Body Modification †Deviance in Society Essay

The last decade has seen a dramatic rise in spectacular forms of torso allowance, including the tattoo renaissance and the pheno workforcea of frame lancinate, the emergence of neo-tribal practices like scarification and the invention of new, high-tech forms of luggage compartment art like sub-dermal implants. Therefore, system change practices countenance proven to be an touching field of analyze for sociologists interested in deviance, kindly control, and the social construction of problematic behavior.Much of the sociological research and literary works into these practices fits within the symbolic interaction tradition, focusing specifically on the looks that citizenry define physical structure change, and whether or not they perceive it as be scary or beautiful, dangerous or alluring, seditious or inclusive. This essay explores the connections among body limiting and deviance and seeks to identify whether physical alterations of the body be a rite of passa ge, a group identifier, or a mechanism of negative sanctioning and social control, believed to be key elements in the social construction of deviant self-identities.The origins of the pagan trend of body fitting, contrasted those of nearly all other fads, are thousands of years old. Ever since our Neolithic ancestors invented art tens of thousands of years ago, earth have been decorating the human body, as it is the most intimate of discountvas (Siebers 2000, p. 212). Most sociological theory nearly(predicate) body modification is framed in discussions of labelling and differential association orientations which explain social definitions and the military operationes through which body modifiers learn how to be successful in changing the moods their bodies look to themselves, and to those with whom they come in contact.The name of controversy surrounding the issues of tattooing and stingings is directly rooted in the message that these forms of body modification present . The one subjective feature all of these deviants share is visibility they are all, by definition, overt deviants whose rule breaking is directly apparent. Their deviance is rooted, not in what they have done, or even who they are, except in how they take care (Heitzeg 1996, p.358), therefore, this graphic symbol of deviance is highly diverse with regard to the howand why of rule breaking.In modern mounts, body modification practices plunder be seen as symbolic as they represent the death of formulaic beauty standards and the changeover of new ideals of attractiveness by challenging the classical ideal of the skin as a immemorial smooth closed envelope for the self (Pitts 2003, p.92). Hence, when a soul submits the body to the modification process, it damages the skins base structure and its integrity, which contradicts the western notion of the body as fixed and unchanging.The fact that Western indian lodge is not overtly tribal or strictly racially segregated (Atkins on 2003, p. 99) is perhaps one of the powers why the wideness of bodily appearance in constructing social identity element is regarded so suspiciously. Western civilisation has no memorial of group body modification (Miller 2004, p. 61), and where we have encountered it in others, it has often been regarded as evidence of primitivism and savagery, with efforts make to eradicate it as part of the civilisation process.In western culture, body modification practices have been shunned and friendless as the marks of Satan (Miller 2004, p.37) and traditionally, the Christian body was only marked as a home run of shame. In the last few centuries however, these fallacies have subsided to thoughts of mere loathing of any permanent defacing of a persons body and it has been argued that body modification is no to a greater extent than just circumspection seeking self-mutilation, in which only heathens and criminals engage (Jones 1998, p. 89).The debates concerning body modification and self-mutilation often suggest that individuals who choose to decorate their bodies through tattooing and piercing are driven by harmful impulses that they cannot understand and do not control. Though many charm these forms of body modification as sin and are loath to initiate any permanent modifications beyond those dictated by nature and necessity, others feel that it is a historical footnote about the cultural identity of this era.Though the desire to mark the body does emanate from the inner sense of self, it does not necessarily study as an intentional act of harm to the individualself (Miller 2004, p. 102). physical structure modification, despite its interest in intervening with the physical flesh and creating blood, scars, holes and scars, actually is not a violent practice. Individuals partaking in such body modifications such as piercing and tattooing can be seen to be taking a kind of libertarian spatial relation towards their bodies as these acts of individualised c hoice that demonstrate social independence. Vale & Juno (1999, p.8) believe that amidst an almost universal sensation of force-outlessness to change the world, individuals are changing what they do have power over, their own bodies. by various forms of body decoration, individuals attempt to resolve ontological insecurities of modernism by deliberate self-identification (Pitts 2003, p.113). These