Sosiologisk årbok 1999.

Subculture, or
the Sickness unto Death1

Per Otnes

Summary:

Kierkegaard's Sickness unto death deals with despair of various

types, basically that of wanting or not wanting to be oneself. This
paper suggests that subcultures (hereafter SC), and subcultural
studies, may be seen as cases in point, i.e. definitely marked by traces
of similar despairs.

Changing concepts of culture generally are reviewed, from Tylor

to 'culture has to go' Ingold, the conclusions being that culture
spells conflict and that a metonymic turn is in order. As for SCs, a
major change in usage is dated to c. 1970. Earlier, SCs were
conceived as local, not age-specific and relatively closed groups.
After, they're dispersed, highly age-specific, i.e. juvenile, and wide
open, notably for media attention. Simultaneously, a change of
method took place, from functionalism to the 'interpretation of
meaning'.

1
Thanks to Susanna M. Solli for her thorough comments on an earlier version.
Subculture, or the Sickness unto Death

Based mainly on Hebdige's and Gottdiener's analysis of the punk

SC we endeavour to demonstrate that today, a 'real' SC is
indistinguishable from the media image thereof (and vice versa),
hence contingent rather than creative, acted on rather than acting,
or 'done not doing'. Or in the terms of Willis/Hurd, 'all style and
taste cultures express something of a general trend to find and
make identity outside of work'.

So less variant, less distinct or deviant movements are suggested

for future studies, tentatively called juxta- or intra-cultures,
applying interpretative or dialectic approaches. The symbolic
creativity, 'latent resistance' or subdued grievance in such circles
cannot be taken a priori to be less vital, less factual, than the
hypervisible juvenile effervescent SCs which have dominated
public and professional attention during two decades.

Introduction

What follows will examine subculture as a concept, if it is indeed a

concept, its origins, growth, and possible decline; and to what extent it
may be related to Kierkegaard's (1849/1929) concept of despair, 'a
disease of the self'.

Why Kierkegaard? His The sickness unto death is a fascinating theory;

even if not, perhaps, entirely tenable it is exceptionally perceptive on
self-deception. In brief outline:

The self is a relationship which relates to itself, or the

relationship in so far as the relationship relates to itself... In
the relationship between two the relationship is the third,
as a negative unit ... If conversely the relationship relates
to itself, then that latter relationship is the positive third,
 Sosiologisk årbok 1999.2

that is to say, the self... Despair is a sickness of the spirit, in

the self, by implication a triple: desperately not being
aware of having a self (inessential despair); (a self)
desperately not willing to be itself; (a self) desperately
willing to be itself. (1849/1929:143)

Quite a mouthful. A more palatable version: An I, a Self relates to lots

of different things — relations of use, talk, reflection, etc., gathering
experience, forming opinions of the world, its things and tools, of other
selves etc. Among these different entities the I itself also figures more
or less prominently; laying plans for itself, praising or criticising itself,
forming more or less stable ideas of what it can or cannot manage etc.
The I, in many brief and passing ways, relates to its own activities or
passivities, which tend over time to approach settled forms — thus
becoming 'the positive third' of the quote, a relationship of its own,
more or less fixed, by and through innumerable single instances of
relating2.

So far for the self. Despair3 may arise in it as forever new instances of
relating occur, in accord or not with its fixed form up to now.
Kierkegaard speaks first of not being willing to be one's self, as 'the
despair of weakness'. Take for example Hjalmar Ekdal of Ibsen's The
wild duck, a photographer and a father who is not really trying very
hard to be either, and further, not relating to that fact, except
theatrically and ephemerally when disaster strikes4. Next, the 'despair
of defiance' (or baulkiness, Da. Trods is not easily translated), or
desperately willing to be one's self, that is fashioning a self for oneself -

2 As an analogy, think of semiology's concepts signifier and signified, with

signification emerging as a third, a more durable relation between the two.
3 From Lat. de-spero, lose (all) hope, inexact as a translation of Da. fortvivle, Germ.
verzweifeln, literally 'exess of doubt or division' (tvivl is related to Gk. diplos, divided,
twofold), in present use approx. 'being beside oneself with distress, not knowing what
to do', so somewhere between despair and resignation, indecision. Depression is a later
psychological euphemism, narrower and more passive than the active despair,
fortvivle.
4 Hence approaching a case of despair bordering on the 'inessential' - not being aware
of having a self, with real despair surfacing only rarely. - The choice of instances here
and below is not random; it is well known that Ibsen was inspired by Kierkegaard .
Subculture, or the Sickness unto Death

fitting, attainable or not. Sticking with Ibsen, perhaps Eilert Løvborg of

Hedda Gabler, he who writes on 'the course of future's culture'. Or
Solness of The Master Builder, who dares at last to mount the apex of
his structure. And of course, Brand. All fail to be sure, but only after
having made great efforts, their despair plainly visible.

For a lesser, or a different literary example, take Presley's Hound dog,

who's 'never gonna rebel and ain't no friend of mine', for the first type.
For the second, those 'rebels' or 'rockers' themselves who desperately
want to succeed for themselves against the current, both before and
after their movement's surge.

The hypotheses: Subculture5 as despair

Which anticipates the link to present-day SCs: we hypothesise that two

types of SC adherents can be distinguished, corresponding roughly to
Kierkegaard's latter two types: (1) weakness, or those who don't really
want to ever go entirely SCal but are content by toying or playing with
it, keeping an amount of 'role distance'; and (2) defiance, or those who
want to go all the way but remain dimly aware that their aim isn't
really well attainable, except perhaps for the rare few who consequently
live the life of 'endangered species', such as the Jimi Hendrixes, Janice
Joplins, Jim Morrisons, Kurt Cobains etc. - or the Baudelaires,
Mozarts, van Goghs, Charlie Parkers, Jack Kerouacs, certainly not
forgetting Søren Kierkegaard himself, this text being his last extensive
work six years before his premature death at 43.

