the skinheads before engaging in these subcultures.

The dissenting opinion expressed by Malcolm Barnard:

In this case an individual is not the first one (Skinheads) and dressed like that, but the clothes that makes the individual becomes (Skinheads). That social interaction by using clothing, which makes the individual as a member of a group, and not vice versa, the man from the members of a group first and then interact socially. (Barnard, 2007: 45)

Although little Goerge intersects with Marshall's opinion about the totality of the above attitude, opinion Barnard also has the truth within the scope of Surakarta. Basically the two opinions on each other continuously. A skinhead in Surakarta revealed that the initial interest in the skinhead is about fashion / style. Of interest is he beginning to find out all about skinheads.

As a pragmatic reference is the opinion of Chris Barker and John Storey of the book each little mention of the style and skinheads.

Subcultures of youth mengkomuikasikan their distinctive identities and their differences from and in opposition to peer groups, parents and the dominant culture through a political force. The significance of the youth subculture is always played through the style and not as a struggle really going on in other places. (Storey, 2007: 153)

Skinheads are believed to describe an imaginary re-mastering 'determination' man of the working class through cropped hair, boots, jeans, and braces. Style they describe resources contained in the collectivity and the working class through teritorialitas coherence and loyalty 'gang' is to his friends. So the combination silistik is a form of symbolic resistance to wake the arena of struggle over hegemonic and counter-hegemonic. However, there is no solution subculture of low wages, the dull routine of work and lack of education, so that the 'resolution' youth subculture remains at the level of symbolic ritual. (Barker, 2006: 342)

Clothing in this case is meant as a sign that indicates the identity of the audience, not as a solution to structural problems of class, especially the working class. Another reason of the use of certain clothing is about the spirit Skinheads contained. In the chapter "This is He The Johnny Reggae" The book pretty much describes Skinhead skinhead style of some opinions of a skinhead, one of them a Scottish skinheads who asserted:

"So we remain consistent to look with jackets Wrangler and Levi's, Harrigton, suspenders pants, T-shirts, skinners, parallel pants, union shirt popular at that time. We are deeply concerned with the spirit in it." (Marshall, 2005: 96)

Here a kind of force plays an important role in the culture because they were considered to have a artifaktual communicative function, in other words can dimetaforakan style as "social skin".

In terms of style of opinions in these books is still comprehensive. While the more specific books such as: Skinhead Nation (George Marshall) and the Spirit of '69 - A Skinhead Bible (George Marshall) and others discuss only limited areas in which European and American authors to domicile. It needs to be done for local research to determine in detail the style of skinheads in Surakarta.

Referring to the opinion of Malcolm Barnard, meaning practice clothes taken into consideration in determining the identity of skinheads in Surakarta. Criticism that it was deceptive fashion has two aspects. First that fashion was taking the body and serve as a disguise or something is not intrigue. This is the claim that the fashion skinheads in Surakarta impose meaning of the original raw materials has no meaning or just have a natural meaning. The first criticism assumes that there is something true, pure, and no fashion sense who by then raised and linked to other things. The difficulty of these ideas is that then by ketidakbermaknaan fashion dressed and gave birth to meaning is important.

Krirtik the second is to use a fashon skinheads in Surakarta to mislead, makes people respond the way they are or what you should. This led to diversion of mind offered by such fashion, and the representation would be a lot done in human communication.

Interesting fashion studies to explain the curious cultural profile enjoyed by fashion. Interesting enough to show that a positive assessment of results marupakan way of looking at these profiles from one side, while the negative assessment is the result of the other side's view. In terms of fashion as the skinhead subculture identity within the scope of Surakarta, could be argued that it is not surprising that the fashion show a different profile and then a means of communication. The idea of fashion is very important as style practices that raise the game of life meanings in every form of culture.

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