are acts of in the flesh(predicate) choice that demonstrate social independence. The wilful act of modifying ones body is not a passive, but a deliberate and successful attempt to direct the gaze of society where the individual chooses. In essence, tattooing and piercing puts control into the hands of the individual control over their body and control over the objectified body, liberating it with ersatz forms of power. Within the realms of body modification, you can take control of what you otherwise could not (Vale & Juno 1999, p. 82).Individuals engage in body modification through pie rcing and tattooing to challenge personal and social invisibility while also adding cultural capital to the bodys surface (Hewitt 1997, p. 112). In part people are using their bodies to winnow out homogenisation of popular capitalist culture. In an era in which large multi-national corporations dominate the socio-economic landscape, tattoos and piercings cannot be great deal produced. They are a personal expression of ones self. Body modification, through ink and flesh, as well as piercing is an act of self-creation. It is a protest of transient socially constructed features of desirability, inferiority or power.It constitutes a statement of control and ownership over the body in a cultural context characterised by accelerating social control and alienation. The human body is a canvas for the expression of cultural ideas of men and women throughout time and about the world. Therefore, arguments of the positive or negative connotations of tattooing and piercing do not often justif y or debase body modifications but seemingly indicate a breakdown between morality and aesthetics (Sanders 1989, p.35).The demographic and imagery of tattoos has undergone profound change and reflects the economic, political and social upheaval that has interpreted place in the 21st century (Turner 1994, p. 70). tattoos and other forms of body modification have become more pervasive in the last couple of decade with a rise in mainstream clientele (Jones 1998, p. 65). unseasoned techniques, artists, technical innovation, professionalism and media attention have helped catapult the frequency and acceptance of body modification in conventional society.Whilst there is a rich history in regards to the ancient practice of permanent body art, a large majority of Western society view it as disruptive, crude, and a form of self-mutilation, seeing tattoos and piercings as marks of disgrace and social deviance (Miller 2004, p.75) whilst often showing little interest in what motivates people t o decorate their body in such a way. However, Maffasoli (1995, p.51) suggests in his research that there is a knockout fascination from outsiders in regards to the art of body modification, although fear of negative sanctioning and lack of understanding regarding the process and the motivational factors of body modification mean people often shy away.This popular interest manifests itself in numerous articles in popular magazines, current affairs television, documentaries, music videos, advertising and film. All of these mediums help to mobilise a basic knowledge and awareness of these modification practices to a larger mainstream population. This extended knowledge and interest has seen body modification practices shifted out of the backrooms of adult bookstores and into heavily patronised, high-technology shop-front studios. With middle-class customers increasingly entering the body modification arena (Sanders 1989, p.27) these practices are becoming less taboo and are no longer just the theater of bikers, sailors and social misfits.Tattoos and piercings not only give power and a sense of control to the individual but permits them to record ones own history and developmental milestones on the body, therefore for some, body modification has a deeper meaning, serving the function of indelibly marking into the fleshsignificant events in their lives (Favazza 1996, p. 92). A twenty-eight year old woman framed her decision to have her nostril penetrate as a response to her experience of becoming a mother at eighteen, the experience of being a spring chicken mother is in part why I chose to get my nose pierced.I felt detain by others expectations, the piercing was a way of pushing through my own desires to deal with in myself the power of the systems that be, and my desire to refuse to conform (Holtham 1997). Others imbue private acts of body modification with symbolic power, capable of reclaiming old experiences of powerlessness or an unpleasant event (Doug las 1970, p. 45). Another young woman shares, I guess as my way of getting some pleasure out of the situation. I had a pair of stitched lips tattooed into the wrong of my thigh six months after having been raped which symbolised my inability to speak about the event (Holtham 1997).Another reason for becoming a fan of modification practices are to do with enjoying the process and liking the look of it. accommodation recipients speak of the thrill and rush of the actual moment of the piercing, as well as enjoying playing with recovered(p) piercings and adorning their bodies with jewellery (Dunbar & Lahn 1998, p.12). In support of this position, Featherstone (2000, p.55) believes that some individuals simply see their tattoos and piercings as little more than behavior