The first type - weakness - would seem to harbour a double, if less

acute, despair: That of not wanting to remain an ordinary lower-class
youth, and simultaneously wanting to approach but not to be totally
engulfed by, a set of SCal ways or symbols, well expressed by Phil
Cohen (1972, here quoted from Hebdige 1979:77)

5 Review of definitions below.

 Sosiologisk årbok 1999.2

... a compromise solution between two contradictory

needs: the need to create and express autonomy and
difference from parents ... and the need to maintain their
parental identifications ... (to) express and resolve, albeit
magically, the contradictions which remain hidden or
unresolved in the parent culture.

The second or defiant type is more clear-cut. The all-out SC member is

also desperately wanting to be what s/he is (yet) not, not to be what
s/he is (now). But at the outset or apex of the movement it is more
likely to be all defiant, a ostentative contrast, going for a maximum or
to the brink. Come time, this may change into weariness, despondency
or resignation; or into nostalgia, 'those were the days', 'Frankie's wild
years', auch ich in Arkadien etc. – cf. Baudrillard 1997 on the role of
pastiche in art.

Suggesting that SC may involve this 'sickness' — or despair, duplicity,

self-deception, as a lasting or passing phase — does not at all imply its
being 'less real' or less worthy of attention. It is, not unlike infatuation,
probably more intense than 'ordinary life', especially the second or
defiant type; a high-strung phase - perhaps enviable - of hyper-life,
more real than the commonplace real, some would hold. More about
the role of enthusiasm or fascination inside and out of SCs later.

'Social despair' - and its limits

Now for Kierkegaard's less tenable views: The implication, not explicit
but also not explicitly ruled out, that any self is despair and nothing but
despair in one of the three forms mentioned, should be avoided. The
idea, if that was Kierkegaard's or is anybody else's, that 'the sickness
unto death' is a dominant state, is not tenable. Life is not all weakness
or defiance, it is resolution and perseverance as well. Cf. the 'Parson's
Subculture, or the Sickness unto Death

sermon' of Ibsen's Peer Gynt - the farmer who did his job, all of it,
dodging enlistment and other sidetracking efforts6. That is, a self, or a
self-other-relation, at ease with itself – a case of routinely won
objectivation (eu-pragia7), as it was. However, selves such as that are
no problem – and admittedly perhaps not very frequently found. Who
doesn't ask oneself 'Is this really me?', 'Can't win’em all, can you?', or
'Am I not overdoing it?' every so often? So the focus remains on selves
in despair – in, dare we say, sub-pathologic states or aspects, prominent
if not dominant; more come-and-go than either-or, perhaps.

Further, Kierkegaard of course knew nothing about a social

psychology such as George Herbert Mead's (1934), the much later
idea8 of a self being formed, not through self-reflection but through
'the play, the game and the generalised other'. Today's self is not by far
a 'self-made self', it's more of a latecomer, confined to doing the best of
the remnants left by a number of 'significant (and less significant)
others'. We, our Selves, however cherished or rejected, are not alone in
the world; we are made and shaped by others, whom we continue to rub
against, pat affectionately, pay limited attention etc. The influence of
others may work both as an excuse for not trying to change ourselves
even when we can, but it may certainly form real opposition, obstacles,
enemy forces as well. So the despair of SCs may be less a 'disease of the
self' and more a 'disease of the self-other relation', more about which later
when we discuss the non-autonomy of SCs.

Elsewhere (Otnes 1997a: 7,11), I have outlined, 'the converse

Kierkegaard', a worse and more basic form of despair, 'a disease of
your Other': (a) not believing that you have an Other, or (b) believing
that you have one but suspecting that your self has been entirely
engulfed by him/her, or (c) suspecting that you have engulfed him/her,

6 From Kierkegaard's Either-Or certainly the character B, the devoted husband, and
perhaps even A, the seducer, are integral, balanced, reflective characters, not (often)
desperate.
7 Greek for good, successful work or practice.
8 Not necessarily later; this may relate to K.'s wholesale rejection of Hegelianism,
including the 'master vs. slave dialectics', certainly among Mead's inspirations.
 Sosiologisk årbok 1999.2

i.e. taken over all control of that other. Simplified, (a) 'nothing new
under the sun'; (b) the unease of the total follower, or 'Am I not being
lived, not living?'; and (c) 'do I have to take all the decisions here?'
respectively. In their inessential forms, traditional, existential despair
implies ‘being nobody in a world of bodies’, while social despair implies
being somebody without anybody else, as if alone in an empty world.
‘Vanity of vanities; all is vanity’ (Eccl. 1:2). The essential versions
involve acknowledging your Other/your Self, but then, overstating or
shying away from your insight.

All of which are traceable, in more or less direct forms, within or

around SCs, as we shall see.

A complicating factor of recent origins is 'the Generalised Observer' -

the Media: Today we don't know who we are until we see it on
TV/other media. Videor ergo sum9 - in the Warhol age of '15 min.'s
world fame for all' who or what is not being seen does not exist.

So far for our hypotheses; now for their substantiation, working

through the words, the concepts and their histories.

Culture, the general concept

As is well known, definitions of culture generally abound (cf. Kuper

1997). A recent local definition by anthropologist Unni Vikan (1995:17)
may do as well as any:

Today we can agree that culture refers to the sum of

learned (as opposed to biological) knowledge and
experience in a group10. Earlier, we held that these values

9 'I'm being seen therefore I am'.

10 This innocent-looking addition, "in a group", is in fact essential. Culture is a
relational concept, meaningless if the specification in which group? is lacking.
Subculture, or the Sickness unto Death

had to be unanimous and that they were transmitted from

one generation to the next, which has proved to be
untenable.

Schütz (1937/1964:93) is worth quoting on the failing coherence of a

dominant culture, from the point of view of a sociologist 'stranger' or
immigrant/refugee:

...the knowledge of the man who acts and thinks within

the world of his daily life is not homogeneous; it is (1)
incoherent, (2) only partially clear and (3) not at all free
from contradictions.

