Ethnographic Gameness: Theorizing Extra-methodological Fieldwork Practices in a Study of Outlaw Motorcycle Clubs

This article theorizes the fieldwork experiences that I gained while studying outlaw biker subculture. Drawing on Bourdieu’s practice theory and Goffman’s dramaturgical interactionism, I argue that ethnography in practice is pre-disposed by the ethnographer’s primary habitus, which shapes symbolic interaction. To substantiate this claim, I disclose my own upbringing in a troubled working-class family and my personal ties with outlaw bikers, both prior to and beyond my research. This article then illustrates how my habitus helped me to compensate for the vagueness of ethnography in theory with regard to three recurrent issues of fieldwork, which are the practices of (1) approaching/entering the field, (2) negotiating participation, and (3) managing (un)fortunate circumstances. After reflecting on my cleft habitus as the buddy and/or researcher in ethnographic practice, this article concludes with the metaphor of gameness. This concept, which is borrowed from early prize fighting, is used to outline and label the ideal-type of the ethnographer who is well-suited for the immersion into deviant, criminalized, or otherwise culturally elitist fields.

Outlaw Bikers and Patched Street Gangs: The Nexus Between Violence and Shadow Economy

Outlaw bikers, patched street gangs and violence make good headlines and stimulate fierce rhetoric in politics, but does this reflect the nexus between gangs, violence and crime? This article analyses gang membership in Aotearoa New Zealand and the nexus between violence and the shadow economy. Patched gangs as a deviant sub-culture have a long history in Aotearoa New Zealand. Drawing on the cultural tenets of the outlaw bikers of North America, outlaw bikers and patched street gangs grew to such an extent that they now have a presence in most towns and cities in Aotearoa New Zealand. One of these tenets is violence and sets patched gangs outside the standard characteristics of hyper-masculine groups: violence also makes gangs well-placed to control areas of the shadow economy. This paper seeks to locate gangs in the cultural landscape of Aotearoa New Zealand and interrogate what attracts young men to these groups applying General Strain Theory. This paper also investigates the tenets of gang culture with a focus on violence and the role it plays in dominating aspects of the shadow economy. Future trends in the face of an increasingly international gang landscape will be considered while issues in obtaining accurate data on gangs will be discussed. It is the author’s contention that increased economic inequality will see gang membership rise with a move by some groups to position themselves to further control the drug trade through the threat or use of violence and the utilisation of transnational networks. The author also contends that some gangs will resist such moves towards organised criminal behaviour.

Do offenders have distinct offending patterns before they join adult gang criminal groups? Analyses of crime specialization and escalation in offence seriousness

Researchers have put serious efforts into identifying youth at high risk of joining gangs. Their main focus has been on street gangs, whereas risk factors for joining adult gang criminal groups have received less attention. This study examines crime specialization and crime seriousness prior to gang initiation among 564 adult gang members, 800 outlaw bikers and matched comparison groups of offenders (up to three offenders convicted of the same number of offences) who stayed out of such gangs. The data stem from Statistics Denmark and the Police Intelligence Database. The study findings demonstrate that the gang members and the outlaw bikers commit more serious offences than their non-gang counterparts, but the study also provides evidence that it is difficult – most likely impossible – to identify upcoming members of gangs by paying attention to crime patterns only.

Outlaw and economics: Biker gangs and club goods

Today, outlaw motorcycle gangs are best known for their involvement in an international criminal network dealing in narcotics, human trafficking, and arms smuggling. Law enforcement agencies in three continents have identified groups like the Hells Angels Motorcycle Club, the Outlaws Motorcycle Club, and the Bandidos Motorcycle Club as a major threat to public safety. Before their descent into organized crime, outlaw bikers captured the imagination of the American public due to their peculiar look and outrageous behavior. They dressed in dirty sleeveless leather jackets and Nazi paraphernalia, their arms covered in tattoos of Nazi and White-supremacist symbolism. They drove highly customized, loud, and heavy American bikes—almost always Harley-Davidsons—and despised Japanese vehicles. They were notorious for their erratic behavior, in particular, the propensity to use violence in an idiosyncratic way when interacting with non-bikers and the public display of nudity and sexual practices. Unlike standard treatments of outlaw bikers, which draw from criminology, sociology, and psychology, I propose an explanation for these seemingly irrational and certainly odd practices rooted on the economic approach. Following the literature on the economic theory of religious sects, I argue that these odd practices served as effective obstacles to the ability of outlaw bikers to free ride on the club goods provided by these organizations.