The report investigated the concept of body modification and its relation to cultural identity and influences on surface design. Factors including traditional cultures and subcultures were analysed in order to demonstrate how these groups inspire contemporary designers around the world to provide for the consumers needs of identifying themselves though textiles.
The following report will analyse and investigate the concept of using the human body as a surface. A brief historical background will provide insight on body modification as well as an example of cyber punk, Maria Cristina (figure 1) test the abilities of the human body through body modification. Traditional tribal cultures such as the Maori cultures ta moko designs (figure 2) will show how manipulation of the body illustrates cultural identity and discovering cultural values of identity from the Native Indian American face painting (figure 3) as well as the makeup application of the Gothic subcultures (figure 4) . (Figure 5) reveals how tribal cultures narrative qualities are brought to the surface for the purpose of current design. Furthermore contemporary international and South African designers Jeremy Scott’s, 2013 totem collection (figure 6) inspired by Native Indian American totem pole (figure 7) and Laduma Ngxokolo’s 2014 knitwear collection (figure 8) referencing Xhosa beadwork (figure 9) will be analysed to explain how current designers find inspiration from the past. To conclude how body modification is used as a surface, the report will investigate how the concept relates to fabric manipulation as well as surface design
Body modification refers to a list of practises, which consists out of piercing, tattooing, branding, scarification, cutting and binding. The...
... middle of paper ...
...ing (Abruzzo & Solomon, 2006: 170).
8. Conclusion
In conclusion, the concept of body modification that was, and still being practiced in traditional tribal cultures along with sub cultural groups using the human body has proven its significant meaning and value and how it is translated in to cultural identify through non-verbal communication. The fact that consumers of today does not necessarily manipulate their bodies to express their identities, the report has demonstrated how successful well known current designers such as Jeremy Scott still finds inspiration from traditional cultures, giving designers the chance to design cultural collocations that consumers can buy to wear their cultural background and identities on their sleeves. Lastly, the report has established that body modification is a form of surface design as the human body is also a surface.
The reading assigned titled “The Socially Constructed Body” by Judith Lorber and Yancey Martin dives into the sociology of gender with a specific focus on how the male and female body is compromised by social ideals in the Western culture. She introduces the phenomenon of body ideals pressed on men and women by introducing the shift in cosmetic surgery toward body modifications.
An undergarment technically designed so that the body shape can be altered temporarily, in order to achieve the figure either looking more fashionable, or to maintain a proper figure. Shapewears function is not for enhancing a human body feature, but also to control and maintain a smooth display of a body. The report shows the market variations of Shapewears pertaining to three famous companies, namely La Perla, Journelle and Agent provocateur.
Body modifications, with the focus of tattoos, have existed in our society for centuries and the way in which it is perceived has changed somewhat over the years, yet certain dishonors still remain our modern day. Like most body modifications, tattoos are an often misunderstood form of body modification. Despite the stigmas, tattoos have become a unique object of desire to endless diverse groups of people. But are the popular assumptions of tattoos out of sync with the true meaning behind them? Further explanation and exploration of the history will reveal the social and cultural practices of tattooing and the causal connection between the mind and the tattooed body, in addition to providing answers as to why tattoos stimulate uneasiness and curiosity and create a challenge to discursive practices.
“Body Art as Visual Language” by Enid Schildkrout talks about the different forms of body modifications, and their meanings within different cultures. For example, Schildkrout says “Head shaping may be a sign of high status in one culture and low status in another, but to a total outsider, these practices may appear to be simply mutilation.” In this quote, the author talks about how one body
Long before I first considered getting a tattoo, I was surrounded by a plethora of body modifications, including tattoos, piercings, and even obscurities such as human branding and corset or suspension piercings. These were always observed with reactions ranging from horrified avoidance to rapt admiration, depending on the observer and the nature of the modification. My tone of my mother’s general reaction leaned toward a generally liberal acceptance, while my father has trended more towards distaste and simple avoidance. It may come as no surprise then, that I would eventually go on to become inked later on in my life. However, my choice to get tattoos was met with an uncharacteristic acceptance from both parents, resulting in my first questions into body modification, public perception, and what motivates us to so-drastically alter our physical selves.
Marcel Mauss in his work Techniques of the Body (1934) is regarded as the first piece of work to outline a systematic anthropology of the body (Synnott 1993). It aims to show evidence that most everyday body techniques differ between people raised in different environments, as they have a different way of life that requires a different set of skills. According to Mauss all ordinary activities such as walking, running, swimming, resting are not just techniques we are naturally equipped with but are instead culturally acquired. The aim of this paper is to critically assess Mauss’ argument that techniques of the body constitute culture. This will be done by looking at what is defined as culture in the context that Mauss refers to. An analysis of Mauss’ examples of “body techniques” given in his paper will then begin, whilst also drawing on current examples. Mauss’ work will then be compared to other writers in the field of ‘the body’ such as Elias and Goffman.
Body art has evaded representation by focusing on the materiality of the performer’s bodies and presenting concrete life actions. In the wake of body art, theorists began writing on the significance and meaning of the body that was not a reference bearer but was ‘itself’.