So, adhering to a dominant culture does not, perhaps, involve so much

being in total conformity as being in a tacit, as if automatic, agreement
to avoid situations and questions which would expose the muddles or
contradictions of dominance – the doxa, or discourse taken as if self-
evident (Bourdieu 1977:164ff).

Østerberg’s (1997:11) definition is particularly elegant. After defining

sociology as 'the science of social conflict and integration', and cultural
sociology as the branch which '... deals with culture in the wide and
narrower sense, in the light of social conflict and integration', he goes
on:

The concept of culture in the wide sense comprises all

giving form to our existence; custom and etiquette, rituals
and institutions of all types... Culture in the narrower sense
comprises activities and arrangements which mirror,
express and appraise culture in the wide sense.

The unease of innumerable writers trying to conceptually unite 'high'

and 'low', elite or mass culture, resolved in three simple words - mirror,
express, appraise!
 Sosiologisk årbok 1999.2

Some pages later Østerberg introduces hegemony11:

The modern culture is a hegemonic world culture, admitting

non-modern traits from early on - Chinese interiors, Persian
carpets, Turkish janissary music... All of this does not
threaten modernity's hegemony; it is rather an aspect of
modernity as a dialectical concept: modern culture will
acquaint itself with everything (1997:32–3).

So, no more than 'old' foreign interior items do 'recent' salsa, neo-punk,
'camp' interiors, or Mongolian overtone chant in themselves threaten the
general, hegemonic culture of modernity, nor do they of necessity
constitute SCs; they testify rather to the great resilience of modernity.

The present author's preference, however, is for a less elegant formula,

culture as

a set of artefacts typically used and customs typically

observed among a set of persons.

Most standard general definitions, remember, were formed in opposition

to the materialism of the preceding researcher generation; not so much
that of the Marxian type - in existence but rare - but of the ethnographic
type, Musée de l'Homme-type artefact collections, the 'museum science'.
Present anthropologists, re-assuming on occasion the ethnographer label,
are starting to transcend that, a typical title being Daniel Miller's 'Things
ain't what they used to be' (1983). Pure, as if immaterial, knowledge
simply cannot be formed without material artefacts being used on raw or
semi-processed materials.

Recently serious and vociferous doubts are being raised on the

applicability of the general concept of culture in anthropology, cf.

11 Hegemony: an amalgam of numerically small, usually elite parties, who by uniting

on crucial issues manage to dominate other, as or more numerous parties, the point
being that each party to the hegemonic coalition would be too weak to effect
domination alone.
Subculture, or the Sickness unto Death

Longva (1997). Phrases such as 'culture has to go' (Ingold 1993) or

'scrap culture' (Kuper 1997) has occurred in earnest. We cannot go
into that debate here; suffice to say that the concept is, by some,
beginning to be seen as too general or embracing, too static ('reifying
exotism'), too loaded, carrying unhappy connotations etc., and so
perhaps better replaced by less general yet not very specific successors
— a whole family of terms such as custom, fad, field, habit, identity,
lifestyle, movement, mentality, network, tradition, even lifeworld or
value system – a whole family of petits récits, in 'post-modern' terms.

In sum so far, culture generally is a concept and an entity in flux, not fully
stable; it is disputed, not altogether consensual, i.e. following Schütz, not
coherent, only partially clear, and containing contradictions. Or following
Østerberg, it is part of the general study of social conflict and integration.

This is what I call 'the metonymic turn' in cultural studies, the problem
of which consists much less in finding a general, unanimous definition,
and much more in selecting crucial, revealing, informative single sets of
traits for closer study. 'Random sampling' of cultural items would be
senseless – and continued discussion of the general concept not much
less so.

We've touched on the 'culture of whom?' problem12: Whose custom,

knowledge etc. is this? No less a problem is the 'culture for whom?', or
discourse problem: Who are speaking, studying, appraising etc. whose
– who else’s ? - culture? This may be related to Pike's (1967) emic-etic
distinction, the idea that anthropological fieldwork can be subdivided in
emic or actors’ point of view studies, and studies from the etic or
external, expert, comparative point of view, the linguistic distinction of
phonemics and phonetics being the model. This is, however,
problematic in terms of epistemology, notably Skjervheim’s 1957/1976
discussion of the participant and observer positions, his point being that
a pure, good-faith neutral observer is on reflection not really possible

12 Note 10 above.
 Sosiologisk årbok 1999.2

(cf. also Otnes 1997b). Social scientists13 can only pretend to be

uncommitted or ‘neutral’; value, consciously or not is always present; it
cannot be exorcised out of the profession, not even by linguistics or
philosophers.

So the etic or 'neutral scientific observer' is a perplexing position, yet

the distinction may serve a purpose. Knowing who is speaking does
matter: a member of the culture or an outside social science observer,
'neutral' or partisan? Notably, a culture's self-image will be very
reluctant to admit openly those incoherences, confusions and
contradictions (Schütz) which are everyday commonplaces for the
social scientist.

What culture is not

In a comic strip, Hagar the viking is telling his son: 'Culture is

everything we do in order to be admired by others'. In the following
strip, his son asks 'Can you tell me what is not culture?', which leaves
Hagar with no answer through a sleepless night.

Professionals, of course, are often weary of discussing culture in

general. For one good reason, the classic version of the concept will
seem too inclusive, ecumenical, non-dialectic: It has no, or no basic or
evident opposite; it doesn't exclude anything. Inclusive almost to the
point of positivism, it tends in practice if not in principle to be dealt
with as if 'above' or 'beside' social conflicts and difference.

