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
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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

My name is Paige, and I’m a senior Psychology major at Siena College. I’m originally from Rome, New York, which is a smaller suburban town in Central New York that holds rich history. Being from a smaller town is everything you would expect: generations of families, traditions, and always the same things to do. Growing up, I was fortunate enough to have family and friends close by; so close that my grandparents lived just a few blocks away. That meant dysfunctional family dinners almost every weekend. Family taught me my love of sports, sense of adventure, importance of relationships, and so much more. So you can say, for me, family always comes first.

Ever since I could remember, I excelled in school. I was a straight “A” student and had little difficulty completing tasks. In fact, I was a model student and often helped others that struggled. This all changed once I got to high school. Unfortunately, I suffered multiple concussions while playing softball. Little did I know the affects that these concussions would have on my brain. After awhile, I noticed that I had difficulty concentrating and remembering material in my classes. I started to struggle with completing simple tasks, like reading and writing, as well as keeping up with the course load. A few days later, oddly enough, my doctor called me and told me that there had been an abnormality on my most previous CT scan. After numerous doctors appointments, this abnormality revealed that I had acquired a brain disorder from the history of concussions. These concussions impacted my cognitive functioning, ultimately leading to a learning disability. It is found that an estimated 5.3 million Americans live with a traumatic brain injury-related disability [CDC] (Sports Concussions Statistics). Although millions of people live with a disability resulting from a traumatic brain injury, learning disabilities remain an act of deviance.

At first, adjusting to a learning disability was hard for me. I had to transition from one side of the spectrum to the other. With the stigma surrounding learning disabilities, I was reluctant to disclose my condition and ask for help, especially when I had been known as model student in the past. It is found that just 17% of learning-disabled college students get some kind of help (Krupnick, 2014). In Outsiders, Becker explains that, one can describe anything that differs from what is most common as a deviant (Becker, 1963, 4). I differ from most students in college in that I need more time on tests and a place that has limited distractions. I also take more time on assignments. In other words, an assignment that should take twenty minutes might take me an hour. This becomes a challenge when working on group assignments as students see it as an inconvenience. In addition, they often express their frustrations and preferences to work with other students like themselves. In the study of deviance, Becker states that people’s reaction to deviant behavior is what designates it as “deviant” (Becker, 1963, 11), and so, in voicing these concerns, people with learning disabilities often have a hard time fitting in because they’re continually viewed as the “other”. Low self-esteem and stigma help explain why only 1 in 4 students with LD tell their college they have a disability (The State of LD: Understanding the 1 in 5, 2017). The word disability in itself has a large negative stereotype around it. A lot of people assume when they hear the words “learning disability”, that the individual has low intelligence or is incapable of accomplishment and success. However, this is far from the truth. It just means that I have to work a little harder and take more time to understand concepts as I learn in a different way, just as each individual does. In sum, learning disabilities are labeled as a form of deviance because they differ from the norm, in that they need more assistance with cognitive functioning.

It is important to consider the institutions and social norms that enforce these ideas. In a moral crusade, a moral entrepreneur is someone who: one, recognizes a set of rules to be questionable and, two, defines the act to be deviant (Becker, 1963, 147-148).  Thus, in this instance, the education system holds significant power over the students, specifically in regards to the resources they are able to obtain and their integration among the overall population of students. The Department of Education has made learning disabilities a stigmatized deviance by creating the assumption that learning-disabled students are incapable of completing the same standards as the average non-disabled student. However, it is found that some research shows as many as 85 percent of students with disabilities can master general-education content if they receive educational supports (Mader, 2017).  Supports can include extended time, distraction reduced locations, and assistance in reading (e-text, audio, etc.). However, not all schools, like those in low-income communities, can afford and maintain the resources needed to aid in accomplishment and success. There are educational laws set in place but The Department of Education fails to uphold and ensure that all students obtain a quality education, especially those with learning disabilities.

The education system also exercises it’s power by separating learning-disabled and non-disabled students. Although there are some students who need full assistance, dividing students can potentially hinder their success. Placing learning-disabled students together fails to expose them to the realities of daily life. This, in turn, can make it harder to manage their learning disability in other areas of life including the workplace. Research has found that students with disabilities who are placed in general-education classrooms get more instructional time, have fewer absences, and have better post-secondary outcomes (Mader, 2017). In relation to this, it is shown that there is no negative impact on academic achievement of non-disabled students when integrated with learning-disabled in a classroom (Mader, 2017). The Department of Education continues to perpetuate the mindset of separation which filters down to the students themselves. Non-disabled students learn and continue to express the stereotypes and the preconceived images of those that face learning disabilities. This is reflected in many classrooms as learning-disabled students are often made to feel like outcasts.

Overall, learning disabilities are a form of stigmatized deviance. Even though it is found that the college completion rate for young adults with learning disabilities is 41 percent (Cortiella, 2014), The Department of Education creates this deviance by limiting the number of resources available as well as excluding learning-disabled students from general-education classrooms. Furthermore, individuals and other social groups help perpetuate this deviance by conveying the view that individuals with learning disabilities are inferior and less capable of achievement.

References

Becker, H. S. (1963). Outsiders: Studies in the sociology of deviance. New York: Free Press, an imprint of Simon & Schuster.

Cortiella, C. (2014). 2014 State of LD. Retrieved from https://www.ncld.org/archives/reports-and-studies/2014-state-of-ld

Krupnick, M. (2014). Colleges respond to growing ranks of learning disabled. Retrieved from https://hechingerreport.org/colleges-respond-to-growing-ranks-of-learning-disabled/

Mader, J. (2017). How Teacher Training Hinders Special-Needs Students. Retrieved from https://www.theatlantic.com/education/archive/2017/03/how-teacher-training-hinders-special-needs-students/518286/

Sports Concussion Statistics. (n.d.). Retrieved from http://www.headcasecompany.com/concussion_info/stats_on_concussions_sports

The State of LD: Understanding the 1 in 5. (2017). Retrieved from https://www.ncld.org/archives/blog/the-state-of-ld-understanding-the-1-in-5