Body Modification In African American Culture Essay

In many cultures around the world there are certain practices that distinguish that specific culture. Body modification is generally seen, by the practitioners as “self-constructive,” whereas critics see it as a “violent pathologization.” (Johncock 2012:241.) Throughout this paper I will be focusing on body modification in African cultures, more specifically, the practice of scarification. Though it is described as body modification, scarification is not seen as “self-beautifying,” like other forms of modifications, but rather as “self-mutilation.” (2012:242-243.) According to the Encyclopedia of Body Adornment, “In many African and Australian cultures, smooth skin is seen as naked and unadorned,” and “skin that has texture and design on

These events include a woman’s first menstruation, when they give birth; before these events occur she is marked from her breasts to her naval and after they occur she is scarred on her back, arms, neck, and legs. Men in this tribe undergo scarification as an initiation ritual and men belonging to the Dinka tribe south of the Nuba scarify themselves similarly, in a rite of passage ceremony. (2007:236.) This tribe practices scarification as a form of rite of passage. A rite of passage is defined as a ritual that not only marks a milestone in the practitioner’s life, but it often also welcomes them into a new social group. Much like we celebrate milestones in a person’s life by having a party, the Nuba mark these milestones quite literally, into a person’s

To them, this practice is called Kulemba, which means “to inscribe or beautify a blank surface.” (2007:236.) The women in this tribe used to be scarred on the back, shoulders, cheeks, and forehead, but now, instead of enduring the back and shoulders, they just receive small marks on their nose, forehead, and cheeks. Without these scars, the Tabwa women are considered unmarriageable. Not only do the Tabwa women practice Kulemba, but men do as well, however, their meaning behind it translates to “face of the cross.” This practice is much like the name refers, tiny dots are marked into the men’s face in the pattern of a cross. Kulemba is necessary for a female to become marriageable and this is why the Tabwa practice it. The Ga’anda of northern Nigeria call their practice Heleeta to make women eligible to be married. (2007:236.) Men receive their forehead scars when they pay the bride price to his future wife’s family. Much like the Tabwa, the Ga’anda must become marked in order to become marriageable. Heleeta is becoming less practiced because it is associated with arranged marriage, which is a practice that is also in a steady