Not that suggested opposites have been lacking: culture vs. nature or
biology; vs. structure; vs. unculture, barbarism (cf. Østerberg 1991,
Wiggen 1998); vs. savagery, anarchy etc. All however to little avail:

13
Why, perhaps even linguists – so much of language on closer view has to to with
social distance, social inequality, class, education or its lack (Bourdieu 1982, e.g. his
discussion of Labov p. 87 ff.).
Subculture, or the Sickness unto Death

Untouched, 'virgin' nature or biology is becoming a great rarity14;

structural theories have cultures of their own ('corporation culture',
'culture of rationality'); 'barbarian' and 'savage’ cultures are by now
banalities, with us since Tylor's classic (1871). Likewise, the endless
debates over 'high' or 'low', 'elite' or 'common', 'ordinary' or
'extraordinary', culture. Is there really anything 'too barbarian' 'or 'too
low' for the term culture? War, or military culture? Fascist culture?
Torturist culture? Genocide culture? Studies of all exist.

Next, taking our definitions literally would imply that non-culture is 'not
(yet) learned knowledge and experience', or 'un-knowledge,
inexperience' in a group (Vikan), or not patterned, chance events or
actions15. Or following Østerberg, traits of our existence which as yet
have no (recognisable) form; formlessness, poor or bad form. The
problem with both lies in specifications: How do we (or any group)
know what we don't (yet) know? or how do we recognise a form as
not recognisable?

These paradoxes are real, I hold, but in practice not too difficult to
surmount16 . That requires, however, admitting openly that culture is
strife and struggle, not (only) cohesion, consensus. Scientists can and
should admit that, when trying to work in etic principle. But admitting
it in practice is exactly what any dominant or emic culture cannot so
readily do: It can - under pressure - recognise opposition yet rarely let
go of hegemony willingly. A hegemonic culture's belief in its own
integrity or totality is a core, an essential element. The current
catchphrase 'we are all creoles now' doesn't really change that, it only
involves acknowledging a conglomerate in the bedrock mountain's role.

14 Culture in the etymological sense would have wilderness, or laying fallow, as its
opposite. Or even being uncultivated in the agricultural sense, which would exclude
nomads and gatherers — hence untenable, opposed to real use.
15 But watch it, the moment chance becomes principle that, too, is culture.
16
For a simple example take jurisprudence’s, or etiquette’s admitting that although
many rules are unequivocal, some may yet remain unclear.
 Sosiologisk årbok 1999.2

Paraphrasing Kierkegaard we could say that totality's despair is to lack

divisibility; and divisibility's to lack totality17. One compromise, a
case of his 'weakness', is what I call alterity by contrast18: Instead of
outlining the core, the essence, the integrity of one's own culture, one
takes refuge in the denial of conspicuous contrast: 'At least, I'm not
black, immigrant, a criminal, hooligan', etc. etc. Or, for a dominant
culture's dissidents, 'defiance' in the form of high hopes for contrasts to
eventually challenge dominance: 'How promising, the ways of the
blacks, immigrants, teds, rockers, punks' etc. etc.

The trick of including struggles over culture within the concept is a nice
try but still too inclusive, involving no real negatio, no ruling out.
Østerbergs idea of conflict and cohesion as integral parts is promising,
however, and Bourdieu's distinction (1984), a changing but arguably an
objective hierarchy of tastes. The trick is taking this idea from the
programmatic to the implementation and system stages, well done by
both, yet with more system to it in Bourdieu.

In fact, the tradition of scientific culture studies is selectivity, not

totality. For Tylor, culture was language, arithmetic, creeds, beliefs,
myth, and nothing much else. For traditional (European) ethnology it
was very largely based on 'natural cycles' such as individual's or
household's 'life cycles'19), the seasons'; or the 'near-far'-dimension —
from personal clothing to world trade say; or typologies of various
sorts, such as Benedict's (following Nietzsche) Appolonian vs.
Dionysian, Malinowski's Magic, science and religion etc.

The term and concept in original use: SC I

17 In the original the opposites are infinitude-finitude, and possibility-necessity

18 Or scapegoating, in common, inexact terms. Touraine's (1978) opposition phase
of social movements also comes to mind.
19 With the famous rites de passage concept highlighting the more dramatic changes
of ordinary (life) cycles.
Subculture, or the Sickness unto Death

Turning now to our sub-field proper, SC as a term in wider use is of

recent origin, not found e.g. in the Shorter Oxford of 1983, included,
however, in the Concise Oxford of 1990. A likely guess as to influential
originators of today's use20 would be Stuart Hall and his circle in
Birmingham, an early instance being found in Hall & Jefferson (1976).
As a single most successful propagator of the term, Hall's follower Dick
Hebdige stands out, whose Subculture: The meaning of style from
1979 in its ninth printing by 1996, a slim contemporary, may I say sub-
classic, is admirable in many ways.

However that may be, there is something of a watershed in the use of

the term SC around the late sixties or early seventies. Take Broom &
Selznick (1968:71), once a celebrated text in wide use, according to
which, SC is

... a pattern that is in significant respects distinctive but

that has important continuities with a host or dominant
culture... (It) contains some of the dominant cultural values
but also contains values, perspectives or lifestyles peculiar
to itself. Every group has some patterns of its own, but
the patterns of a specialised group do not necessarily affect
the total life of its members and, therefore, do not
comprise a subculture. A subculture, on the other hand,
has a more general influence on the person and tends to
give him a discernible identity.

Examples include occupational SCs such as the military, or residential,

ethnic or social-class based SCs, all of which '...tend to be coextensive
with local communities and thus provide a setting for the entire round
of life'.

A typical SC was seen as based on occupation, or '...more typical ... on

residential, ethnic, or social-class criteria'. Core examples would include
military or garrison values etc., ghetto gangs, or local communities such

20 Cf. the next subtitle.

 Sosiologisk årbok 1999.2

as the much reported Amish21. Locality is singled out as a most

embracing criterion.

So far, no mention of youth or other age groups22 at all, nor of the

role of the media, nor of symbolism. SC emerges as a somewhat
derogatory term. Broom & Selznick ends, however, by quoting a
'contrasting view', stressing the autonomy and positive distinctive
values of juvenile, working-class subcultures (1968:72), i.e. a more
positive account.

