Jeffrey Beckett, an alumnus of Montclair State University in New Jersey, is a member of the Omega Psi Phi Fraternity. After he became a brother of the fraternity, he chose to get his body branded with the fraternity’s signature Omega sign, which is pictured above (Niedzwiadek & Twyman, 2015). Beckett stated, “It’s a form of self-sacrifice and love for our fraternity” (Niedzwiadek & Twyman, 2015). Beckett’s brand, that took several months to heal, continually shows his belonging and commitment to the organization.
Black Greek Letter Organizations (BGLOs) have been on the rise for decades. These organizations are comprised of approximately 800,000 members, with many coming from higher social classes of Black culture (Chambers, 2017). Skin branding practices in African American fraternities has survived, even with years worth of criticism. Thus, I will be examining how body modification, both in African American fraternities and Indian culture, has led to a sense of identity, culture, and tradition. However, I will be arguing that Western society, including the media and legal system, have not been accepting of body modification practices. More specifically, being skeptical and critical of the dangers and consequences of body branding.
THE HISTORY OF SKIN BRANDING AND TATTOOS
The method of scarification has been used for hundreds of years among many indigenous cultures. Scarification can be defined as the deliberate cutting of skin, removal of skin, abrasion to skin, branding of skin, use of chemicals on skin, or use of a cauterization tool on skin with the intention of creating a scar (Wright, 2015). This is done either with consent as a form of body modification; or under coercion, as a punishment. It may also be practiced as a “rite of passage” such as within a tribe, or to signify membership in an organization (Chaitanya, 2012).
Similar to scarification, tattoos have marked bodies for hundreds of years. Tattoos are permanent pigmentations of the skin resulting from the introduction of exogenous substances (Pesapane, 2014). Historically, tattoos had several purposes. One might have been used as a protective and healing agent (Lineberry, 2007). Others might have been used to mark and identify a prisoner, servant, or slave (Pandey, 2017). In all instances, tattoos have shown to depict parts of one’s identity.
AFRICAN AMERICAN FRATERNITIES IN THE UNITED STATES
As history can tell us, African Americans faced racial tensions, including segregation and unequal rights, for decades. During that time, any sense of identity or unification between their people had been lost. Thus, once racial integration had finally become permissible, African American fraternities were established as an attempt by Black students to gain acceptance in American society (Chambers, 2017). These organizations also affirmed the connection between black North American institutions and their people with their African ancestry (Dickinson, 2012).
The values of African American fraternities are unavoidably based on African customs. In other words, parts of the culture had been taken and ingrained into the fraternal organizations of the founders’ home communities (Dickinson, 2012). Specific examples of such retained practices are scarification and tattooing. In general terms, markings were an indication of a person’s new or changed status. In relation to African customs, branding served as a symbol of pride in one’s heritage (Posey, 2012). It was a way to show their belonging and appreciation for their culture. This ideology of branding has seeped over to most, if not all, Black Greek Letter Organizations. Members of these organizations complete this rite of passage to show their worthiness and commitment. More so, branding demonstrates the unity between members as well as developing an identity that is relevant to themselves and the organization. Thus, this practice can be summed up in three words: association, achievement, and agency (Posey, 2004). Agency; the word that fully illustrates the values of African American fraternities. In other words, the idea of agency is having access and choice. Posey (2004) explains this framework with the statement below:
“The ability to choose for oneself, and to disallow outsiders to dictate your behavior or what it means, is central to the ability to self-represent one’s identity and to achieve the oft-unrecognized potential of the black male.”
African American fraternities present their own narratives through branding, whether that is a representation of historical/cultural customs or simply just providing a source of identification to an organization. However, the process of branding goes beyond its physical form in that it also transforms the mentality of the individual. As the skin begins to burn, the individual has a renewed sense of identity. One that reflects the preservation of African customs as well as the devotion to fraternity values and way of life. The concept of branding opens the door for diverse perspectives and insight as members have the opportunity to showcase and express their status through the duration of their life.
INDIAN CULTURE
The ideologies of skin branding and tattoos in African American fraternities are similar to those of the Indian culture. More specifically, body modification is used to preserve one’s identity and cultural traditions. However, the purpose of these practices are slightly different. Branding in India has remained a prevention or treatment for various disease conditions. It has been used as treatment measures for seizure disorders and jaundice, just to name a few (Patra, 2016). These practices are committed on the basis of superstition. In other words, it is believed offending agent comes out of the brand site ridding the body of the disease (Chaitanya, 2012). Another way to put it, if the body is suffering from a disease and the individual doesn’t get branded, their identity can be altered or there is the potential of not surviving.
Tattooing presents another perspective of identity and cultural traditions. Both men and women have tattoos in Indian culture. The belief is that tattoos are necessary for determining fate and tracing ancestry. It symbolizes identity not only during life, but in the afterlife as well. (Pandey, 2017). In fact, tattoos are supposed to reduce hardship of the soul, as these are the only ornaments accompanying the body after death (Ghorpade, 2008). In other words, tattoos show a close relation to religious practices. Thus, it can be said that getting a tattoo puts the individual on a specific path that is to be followed. If one doesn’t get such tattoo, it changes the outcome of their life and weakens the generational tradition. Kunwariya Bai, a women that lives in Tantar village of central India, explains the importance of tattoos in the statement below (The Guardian, 2017):
“‘We know it is painful but it is important for our identity. We do want her to study. We want her to become a teacher – otherwise she too will have to become a farmer.”
This quote alone demonstrates the belief that tattoos play a essential role in identity formation. It serves as a distinction from others and helps form the individual’s mentality about their life. More so, it gives them a sense of direction and the ability to face hardships. Thus, the absence of a tattoo can negatively affect the identities of generations to come.
