Body Modification
People always want to express themselves to show their personalities, likes, and dislikes. Some people paint on canvases. Some people write poetry or short stories. Some people design their own clothes. And then there are some people who choose the option of piercing, tattoos, and modifying their bodies to represent themselves. Many people have a negative mindset towards body modification and the people who have the different modifications done to them. There are certain body modifications that have traditional tribal  roots, like scarification and earlobe stretching, that are now seen in current culture and can be seen on streets (Hussein). So if these body modifications are acceptable in a traditional tribal sense, why is there a problem in the current culture of the 21st century?
The problem stems from the opinions like Dr. Anthony Youn, a CNN contributor, who posses a negative opinion of body modification. Youn references how âTattoos are just the tip of the iceberg for people interested in body modification,â and discusses the inappropriate name calling of other people with negative opinions (Youn). He says body modification is âreferred to as "body mutilation" by detractorsâ (Youn). Where Youn may have a point in saying tattoos is the beginning for many people with body modifications, he encourages âdetractorsâ by validating their misconception that body modification is the same as mutilation. Mutilation is a violent thing that some people may even perform on themselves because of depression and not having any to turn to in their life.
Body modification is a celebration of a persons body and a way to decorate your body with dermal, piercings, tattoos, and split tongues. Body modification is a form of empowerment for people. Dave Strohecker highlights Margot Mifflinâs Bodies of Subversion: A Secret History of Women and Tattoo (1997) Â as an example of someone that, âargues that womenâs role in the tattooing coincides directly with the three waves of feminismâ (Strohecker). Are people typically empowered by mutilation? No, not typically.
Within Stroheckerâs write-up about body modification he also talks about how body modification is occasionally used to cope with stress amount the disenfranchised. He pulls from Victoria Pitts, who in 2003 âhas also argued that body modification serves as a means of stress management for the disenfranchised,â and with in her interviews âwith members of the LGBT community, working class tattoo enthusiasts, female tattoo collectors, and âmodern primitivesâ reveal that each of these groups uses body modification as a means of coping with stress resulting from various forms of oppressionâ (Strohecker). So instead of coping with stress via mutilation, disenfranchised and oppressed people are using body modification as a form of relief without hurting themselves over and over with no results.
Now with the information that people use body modification as a form of stress relief, these âdetractorsâ will say that people who have modifications done to their bodies are mentally ill in some way or have had a rough up bringing. Youn discusses the body modification subject of Dennis Avner, who has spent years trying to appear as a cat. He quotes that, âSome have speculated that Avner may have suffered from body dysmorphic disorder, a psychiatric condition involving a person's self-image. It has a very high rate of suicidal ideationâ (Youn). And that may be true about Ayner; However, not every person who gets modification has to have a psychiatric disorder or hate their lives. There are some people like Grace Neutral who feels more comfortable expressing herself through tattoos, scarification, and other body modifications.
Works Cited:
Strohecker, Dave Paul. âBody Modification, Gender, And Self-Empowerment - Cyborgologyâ. Thesocietypages.org. N.p., 2016. Web. 26 Oct. 2016.
Hussein, Haisam. âA Breakdown Of Extreme Body Modification | VICE | United Statesâ. VICE. N.p., 2016. Web. 26 Oct. 2016.
Youn, Anthony. âBody Modification â Or Mutilation? - CNN.Comâ. CNN. N.p., 2016. Web. 26 Oct. 2016.