The great International Encyclopaedia of the Social Sciences has no

separate entry for SC23. The term is, however, listed in its Index, with
11 separate entries, three of which to be found under 'delinquency'
(whereas 'deviance' is absent, except for 'sex' below), three others
special cases thereof ('drug addiction' (two entries) and 'homicide'), two
more concern 'homosexuality' and 'sexual deviation'. The penultimate
two are starting to approach present use - 'class culture' and 'political
culture', both of which, while conceding that studies of subordinate
cultures dominate ('culture of poverty', 'mass culture') yet do discuss
the study of political or class 'elite cultures' as well. Only the last
instance, 'educational organisation' is more or less plainly in accord with
the contemporary usage - a short discussion of 'student subcultures'.

Recent use: SC II

Approaching now the other side of the watershed we shall start, not
with Hebdige's book but with a local Norwegian use, Østerberg (1997)

21 Or perhaps 1732 Høtten, a recent Norwegian film caricature version of a local

rural SC at its worst.
22 Though it should be noted that B&S cites Al Cohen's book entitled Delinquent
Boys. — This is not an etymological study and so may be proved wrong by future
such, but I've found no earlier use of SC as a term or concept than in Cohen's book
from 1955.
23 Its 26 volume successor planned for 2001 or c. 30 years later, will include entries
both of subculture and counter culture.
Subculture, or the Sickness unto Death

once more. Here, with reference to Hebdige, 'the subcultural' is

outlined as

lifestyles or forms of living which deviate notably from the

dominant (hegemonic) culture patterns. Sometimes,
subcultures stand in open conflict with the dominant or
official culture, constituting a 'counter culture'. More often,
subculture and main culture agree to differ, and the
subcultures encapsulate themselves (1997:18).

The Concise Oxford (1990) in some contrast takes 'beliefs or interests

at variance with the larger culture' as SC's specific trait - weaker and
wider, it seems, than the Norwegian formula avviker betydelig or
'deviates notably'.

Now to Hebdige himself, starting with the narrower, or rather, the

distinct, counter culture:

The term counter culture refers to the amalgam of

'alternative' middle-class youth cultures - the hippies, the
flower children, the yippies - which grew out of the 60s,
and came to prominence during the period 1967-70. As
Hall (& Jefferson) (1976) have noted, the counter culture
can be distinguished from the subcultures we have been
studying by its explicitly political and ideological forms of
its opposition to the dominant culture (political action,
coherent philosophies, manifestos, etc.), by its elaboration
of alternative institutions (...), its 'stretching' of the
transitional stage beyond the teens, and its blurring of the
relations, so rigorously maintained in subculture, between
work, home, family, school, and leisure24. Whereas
opposition in subculture is, as we have seen, displaced into

24 Slightly overstated in my opinion. While some SC members can and do make

efforts to keep their 'variant' ways well out of sight for all outsiders (high segregativity,
cf. Hannerz 1980), others such ways are difficult to hide. A punk's safety pin, chains
and dog collar can be taken off, not their hairdo.
 Sosiologisk årbok 1999.2

symbolic forms of resistance, the revolt of middle class

youth tends to be more articulate, more confident ... more
easily 'read' (1979:148).

The core terms here are symbolic forms of resistance. Subculture as

sub-surface, yet not crystallised protest or potential opposition, is
stressed repeatedly, more so than in the 'parent' text of Hall &
Jefferson (1976), which admits degrees of SCs, more or less distinct.
Both, however, deal with juvenile groups, movements or cohorts,
almost to exclusion. A this stage, it would appear that older peoples'
roles in SCs are strictly those of spectators, opponents or supporters,
enemies or fans, never full members.

Here as elsewhere in Hebdige's text SC appears as something of a

fuzzy set, developed around a small set of instances, notably the punk
movement, targeted more on demonstrating the power of a semiotic,
symbol-reading type of analysis, than on developing a general analytic
concept, i.e. a complete and exhaustive classification of all more or less
deviant, distinctive, or 'at variance', life-styles or life-forms or social
movements. A model for research, not a definition, is proposed.

Most writers still tend to attribute an inordinate

significance to the opposition between young and old, ..
rites of passage ... What is missing ... is any explanation of
why these particular forms should occur at this particular
moment. (Hebdige 1979:73)

There is mention of a sequence of successive juvenile movements, some

of them specified (teds, mods, ska, rastas, hippies), to which others
could be added, at least from dada and surrealism on, through the
swing freaks' mass wave of the 30ies, with existentialism, jazzfans,
beatniks, rockers, skins following, and further taggers, hip-hop, grunge,
'generation X', and 'XTC', to house, techno, scratching and what not;
faster changes and smaller staying power over the years, it seems.
Subculture, or the Sickness unto Death

Hebdige exemplifies a paradigm change, sort of, in anthropology and -

to some extent in sociology too - from functionalism into semiology or
hermeneutics, 'the interpretation of meaning'. Prominent analyses
concern the use of symbols in bricolage, i.e. surprising or shocking
selection and juxtaposition, prototypically punk's safety pin earring25

A half in-, half outsider myself, I have wondered whether Hebdige's

(and similar) accounts would be at all intelligible for a person who knew
absolutely nothing about the Punk movement, its Ted and Mod
predecessors etc. Though he admits to '... a kind of romanticism...'
(1979:138), or fascination more precisely, his book does at times
approach a fan club sort of thing, a cohort or its observers taking their
fancy with them into social science and advancing age.

Much more interesting than this individual criticism, however, is a

general point, so to speak the ‘post-Derrida’ (1974:158): c'est du hors-
texte, ça. The meaning of SCs is hardly possible to grasp through texts
alone; it requires having seen the events, the props and costumes, at
least on pictures or screens; having heard the stories or the music, an
ability to recognise a style by its less obvious details etc. A
commendable start for a total outsider would be the thoroughly
illustrated Les mouvements de mode expliqués aux parents (Obalk et al.
1986), an eloquent resignation of the written text into pictures.

