What Is the Best Way of Explaining Football Hooliganism?

What is the high hat right smart of explaining football game game game malicious mischief? Serious sport has nothing to do with fair play. It is bound up with hatred, jealousy, boastfulness, disregard of all rules and sadistic pleasure in witnessing violence. In different words it is state of war minus the shooting. (Oswell, 1945) The best way to explain football goonism is to perceive it in the same scope as war. c ar war, football hooliganism has different factors that all contribute to the overall culture.Although the goal of for each one is initially considered as overtly different war, to some, is demonstrated as a positive thing, especially indoors the social movement of futurism, season football hooliganism is, as a whole, a negative as portrayed mostly by the media at that place atomic number 18 however, correspondentities among the two that welcome yet to be further explored. To demonstrate this I allow get hold of further insight into, what I believ e are, the similarities of war and football hooliganism. I leave do this by studying and explaining the three main attributes of each, which are Territory, maleness, and the chaste laws each social radical watch overs.With territory I get out compare how the two groups defend and protect their homelands and how they achieve a adept of pride by geting someone elses land. Although they conduct this in different ways, I will hopefully be able to posit how similar their work at of achieving this are. with the study of maleness, I will explore the typic importation that each present, in commit to achieve a high stead of universe a real man. How they rail off their rivals is besides studied, in order to make them feel less worthy or manly, including how fashion and supply play an important role.Before concluding my findings, I will explore how good codes set internal laws within each social group, to which each essential stay in their realms of involutioning, focusin g specifically on the rule that non-combatants or noncombatants are not to be harmed during combat, and how each group distinguishes combatants and civilians from one an new(prenominal). I will support my claims by using my stimulate methodological search in which I audienceed an anonymous football hooligan, who we will name as Darren I will similarly use Anthony Kings The post-modernity of football hooliganism (1997) ledger article, T. W.Reesers Masculinities in theory An introduction, and Michael Byers Understanding international law and armed strife War Law (2005). By using the diverse sources, as utter preceding(prenominal), I hope to be able to support my claim that football hooliganism provide be explained in the same context as war, through with(predicate) three important components Territory, maleness and clean-living codes in which I have identified similarities among the two social groups. Hooliganisms central confrontation heterogeneous the pickings of the ends, where fans would take hold ofk to infiltrate the opponents terrace and assert their claim to the space.This ritualistic combat was hyperbolically described as war (between nations) by numerous fans, but rarely involved the conquest of a complete terrace. (King, 1997) The higher up quote seducen from Anthony Kings article on the post-modernity of football hooliganism shows us that the idea of hooliganism has similarities with the concept of war. This is not only shown through my own evidence, but also by football hooligans themselves. During colonisation, the British phalanx would claim other territories in different countries and claim them as spark of Britain.They would do this by capturing towns and cities, and forcing the surrender of the national people. The ultimate aim was to protect Britain and also show the world that we were a strong, independent outlandish, with a powerful army, that could take over other nations with ease. Today, war is conducted diff erently. Colonisation is a thing of the past, kind of of taking over and claiming other nations, the British army demonstrate their front in other countries, and set up base camps within un effn towns as their own to claim these as part of their territory.Football hooligans use a technique similar to that of the colonisation period. On a match day, hooligans will show their strength and power by attempting to claim something of the oppositions. This varies from terraces to pubs, and sometimes to streets. During my interview with Darren, he supported this claim by stating, when asked for an ex programation of football hooliganism, clean taking liberties, going to other peoples manors, in their pubs, taking over, calling them out, support our territory, and taking over theirs (Darren, personal interview, Jan 2012).Most hooligans will confirm that the method of taking enemy territory is trashing the place they have captured. This is significant to the process of claiming territor y as it places a name on the oppositions name, letting them and other firms know that they the aptitude to control, sometimes with the use of specialised stickers with the perpetrators signature (which is usually the clubs emblem and a short message). In basis of similarities with war, when the British army would claim a territory for their own, they would mark it with the union jack signal flag, showing that they were now in charge so to speak.As shown above, in foothold of territory, we can see the similarities between war and football hooliganism through the way in which they twain mark their territory and set about claiming oppositions territory. Within both social groups, soldiers and hooligans both have the belief that they are conflict for something, a higher being than themselves for soldiers it is for Queen and country for hooligans it is for their team and local area. They both organise, plan and create for the execution of their actions, both knowing the risks of their actions, and are willing to take the risks to fight for what they believe is the ultimate cause.According to T. W. Reeser (2010), one way in which to view masculinity is to look at it as an political orientation, instead of an individualised creation. Observing masculinity within this context allows us to see various concepts of masculinity within different institutions and groups. This theory can work on mevery levels and can be associated with many institutions such as the army, sports and the business world. If we view the ideology of masculinity within the army, it shows us that the state needs the army to present themselves as the best they can be, an example being the armys slogan army, be the best.The way in which soldiers are disciplined and taught how to present themselves is all part of their training in masculinity. As a soldier, the provide is what sets you unconnected from the public. It is the symbolic meaning of the uniform and subdivision that a soldier po ssesses that is important in showing others their ideology of masculinity. When we, as the public, see a male soldier, in camouflage uniform holding a gun, we instantly see what is meant to be a real man. The uniform, particularly honorary medals, shows us that the person has served his country and fought against others in battle.The uniform represents the country that the soldier is fighting for and the gun is his weapon that he uses against the opposition, to disarm and hurt them. They affirm