accessories, on par with other forms of jewellery which enhance a certain look. Certainly, vanity can play a large part in the decision to modify ones body, for grammatical case a tattoo strip around a mans biceps ca n make them appear larger just as a tattoo or piercing will call attention to various parts of the female anatomy, especially on the lower back and around the belly button. in spite of the diversified reasons for body modifications, most cultures from around the world were unified in their belief that body piercing was an art form with highly important, empowering, and positive connotations (Atkinson 2003, p.72). Whilst modern forms of body modification are seen as a self-motivated expression of personal freedom and uniqueness, ancient cultures usually marked a person to prove social station or non membership of a group, or to express religious, magical, or spiritual beliefs. These forms of body decoration have existed throughout history to mark numerous idealswithin societies such as social stratification, servitude, and religious or spiritual rites.In modern times, if you modify your body, particularly in the methods discussed within this essay, you are inevitably changing your a ppearance whilst stating something about yourself, your lifestyle and social status. You are also making a statement about your income, wealth and class. However, body marks in pre-literate societies were permanent, collective and largely obligatory. Unlike today, they were set within a shared culture of collective meanings, where the significance of a tattoo or mark could be take unambiguously (Featherstone 2000, p.39) .The growing revival of highly visible and sometimes shocking primitive body modification practices such as tattooing, multiple piercings and scarification is a personal choice just like cosmetic mental process and body building, which are seemingly more respectful avenues of body modification. People choose to be pierced or inked for aesthetic purposes, spiritual incentives, erotic reasons, fashion trends or a variety of other personal motives. Throughout history, society has always shown a multitude of symbols through body art and decoration, even in its simplest forms. That implicit link between past and present confers not only a sense of antiquity to body modification but also sanction and validity.Today, seeing a person with a body modification whitethorn evoke an involuntarily judgment or opinion, even though the conclusion may be wholly inaccurate and prejudicial. An altered body, as well as being a way to establish ones own individual, unique personality, can also seen as a way to establish oneself in an alternative community (Pitts 2003, p.8). Society perhaps does not consider that the body modifiers or modern primitives of today, just like their ancient equivalent, are not only using tribal customs to express themselves through body modification, but are also actually a form of commonwealth within their own social groups.There is no doubt that body modification is an interesting idea of discussion and one that can only result in examination by society. Tattoos and piercings have been around for millennia, and for the majority of that time, they have always been accepted as a form of art, not mutilation. Body modification such as tattooing and piercing is not a bizarre form ofdeviance peripheral to society like many researchers signify but rather an everlasting visual dialogue expressing ones self-concept, ideas and beliefs (DeMello 2000, p.22). Body modification has become a vehicle for people to altar their appearance which can be of significant importance to the individual and can publicly express a rite of passage as well as break the accepted cultural code. As such these forms of body modification are primal forms of self-expression and a reflection of cultural reality.Lack of understanding surrounding participants of body modification can cause negative sanctioning such as unemployment, social ridicule or even ostracism from family and peers and social control practices are experienced to enforce or encourage conformity and deal with behaviour which violates accepted norms. As this essay has sought t o explore, modified bodies invariably provoke a strong chemical reaction among those who are not as they elicit a primeval response which touches the core of who we are as people and a society. As a new set of cultural and social meanings are being ascribed to bodies and we experience the re-definition of beauty, it is increasingly clear that society may need to become more accepting and accommodate cultural norms to accommodate the novel yet historic culture of social communication through the decorate body.Reference ListAtkinson, M., (2003). Tattooed the Sociogenesis of a Body Art, University of Toronto Press, Canada.DeMello, M. (2000). Bodies of Inscription A Cultural History of the Modern Tattoo Community, Duke University Press, London.Douglas, M., (1970). Natural Symbols Explorations in Cosmology, Pantheon Books, New York.Dunbar, A., & Lahn, D., (1998). Body Piercing, Wakefield Press, NSW.Favazza, A.R., (1996). Bodies Under Siege Self-Mutilation and Body Modification in fina le and Psychiatry, 2nd ed., JHU Press, USA.Featherstone, M., (2000). Body Modification, Sage issue, UK.Heitzeg, N., (1996). 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