The changes reviewed

Summing up so far, SC before c. 1970 (SC I) implied being: (1)

distinctive, but also with continuities to a dominant culture, and so by
implication dominated, not itself dominant (2) affecting the total life of

25 Jean Genet's Vaseline tube is Hebdige's starting point, the police reading it as a
sign of the male homosexual, most often thought of as a lasting SC, not a passing
stage; a 'master status' (Hughes), however unofficial. As a sign, his tube will disclose
rather than signify; unlike punk's safety pin it is not for willed display. In Peirce's
terms it's an index not a symbol, signal rather than sign.
 Sosiologisk årbok 1999.2

its members, (3) locally based, (4) closed or kept apart, (5) not (often)
restricted to youth or other age cohorts alone.

In short, SC I is (1) distinct, (2) total, (3) local, (4) not widely known,
and (5) inter- not intra-cohort.

After, the typical use of the term has changed considerably. SCs are
still distinct albeit with continuities, but further the weight is rather on
what SCs are not: not entirely closed and certainly not little-known; not
'counter culture' cf. above, i.e. of symbolic or indirect resistance, not
outright, conscious or political protest, not (often or very) delinquent;
not absolutely total, i.e. members can to an extent pass in and out of it
and remain members; and not local, i.e. not having clear geographical
borders, although some SCs celebrate 'sacred', symbolic, originary
places such as Graceland, King's Road or Woodstock.

In short once more, SC II is still (1) distinct, but (2) segregative26

rather than total, (3) widely, even generally publicised, i.e. receiving,
provoking and being provoked by dominant media attention, (4) an age
cohort, typically a group of youth in the late teens or early twenties -
and later, as typically, revived or an object of nostalgic attention as that
cohort and its older fans advance in age. SCs are above all (5) new,
selective '... expressive forms ... each (moving) through a cycle of
resistance and defusion...' (Hebdige 1979:130, 132).

SC IIs are not fields (champs), not autonomous social

systems

Gottdiener (1995:243-52) gives a vivid account of how he first

discovered and gradually learned to decipher or 'read' punk, its music,
style and ideas. Leaning on Hebdige but even more on later works by
Marcus (1989) and Savage (1992), he traces a main root of punk in

26 Hannerz' (1980:255ff) term, a network type with subsets kept apart albeit not
entirely.
Subculture, or the Sickness unto Death

situationism, personified in the Sex Pistols' Malcolm McLaren, who had

a background both as an activist in the Paris of May 1968 and in Guy
Debord's L'internationale situationiste. Marcus, according to
Gottdiener

... shows how McLaren wedded his knowledge of

situationism and the enrage (sic) student group of Paris,
1968, to the sale of clothing. Wanting to broaden the
market for his boutique items, he promoted a rock band
of dubious musicianship as the standard-bearers for the
new look. McLaren turned situationist ideology into a
commodity, first through fashion, and then through rock
music. Marcus shows how Punk, as the commodification
of anarchism, succeeded beyond anyone's expectations.
(1995:251)

He criticises Hebdige, who '...could not decipher the code of Punk'

(1995:249), a major shortcoming for a researcher who aimed exactly
for that - if indeed he's correct, for Hebdige did surmise the root
specified by Gottdiener/Marcus above. Hebdige succeeds, I think, in
explaining some noted punk symbols such as the much-adoed safety
pin, chains, plastic etc., which stand for pain, poverty and being
dominated — but, all flaunted as ironic 'jewellery', ‘fashion’ etc. as
against 'real', expensive earrings, necklaces, silk. The historic root in
pre-punk's contrast to and envy of Black, immigrant Caribbean youth
culture (ska, reggae), is less convincing though: The differences are
clear but their influence not really demonstrated.

Both Gottdiener and Hebdige, however, remain punk fans, more or less
fascinated by the phenomenon.

Similar cases of fascinated nostalgia are well known in Norway as well.

With hippie and ultra-leftist movements waning in the late 70ies, new
juvenile groups emerged, practising illegal occupation of vacant housing
etc. For some years they celebrated the custom of 'the night before the
 Sosiologisk årbok 1999.2

1st of May' - youth drinking and dancing in Oslo's city streets,

including occasional vandalism, looting and clashes with the police. The
morning after, the usually so quiet city streets would be full of debris
and reek of lachrymogenes. There were studies made, by
sympathisers/participants (e.g. Fryjordet 1986), supervised by
sympathising post-gauchiste senior researchers27. The events came to
an end in 1985, by shrewdly organised public competition: NRK, or the
local BBC started to broadcast major rock/pop events, irresistible for
the young people involved, that very night.

Who, then, are the instigators of SCs? In the old sense (SC I) this was
by and large an insulated thing, with few or restricted outside
influences. Not so in the recent sense: We cannot really speak of a SC -
SC II - without acknowledging the major influence of the media, both
as willed and provoked from within a SC, and as best-selling headlines
etc. constructed from without it. Stan Cohen's (1972) inventory
concept is in point, the exaggeration and distortion etc. required to
depict SC as a 'folk devil', a marketable commodity — first a scare,
later, 'defused' as chic mimicry or play-along. For a contemporary SC,
public attention, or 'visibility', equals life; it simply can't emerge
without.

Noteworthy, too, is the case of the SC researchers themselves. A

contemporary SC with no media attention cannot be, agreed. But what
about a completely unresearched case? Aren't their - our - fascination
and its role in subsequent teaching as required?

Take Punk, then, was it mainly McLaren's personal lucky conspiracy?

Or was it the work of the media, the music and its stars, the fashions?
Cohen's inventory idea is a form of labelling really, or 'taking stock',
but by the media mainly. Now what about the stocktaking of others,
participants, passers-by, sympathisers, relatives, readers/listeners/
viewers, 'worriers', police, schools, trend-watchers or brokers looking

27 Such as Terje Rød Larsen, today top-rung UN adviser on the Israel-Palestine

conflict.
Subculture, or the Sickness unto Death

for new market ideas — once more certainly not forgetting the
researchers them/ourselves? Our answer is that a present SC cannot
well arise and last its brief life span without the efforts of all these types
of activities. So a SC is certainly not the work of its members alone,
however involved, fascinated, devoted — or 'desperately not wanting
to be swallowed by the machinations of distant, outside forces', cf.
below.