their masculinity through arrange and planned attacks, when they succeed in disarming the opposition, or a poke that reaches its target, is a soldiers way of removing the oppositions masculinity and building on their own. Football hooligans follow the same ideology of masculinity that soldiers do. They learn from their peers how to behave and act, and have a uniform to abide by, which, like soldiers, is a symbol of their masculinity.The uniform football hooligans develop is not as much a s tatement of authority, but a statement of fashion. The uniform is known as the quotidian look, which involves wearing top of the inning brand names of polo t-shirts, jumpers, jeans and trainers, and in some cases what is known as the gape coat, a coat which disguises your face but allows the hooligan to see through a pair of inbuilt goggles. They use this uniform to tell each other apart, a way of knowing who is there to fight and who is not. The casual look, its a way of telling people apart, you know who is who. (Darren, personal interview, Jan 2012) Darren supports this in the above quote. The casual look is a uniform which symbolises their masculinity to others slightly them. As soldiers will use their guns as another sign of masculinity and to inveigh their opponents, hooligans instead will use their chants and songs. The chants and songs are specifically created to vilify their rivals, and mostly speak of the opposition as being sexually perverse, tiny phallic references and mocking their sexual performance.This is supported by Anthony King in his article on the post-modernity of football hooliganism. Through the support of a football team, the male fan affirms his status as a man (in the look of his peers and himself) and also articulates the nature of that manhood. A central practice in the re- typography of manhood in football is the communal chanting in which fans participate. Through these songs, male fans re-affirm and re-negotiate the partially sub-conscious idea of their masculinity. (King, 1997)In terms of masculinity within the army and football hooliganism, we can see that the similarities are, the way each uses a uniform and weapon as a symbol of their masculinity. Although the uniform and weapons are different, the way each presents themselves within their uniform and the way they use their weapon to vilify and remove their rivals masculinity is similar. It is a way in which each know who their rivals are. Which also links in with t he moral codes that each social group abides by. Any armed conflict involves two broad categories of individuals Combatants and non-combatants (who are also referred to as civilians). International humanitarian law protects both categories of person, though non-combatants are shield more than those who take up arms (Byers, 2005) In the above quote, Michael Byers explains the humanitarian law that armies around the world are expected to follow. The British army abide by these and use them as a moral code as well as a law. The harming of civilians is prohibited, and only other combatants can be return fired at.As said in terms of masculinity, the army uses uniforms and weapons as a means of telling combatants and non-combatants apart. The harming of an innocent civilian can prompt an official pursuance of the soldier who open fired, unless there is reasonable evidence to claim that they believed the individual was in fact a combatant. Football hooligans also follow a strict moral cod e similar to that of the army. Football hooligans distinguish each other through the fit out they wear and the chants they use.It is an unspoken rule that if someone is not part of the hooligan culture therefore they cannot be harmed or made to participate in the battles that take place. This is shown in a quote from Darrens interview The casual look, its a way of telling people apart, you know who is who We dont just kick the f**k out of a random person, only people who indigence to have a row back. (Darren, personal interview, Jan 2012) This sets football hooliganism apart from just random street fights. With the presence of moral codes, we can see that football hooliganism is more developed and strategically balanced then first thought.It is not simply about fighting like bad-mannered men in the streets, but about the preparation and planning that asphyxiate it, the certainty that where you are going will not be adjoin by civilians who do not want to be part of this cultur e. The consequences of a civilian being harmed is most likely the shame that will be burdened upon you by your peers, and in some cases, taught a lesson in that you will be expected to receive punishment through violence by your peers who are ranked more superior then you.Continuing on the approximation of similarities, the humanitarian laws and moral codes that both social groups follow is similar in the way that each are expected to abide by rules that prohibit them from harming civilians who are not involved in their particular conflict. The consequences of their actions, should they breach this, is the prosecution of themselves through court marshals and/or violent punishment from their superiors. As presented above, we can see that war and football hooliganism have various similarities.This shows us that we can explain football hooliganism in terms of war using three attributes Territory, masculinity and the humanitarian law/ moral codes that both must abide by. Although the ultimate goal can be seen as directly different, it is the way in which both of these social groups plan and participate in their battles. The taking of territory and confirming their presence is similar in that both mark the territory claimed with the use of a flag or sticker.The uniform and weapon is symbolic for both, in the way it presents and confirms their masculinity, whilst create a negative impact on their oppositions masculinity. When fighting, both will abide by the same rules that civilians are not to be harmed in any way, or face the consequences of going against these rules, which involves being persecuted by others superior than themselves. Although soldiers fighting in wars are labeled as passionate heroes, whilst football hooligans are vilified as thugs, we can notice the similarities of the two social groups when placed in the context of war.The addictive adrenaline buzz associated with each group during battle is what spurs them on, gives them the power to keep f ighting, and is what keeps them going back for more. Darren describes this buzz as break off than sex. (Darren, personal interview, Jan 2012) Throughout this essay, masculinity has made a continuous appearance, in some cases it is more disguised, but still apparent. This shows us that masculinity, and proving they have an adequately sized manhood, is the real connection behind war and football hooliganism.Overall, the best way to explain football hooliganism is in the same context as war through territory, humanitarian law/ moral codes and of course, masculinity. BIBLIOGRAPHY Byers, M (2005). War Law Understanding international law and armed conflict. capital of the United Kingdom Atlantic books. p. 9. King, A. (Dec 1997). The Postmodernity of Football Hooliganism. The British Journal of Sociology. 48 (4), p. 576-593. Orwell, G (1945). The clean-living Spirit. London Tribune. Reeser, T. W (2010). Masculinities in theory An introduction. London Blackwell Publishing. Chapter 1.