In every society, people use their appearance as a way to express their social relationships. Applying makeup, adding or removing clothing, building muscles, or piercing various parts of the body are examples of how people try to change their appearance in order to fit in, or in some cases, to stick out. In suburban America, girls struggle to reach the goal of a Barbie-doll figure, whereas in Jamaica, it is more desirable, and socially accepted, to be fat. American women use makeup to express feelings and moods while Bedouin women use tattoos as a means to reveal their personalities. Contemporary Western culture sees the body as an object that is separate from the self, while many other societies see a person as an integration of the mind, body, and spirit. By studying the effects of body image in a few different cultures, a new understanding is given to the reasons why people describe, perceive, appreciate, and alter their bodies as they do.
Body modification is defined as any deliberate alteration to ones’ physical appearance. Most people think that only tattoos and piercings fall into this classification, but this is barely grazing the surface of the extents that body modification can lead to. Anything from a simple ear lobe piercing to breast implants, or tattoos and scarifications are all considered as some form of modification. In western cultures, modifications are made for aesthetics and self-expression, but every culture is different. Native American tribes find spiritual clarity or vision in body suspension, where the body is literally hung on hooks, and in Imperial China's practice of binding the feet of women to represent wealth and beauty. In this paper we will not only look into different piercings, but the history behind them and tattoos as well, also the different modifications that various cultures practice, and why. I will explore tribes such as the Mursi tribe in Ethiopia and the Apatani tribe of Arunachal Pradesh, India. By the end you will have learned about various cultures and traditions, and have a whole new perspective of the art of body modification.
Cultural appropriation can be defined as “using something of someone else’s without permission”. There have been many recent additions to the issue of modern civilization taking another culture or religion items and reclaiming the original meaning of it, such as portraying them as a fashion statement. The article emphasises on Native American cultural items being used in an unfavorable way that misrepresents the original meaning. Many designers and professionals have been using traditional garments that is viewed as insensitive by the Native American community.
Growing up, little girls idolized the Barbie dolls they play with. They are taught from a young age that she is who they should aspire to look and be like, so why wouldn’t girl try to be like her? For 16 year old Lolita Richi, being Barbie, or as similar to a doll as she can be is her ultimate goal. She has become known as “the youngest ‘Human Barbie’ yet to emerge” and believes that she has the “most doll-like beauty yet” (Winter). Richi has dedicated her life in Ukraine to trying to perfect this look through the use of body modifications. Body modification, which is also known as body altering, is the deliberate altering of the human anatomy or physical appearance. This can be done through makeup, piercing, tattoos, surgeries and in many other ways. Richi sticks to the non-permeant forms of body modification.
Similar to the installation of Potentials of Imperfection, Cunningham’s earlier Body Series embraces the idea of Wabi-Sabi. This series of torsos were made from handmade paper, wax, or clay. The entire series depicts female torsos in various states of imperfection. Body 3 focuses on the tear in the paper as well as the fragility and ephemerality of the piece. Body 7, on the other hand, has perfectly smooth skin, yet it is melting. The wax gives the piece a shiny, hard surface - juxtaposing the natural texture of human skin. Body 12 also has a hard surface, however the addition of paper to the clay body has caused pitting in the surface. The process of pit-firing adds to the complexity of the piece. Body 15, also fired in a pit, has a marred surface with crusty areas. These simple imperfections in each piece speak to the notions of
In the late 18th century the Industrial Revolution occurred causing a huge shift in the ways in which clothing was produced and subsequently altering the ways in which clothing was perceived. For decades preceding industrialisation men and women of high so...
Clothing has always been an important part of society, with evidence from the earliest human civilizations. In history, climate, religion and political factors played a role in the fabrication, styling and even color of the garments that people wore. Today, the fashion industry is multi-faceted, and while climate and religion are still some factors in how we dress, there are many more influences in what we choose to wear. Time and time again, designers reference historical styles and push them into modern trends. Subcultures illustrate how a particular way of dressing can transform into a lifestyle. Ethnic fashion ties in with a specific culture’s values and beliefs. By looking at clothing in other societies around the world, as well as the many global subcultures, we can learn a lot about the depth and complexity of the members that make this world colorful and diverse.
red the real meaning of plastic surgery? Do you know when plastic surgery was first developed? Despite the consensus that plastic surgery involves surgery done using plastic or artificial materials, plastic surgery is actually derived from the Greek word “plastikos”, which means “to mold or shape” whereas “surgery” is obtained from “kheirourgos”, “kheir” being “hand” and “ourgos” being “work”. It dates back to as early as 600 BC, when a nose was reconstructioned by a Hindu surgeon using a piece of cheek because it was damaged in battles or caused by punishments as slaves. However, the idea of beauty has been distorted in which one believes to obtain would require the help of an approach that is not necessarily needed. In today’s society, a person is being pressured into looking a certain way in order to be called beautiful. With the media and the Internet highly influencing consumers every day by presenting picture perfect celebrities with smooth skin, perky chests and bottoms on television, it is likely that the media would hold an effect on the persuadable youth who are healthy with no defects but yearns for the unattainable. Surgical makeover shows such as Extreme Makeover and The Swan showing back-to-back episodes of a group of “ugly” women given a gift to look and feel beautiful has shown how many people in society lacks the self-esteem and confidence. For them, it is to undergo plastic surgery. It is no surprise that in the annual report entitled “Global Aesthetic/Cosmetic Surgery Procedures Performed in 2011”, United States ranked first among countries performing breast augmentations.