Fennefoss (1996) discusses a case in point in a study of 'youth events'

in a Southern Norwegian town. There was agreement that 'something
happened' but not on what label would fit. A policeman who caught a
glimpse of Fennefoss' field note form with the subheading 'rebellion'
(Norw. 'opprør') cried out in protest to his superior, 'he's calling it a
rebellion!! Local definitions were 'riots', or 'disturbances', 'hooliganism'
or 'noisy youth' but certainly not anything near 'rebellion', despite the
fact that on occasion, shop windows were broken followed by some
looting.

In conclusion Fennefoss embraces Bourdieu's idea of 'a struggle over

classifications' (Bourdieu 1985), or jeu de champ, illusio. Any field is
constantly (re-)constructing itself, always as a mixture of resignation
and new initiatives. We note the fact that the 'primary field' - the noisy
youth - has no control over in what category their activities will belong
in the end. Other players, border actors or members of other fields
(champs) are as or more decisive: police, local and national press, other
media, local politicians, parent groups, scared or understanding
neighbours etc.

Desperately social

Our task was to demonstrate a link between being a SC member and

Kierkegaard's conception of despair. Summing up so far, what have we
found? Does joining a SC imply an amount of '... desperately (not)
 Sosiologisk årbok 1999.2

willing to be oneself'? To an extent, yes. Juvenile prospective members

seek and try out new identities, in despair because there is no going
back, no remaining a child28. Some overshoot, a few hit bull's-eyes,
and others, the majority, try less hard.

But this is by far not the whole story. The error of a plain positive
answer lies in its tacit assumption that the relevant facts are SCs, their
symbols and young aspiring members, and nothing else. If anything,
we have demonstrated that there is a wealth of other agencies, non-
members mostly, who play decisive roles in forming the SCs' life-cycles
- in fact that this is the crucial aspect of the major change of phase from
SC I into SC II (cf. above). Why, even youth itself is (paraphrasing
Foucault) 'a fairly recent invention', born from the ban on child labour
and the rise of compulsory education. Contemporary SCs are nearly
approaching the role Baudrillard assigns to terrorism: '...masses, media
et terrorisme dans leur affinité triangulaire' (1982:62).

The limits of Kierkegaard read as an individualistic position becomes

evident. To-day, 'chacun est renvoyé à soi. Et chacun sait que ce soi est
peu' (Lyotard 1979:30). Self-made selves are poor propositions, inside
and out of SCs. So we have recourse in the sociological reading - or
further elaboration - which we called 'social despair': the anguish of
having no Other, or of being dominated by, or of dominating, our
Others out of their essential role.

Briefly, if you consider taking up SCal ways, how can you know that
you're not in fact a media product or image - 'being lived, not living'?
That is indeed the fate of the aspiring diasporic punk, or house etc.
adherent: Read the signs from afar and start by copying! Conversely, if
you try, McLarenwise, to create deeds or symbols of your own, watch
out or you'll be an invisible media director, using media inertia or
stereotyped responses against themselves yet down the stream to
'defusion'.

28 Des yeux purs dans les bois/cherchent en pleurant la tête habitable (René Char).
Subculture, or the Sickness unto Death

Both alternatives may be enjoyed, of course - taking up the uniform, or

planting potentially splashing ideas. But typically, not for long - for the
suspicion, approaching despair, will arise: My Others aren't so different
after all. So, as mentioned, when a SC comes of age it survives as
nostalgia - most often bleak.

The third possibility, that of not seeing that you have an Other, would
seem to be simultaneously the most promising and most desperate of
all. Sennett's 'culture of presentation' from The fall of public man
(1974) offers one model29: Today, all of us have a repertoire of distinct
ways — splendidly both given and taken at face value. Even
respectable Daniel Bell is said to have proposed a 'straight in the
morning, hip at night' formula. Anything goes, provided it's well
enacted. No tomorrow, no Other, nothing but presentation. Nothing
but surfaces, not even below or behind surfaces. Bring in the clowns!
Or have they/we been here always?

Yet these three 'social despair' types all share a degree of

consciousness, as a tinge at least, not often outspoken30. Which brings
us back, both to Kierkegaard, and to that great, overarching
'generalised Other', the dominant culture. Kierkegaard's text starts with
reflections on despair 'whether or not it is conscious'. We've mentioned
above that 'the despair of totality is to lack divisibility', and vice versa.
As a form of despair this strikes even in the absence of all
consciousness, of all desperate reflections.

And this is the specific form exactly of totality, of the dominant culture,
the 'main street' or main stream of 'just plain folks' or 'decent, ordinary
people'. Such people know, or surmise, that they're are everything,
society's heart or backbone, yet have less and less an idea of what that
'everything' really is: Perhaps just Adorno's (1970) misgelungene
Kultur, Culture as failure?

29 His most recent book (1998) outlines markedly different models.

30 Baudelaire's spleen is a marvellous opposite case, "... au fond de l'inconnu pour
trouver du nouveau!"
 Sosiologisk årbok 1999.2

And the less they/we know, the more they/we need the comfort of
conspicuous cases of what they/we're not. This is SCs, or any similar
ostentatious contrasts, in their main social role, being played, not
playing: They serve to save the dominant culture from its own,
increasing, non-coherence.

Post-SCs: Intra- or Juxta-Cultures, or 'a circulation of

SCs'?

Both Hebdige's and Hall & Jefferson's books are by now past their
teens. Paul Willis' (1990) more recent Common culture may have been
first in outlining a third phase, a definite if not widely publicised move
away from SC studies conceived as movements of juvenile symbolic
resistance. Willis credits Geoff Hurd with the idea that:

... a spectacular subculture is strictly impossible because all

style and taste cultures, to some degree or another,
express something of a general trend to find and make
identity outside the realm of work (1990:16).

