Bennett, Joe. "‘And What Comes Out May Be a Kind of Screeching’: The Stylisation of Chavspeak in Contemporary Britain." Journal of Sociolinguistics 16.1 (2012): 5-27.

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Ethnicity and class are key in academic discussion of the Chav, and in this context they prove to be interwoven and inexorably slippery. Just as previous academic discussions surrounding ethnicity challenge assumptions around whiteness, privilege and discrimination, an equally labyrinthine picture is drawn on the relationship between class and the Chavs, and on the practices of exclusion and symbolic to which they are subject. Chavs as “Wrong” Consumers chav, n. Etymology: Probably either < Romani čhavo unmarried Romani male, male Romani child (see chavvy n.), or shortened < either chavvy n. or its etymon Angloromani chavvy. Brit. slang (derogatory). In the United Kingdom (originally the south of England): a young person of a type characterized by brash and loutish behaviour and the wearing of designer-style clothes (esp. sportswear); usually with connotations of a low social status.

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Kehily, Mary Jane, and Anoop Nayak. "Charver Kids and Pram-Face Girls: Working-Class Youth, Representation and Embodied Performance." Youth Cultures in the Age of Global Media. Eds. Sara Bragg and Mary Jane Kehily. London: Palgrave Macmillan, 2014. 150-165. Renouf, Antoinette. “Tracing Lexical Productivity and Creativity in the British Media: The Chavs and the Chav-Nots.” Lexical Creativity, Texts and Contexts. Ed. Judith Munat. Philadelphia: John Benjamins Publishing, 2007. 61-93. Foucault, Michel. “The Subject and Power." Michel Foucault: Beyond Structuralism and Hermeneutics. Eds. Hubert L. Dreyfus and Paul Rabinow. Brighton: Harvester, 1982. 777-795. Since that however, the chav has become somewhat of a fashion icon. Whereas before to dress like one was frowned upon, now fashion houses everywhere have begun to look to the chav for inspiration, and more often than not, collections have been largely based upon what chavs wore when they came to the fore in the Noughties. Now the ‘lad’ culture that is associated with chavs has been appropriated in the fashion industry and it is not hard to see the impact it has had. @ Mehmet Ali Kaya via pexels Chavs and Burberry Subcultures have always played an important role in the fashion world: big brands take and rework them according to their own style vision. But the phenomenon of the so-called ‘ chavs’ had such an impact, both aesthetic and economic wise, especially on a historic and elite brand like Burberry, to represent truly a unique case. During the years the English fashion house has had its ups and downs, and after having been the most desired and copied brand of the 2000s, is now having to deal with the elimination of unsold goods worth 32 millions euros. Who are the chavs

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Taking into account Bennett’s notions of lifestyle, I would argue that the choices taken by the working class youth are an effort to attain an identity, to be realised and accepted in a community in which they believed they are ostracised. This conclusion was also drawn by the Centre for Contemporary Cultural Studies who believe the chav phenomenon can be “a reaction to analogous transformations in working-class identity, community and culture, now taking place in the context of consumer capitalism.” Furthermore, the theory of delinquent subculture could be applied, developed by Albert K. Cohen. He believes that the reason for delinquent behaviour was an uprising against the middle class society’s perception of what society should be. He states the delinquent subculture, “takes its norms from the larger culture, but turns them upside down. The delinquent’s conduct is right by the standards of his subculture precisely because it is wrong by the norms of the larger culture.” A Google image search for Chav conducted on 8th July 2020 yielded, in 198 of the first 200 images, the pictures of white youth. In popular culture, Chavs are invariably white, as seen in shows such as Little Britain, The Catherine Tate Show and, arguably, also in Paul Abbott’s Shameless.

It has to do with Burberry, adidas pants, Victoria Beckham and the Nike Air Max Tn

In actual fact, such a simple “uniform” had much deeper social implications. It’s worth highlighting that chavs were usually young boys and girls belonging to the English working class. Sons and daughters of workers, hairdressers, salesclerks, part of the working-class world, very often living in council houses in Northern England, but also Ireland and Scotland. Chavs were usually poorly educated and had a brash, loutish and sometimes antisocial behavior, for which they were often compared to hooligans. Many believe that this word should not be used anymore, because it’s considered offensive and racist towards the English middle class, which in this way is discriminated and denigrated. Nayak, Anoop. "Displaced Masculinities: Chavs, Youth and Class in the Post-Industrial City." Sociology 40.5 (2006): 813-831. Another theory that can be applied to the chav phenomenon is the theory of anomie and strain developed by Robert K. Merton. This theory when applied to the chav phenomenon would suggest that chavs divulge in transgressive behaviour as a result of culture and the structure of society itself. He echoes the fact that all of society shares the same values and goals. The theory asserts the reason for chav behaviour is due to a retreat from social norms as a consequence of unequal social opportunities causing the youth to drop into deviant subcultures. Taking this theory a step further we could interpret the culture of chavs a rebellion, which aims to seek new goals, such as creating a new identity or culture solely to differentiate themselves from those who distance themselves from chavs due to ignorance. Tyler, Imogen, and Bruce Bennett. "‘Celebrity Chav’: Fame, Femininity and Social Class." European Journal of Cultural Studies 13.3 (2010): 375-393.

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Martin, Greg. "Subculture, Style, Chavs and Consumer Capitalism: Towards a Critical Cultural Criminology of Youth." Crime, Media, Culture 5.2 (2009): 123-145.Maffesoli, Michel. The Time of the Tribes: The Decline of Individualism in Mass Society. London: SAGE, 1995. Tyler, Imogen. “Chav Scum: The Filthy Politics of Social Class in Contemporary Britain”. M/C Journal 9.5 (2006). 7 July 2020 < http://www.journal.media-culture.org.au/0610/09-tyler.php>.