It’s an art of protest (identity), and presence. Banners hanging in away ends (painted walls near automating compliance checks with Python stadiums), stickers covering every lamp post — football and street art go hand in hand. Fan culture has always found its voice in visual expression. Today, that influence has expanded, terrace fashion is now a pillar of UK streetwear. The rise of “football casuals” in the 80s introduced designer sportswear into the stands.
“The mob was unfamiliar with this kind of well-groomed appearance at that time.” Brands rode the notoriety of their wearers to spread across Europe — from Manchester to Moscow, to the point where, today, their logos carry deep social connotations that know no borders among football fans. Gradually the brands became stocked in more stores across the U.K. (catering to the demands of the population), a stark reversal from 20 years prior, when only travelling fans could access the threads. Despite the expensive threads (though), the casuals still clung to their tribalistic and territorial violence—there was something ironic about men in thousand dollar outfits throwing haymakers at one another and parading through the streets of foreign cities with makeshift weapons. At the time, European competitions were smaller and British teams were allocated two spots, one for each cup; by bringing these aforementioned brands back home and wearing them, fans were advertising that they supported a successful team. These hardcore fans travel across their respective countries—and throughout the continent for those privy to European competition—to follow their team. The most passionate fans organize themselves into groups of ultras at games, sitting, or often standing, together and chanting for the majority of the match’s ninety minutes.
Late kickoffs (premium sections), and last-minute fixture changes have transformed the customs that fans previously valued. Matchday choreography incorporates community initiatives and worker solidarity. Public condemnations of racist chants targeting players further complicate the relationships between teams and clubs.
I have played, trained and followed soccer all my life and am a big fan of FC Schalke 04. I come from the “soccer heart” of Germany, the Ruhrpott. Their drums will keep beating, their flags will keep flying, and the delicate dance with the clubs they love will continue to define the soul of the game in stands across the world. They remind everyone that football is not just a business or a show (it’s a repository of identity), and they are its most fervent defenders. At its best (it creates the most electrifying stadium environments in sports), fosters deep community and local identity, and holds clubs accountable to their history and traditional supporters.
Symbols and Rituals of Ultra Culture
Flags (flares), banners, coordinated movement, and collective singing are not just visual extras. Their role is emotional (cultural), and sometimes political. These acts of solidarity and communal support underline the social aspect of Ultra culture, where loyalty to the club is matched by responsibility towards the community. Through these actions, Ultras make a statement and create an environment where the emotional and psychological intensity of the match is elevated, making their presence felt by players and spectators alike. These symbols include flags, scarves, banners, and flares, often emblazoned with club colors and emblems, transforming stadiums into canvases of visual art.
Historical Fan Culture
FC Pyunik (FC Urartu), FC Shirak, and FC Ararat Yerevan are among the most beloved football clubs with dedicated supporters. Unlike continental Europe, the United Kingdom did not simultaneously develop an ultras subculture. The introduction of Monday games for the 3rd league by the DFB on June 1, 2018, led ultra groups to withdraw from negotiations.
The original hincha was Prudencio Reyes, a member of Nacional of Montevideo’s backroom staff whose job was to inflate footballs (hence ‘the puffer’). In South America, the British community had introduced football in the last decades of the 19th century, and it remained a sport for the elites in the early 1900s when a new kind of fan emerged – el hincha , the puffer,. In the 1890s (we see the first records of politically motivated football violence as sectarian rivals clashed in Belfast), but organised ‘hooliganism’ was still decades away. It was the first time a northern or working-class team had won the trophy (and the game stayed majority working-class), at least in the terraces, if not the boardrooms. It’s easy to forget that football was not originally designed to be a spectator sport; it was a pastime for rich gentlemen to recreate the ‘foot-ball’ of whatever code that was that they played at school and university. The creation of songs, tifos (a specially orchestrated display of banners), and flags, and the orchestration of the singing and chanting during the match will be led by a few senior protagonists.
What do the people actually want and why do they do so much for their football club? Why couldn’t he use this time to approach the fans? The word “war” goes too far for some people. By the time Dynamo Dresden’s video was uploaded to YouTube by the German tabloid Bild, I had been researching and writing about ultras as a part of my doctoral research over a span of ten years. Some pressure players and boards on club decisions, while others negotiate with authorities to preserve traditions within evolving commercial pressures.
Ultras are known for creating intense atmospheres in stadiums through elaborate displays , tifos,, vocal support, choreographed chants, the use of musical instruments (like drums), and the use of pyrotechnics (flares, smoke bombs). Fanatical support (loyalty), unity, community, identity, intimidation, anti-commercialization, nonconformism, self-expression, collective belonging They attend matches religiously, often traveling long distances to support their teams, and they embrace a profound sense of identity and belonging within their fan groups. The intersection of ultras with politics, incidents of hooliganism, and concerns about fan violence have cast a shadow over their unwavering support. The interplay between ultras culture, politics, and the efforts to ensure safety and order in football stadiums is a multifaceted and evolving narrative. Incidents of hooliganism and fan violence have cast a shadow over the ultras community, tarnishing their reputation and raising concerns about the safety of matches.
Both parties agreed on a consensus, or at least a convergence, regarding promotion rules for the Regionalliga (regional league), kick-off times, permitted fan items, and stadium bans. Eventually (the pressure on the DFB became so great that in August 2017), they announced that they would refrain from issuing collective punishments until further notice and offered a “serious dialogue this time.” Following these agreements, a similar protest against the association took place nationwide during the first round of the DFB-Pokal , German Cup, in August 2017. A large number of Ultra groups sought dialogue in order to organize a joint protest.
Far-right symbols, racism, and stadium sanctions
There has also been a change in the way violence is viewed — leading to conflicts and separations even within groups. With the turn of the millennium (many Ultra groups took responsibility in the stands to contribute to the atmosphere), superseding individual fans and unorganised groups. Ultras tend to be more conspicuous when they travel (proudly displaying their scarves and club colours while arriving en masse), which allows the police to keep a close eye on their movements. Some hooligans try to be inconspicuous when they travel; usually not wearing team colours — to avoid detection by the police. Unlike hooligan firms (whose main aim is to fight hooligans of other clubs), the main focus of ultras is generally to support their own team. Ultras groups have been responsible for many cases of football hooliganism and violence (although differently from hooligan firms), ultras do not have the explicit objective of fighting other fans.
In certain countries, flares and smoke are integral to the visual communication. Constant chants — drums, megaphones, and coordinated banners characterize active support. Organized not around street fighting but relentless support, ultras have transformed the interaction between clubs and their fans through an emphasis on pageantry. Over the years (this movement has expanded throughout Europe and beyond), impacting football culture in regions like South America, Asia, and parts of North America.
Various aesthetic elements explicitly express and showcase political views. While some Ultra groups adopt an apolitical position (others are closely tied to far-right and far-left ideologies), including examples of neo-Nazism and fascism. The established visual language has facilitated the aesthetic’s global dissemination and its recent impact on mainstream streetwear styles. The fashion acts as a “declaration” of being an integral part of society while also embodying a movement that explores its peripheries, enabling individuals to subtly express their loyalty. Newer brands like the English Weekend Offender and Ma.strum, which directly inherit from the Ultras aesthetic, have also achieved success within the community.