Also, in Hall and associates' five recent volumes for the Open university
press (1997), the same change is pervasive if not really highlighted. For
example, the words SC, and even 'youth', 'juvenile', 'age', are rarely found
in the indices, and if so, more used by fringe, not central co-authors.
Instead, a general model for cultural studies is offered, 'the circuit of
culture', a circle involving 'regulation, consumption, production, identity
and representation' – all interrelated but with the latter on top; the
production and circulation of meaning or sense, to phrase it simply. For
example, in their Story of the Sony walkman (1997), the focus is on an
artefact not produced for SCal use alone.
Subculture, or the Sickness unto Death

Further, in one basic inspiration for SCal and cultural studies, Hoggart
(1957), his resilience concept – ironic distance to the products of mass
culture – is a fairly widespread trait of the working classes, i.e. a
majority of the people. Similarly for Raymond Williams' (1958, here
quoted after Willis’ 1990) catch-phrase, 'culture is ordinary' -
widespread once again.

This would seem to open the field for numerous lesser, or less 'visible',
movements, such as bridge or chess playing, short-lived 'crazes' such as
Rubik's cube, or the perennial da-fort of the yo-yo. Or 'cults' built
around films, videos, CDs, stars or other stage or media products. Or
'alternative' movements, around astrology, witchcraft, or other 'arcana',
macrobiotic food, and no end of exoticism gaining followers. Or
collecting, or hunting, knitting, bingo - not forgetting Eliot's precursory
of inter alia 'dog races, dart boards, boiling of cabbage' etc.

Some of these are more properly called leisure activities, or more or

less well-bred pass-times. Immoderate adherents may certainly be 'at
variance', even 'deviate' from the 'larger' or 'dominant' culture. Yet in
moderate form they are most often acceptable, recognised 'variances',
not threatening, 'visible' or headline-hitting; routine attention, not news;
humdrum, not scandal. Some, though, may have a past of scandal,
even persecution ('post- or ex-SCs' such as jazz, rock) while most have
been acceptable hobbies all along (intra- or juxta- i.e. side cultures).

Bridge, bingo etc. may sound boring to some. But does social science
know beforehand, without closer study, that the symbol use in such
contexts is less creative, even less of a 'resistance', than that of noisier,
more 'visible' youth cohorts? We do know, however, that cultural
studies don't really take off until difference emerges. Whosoever says
culture, says difference, hierarchy. The tradition of a 'cultural analysis'
which knows how to create a commotion but no animosity is, may I
say, barely supportable even if well supported.
 Sosiologisk årbok 1999.2

Concluding remarks

Here is the basis of dominant culture's own 'sickness unto death' or

despair — that of not having an Other - our worse and more basic
despair than Kierkegaard's. Total unity cannot be, it has to be
established in contrast to - something else, something different, 'at
variance': an Other, a deviant group, a SC. If one of these sides is
impaired, the other will suffer as well, as a result, unless Alterity is
recast as a challenge, a potential for Ego change, not a mere contrast.

In Kierkegaard's terms, 'The despair of infinity is to lack limits'. A

whole will have to struggle trying to build its own bounds. Durkheim's
theory of punishment comes to mind: 'Punishment is above all designed
to act upon upright people ... its true function is to maintain social
cohesion intact...' (1893/1964:108). It’s by highlighting and ostracising
contrast that ‘the moral majority’ maintains its shady self-image.

Contemporary SCs, we have suggested, are more and more diluted,

short-lived, and machinated by the marketing interest rather than borne
by participants' enthusiasm, then over time there will arise a need for
finding fresh, or longer-lived, or more conspicuously variant or deviant
SCs or 'post-SCs', able to create new, striking, 'offensive' symbols etc.
They will come, make their headlines, pass their summit and end as
'diluted', but with the requisite power to shock, which is exactly what a
weakening dominant or super culture needs. Take McLaren's case,
which made his point plus a whole movement 'despite resistance',
hence a case of power in Weber's classic sense. Later, lesser, ephemeral
cases such as Generation X (Coupland 1992) and Generation XTC
(Böple et al. 1997) are market, not movement successes, comparatively
powerless31 We may safely predict that there will be more to come,
both milder and wilder.

31
Though there are some 30 titles, – books, videos, games – related to the
Generation X trademark found on ’the world’s largest bookshop’. Some would-be
SCs have left the streets and hit the web screens.
Subculture, or the Sickness unto Death

There is also the case of Baudrillard (1997), a case of parallel thinking

from a different field - 'high art' and its decay. For example Warhol
doing his Campbell soup cans in the 60ies was brilliant, transcending
whereas Warhol repeating himself towards the end of his career
vraiment nul, only pastiche, repetition, old hat, not even travesty.
Similarly for 'neo-punk', 'neo-tagging' or similar movements: What was
shocking and revealing some decades ago can hardly be much else than
boring today.

Based on the work of Sarah Thornton it has been suggested that ‘sub-
cultural capital’ is short-lived32 . Very credible indeed, but are not the
elements of host, dominant or hegemonic culture becoming as short-
lived these days? In the words of Yeats’ well-known poem, “Things
fall apart, the centre cannot hold”. That was 80 years ago, yet no less a
most fitting phrase today. Perhaps even what’s left of hegemony is
becoming fragmented.

Some of my students have assumed that I am against SCs in theory or

practice. I’m not; I propose retaining the concept, only softened and
widened, so as to counteract youths’ and the media’s near monopoly
of it in recent years, and to open it up for the less conspicuous and
marketable movements and social relationships, tentatively called
micro-, infra- or juxta-cultures. And not less, open for studies of
elements of what used to be hegemonic culture, as if they were
constructed much like what subcultures used to be.

32
Oral communication from colleague Willy Pedersen.
 Sosiologisk årbok 1999.2

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