PERCEPTIONS SURROUNDING BODY MODIFICATION
Although it has been found that skin branding and tattooing has led to a collective identity among organizations and cultures, there is still adverse perceptions surrounding these practices. Media narratives negatively portray skin branding, often suggesting that it only means ownership (Posey, 2004). This can be referenced to the history of African Americans as people owned slaves and marked them so then they could always be identified. However, the media shows a smaller scale of criticism in comparison to other institutions. In other words, the legal system brings up the notion that skin branding could be a criminal offense in that it can cause bodily harm even when there is consent (Pegg, 2015). When intentional, like in the instance of African American fraternities and Indian culture, there is a lot of gray area which makes the intent of these practices questionable. Some even view these practices as forms of punishment, often leading to believe that they’re unlawful traditions. Thus, people continuing these traditions acquire negative stereotypes such as cruel or dangerous.
Although not as harsh as skin branding, the practice of tattooing still receives negative light even with the increase in interest. Research shows that over twenty percent of people have one or more tattoos (Dickson, 2014). Despite increased interest and traditional values, tattooing is considered a negative behavior and stigmatizes those that have them. In fact, persons who have tattoos are commonly stereotyped as having poor decision-making skills, easily swayed by peer pressure, are poor students, and are rebellious (Dickson, 2014). This stigma and related negative connotations can contribute to discrimination and prejudice of various groups, including the ones examined in this post.
Similar to an artist creating a painting, body modifications allow expression of one’s self and culture. These practices are like any other art form in that they show appreciation and value. Both skin branding and tattoos have also shown to help the formation and development of identity as well as the continuation of cultural customs and traditions. People taking part in these practices shouldn’t be criticized for their devotion. However, the negative perceptions of body modifications is perpetuated to future generations regardless of the positive effects it has shown to have on individuals. Therefore, society should accept this as an art form, one that connects a person to others like themselves.
PERSPECTIVE ON SKIN BRANDING:
REFERENCES:
Chambers, A. D. (2017). The Failure of the Black Greek Letter Organization. Journal of Black Studies, 48(7), 627–638. https://doi.org/10.1177/0021934717709016
Chaitanya, V., Shrikiran, H., Suneel, M., & Karthick, A. (2011). Skin Branding in Indian Children: A Still Prevaling Superstition in the Modern Era. WebmedCentral, 2(12). doi:10.9754/journal.wmc.2011.002815
Dickinson, G. (2012). Pledged to Remember: Africa in the Life and Lore of Black Greek-Letter Organizations. In Brown T., Parks G., & Phillips C. (Eds.), African American Fraternities and Sororities: The Legacy and the Vision (pp. 9-32). University Press of Kentucky. Retrieved from http://www.jstor.org.ezproxy.siena.edu:2048/stable/j.ctt2jcq14.5
Dickson, L., Dukes, R., Smith, H., & Strapko, N. (2014). Stigma of ink: Tattoo attitudes among college students. The Social Science Journal, 51(2), 268-276. doi:10.1016/j.soscij.2014.02.005
Ghorpade, A. (2008). Ornamental tattoos and skin lesions. International Journal of Dermatology, 48(1), 11-13. doi:10.1111/j.1365-4632.2009.03767.x
‘I don’t like it’: India’s tattoo girls reject branding ritual – in pictures. (2017). Retrieved from https://www.theguardian.com/global-development/gallery/2017/aug/18/india-tattoo-girls-reject-branding-ritual-in-pictures
Lineberry, C. (2007). Tattoos: The Ancient and Mysterious History. Retrieved from https://www.smithsonianmag.com/history/tattoos-144038580/
Niedzwiadek, N., & Twyman, C. (2015). National Pan-Hellenic fraternities’ branding ritual is rooted in history. Retrieved from https://www.dailytarheel.com/article/2015/02/national-pan-hellenic-fraternities-branding-ritual-is-rooted-in-history
Pandey, G. (2017). ‘Don’t brand me’: The Indian women saying no to forced tattoos. Retrieved from https://www.bbc.com/news/world-asia-india-41466751
Copy Edit Delete In-text Citations
Patra, P. K. (2016). Branding in children: A barbaric practice still exists in India. Pan African Medical Journal, 23. doi:10.11604/pamj.2016.23.62.7968
Pegg, S. (2015). Body branding: Should the police be snooping on our skin? Retrieved from https://www.independent.co.uk/life-style/health-and-families/features/body-branding-should-the-police-be-snooping-on-our-skin-10422545.html
Pesapane, F., Nazzaro, G., Gianotti, R., & Coggi, A. (2014). A Short History of Tattoo. JAMA Dermatology, 150(2), 145. doi:10.1001/jamadermatol.2013.8860
Posey, S. M. (2004). Burning messages: Interpreting african american fraternity brands and their bearers. Voices, 30(3), 42-45. Retrieved from http://ezproxy.siena.edu:2048/login?url=https://search.proquest.com/docview/203911478?accountid=13858
Posey, S. (2012). The Body Art of Brotherhood. In Brown T., Parks G., & Phillips C. (Eds.), African American Fraternities and Sororities: The Legacy and the Vision (pp. 307-330). University Press of Kentucky. Retrieved from http://www.jstor.org.ezproxy.siena.edu:2048/stable/j.ctt2jcq14.18
Wright, J. D. (2015). Scarification and branding. The International Encyclopedia of Human Sexuality, 1115-1354. doi:10.1002/9781118896877.wbiehs423
Sociology of Deviant Behavior 