Modifying the Modifier: Body Modification as Social Incarnation

The notion that body modification occurs when one undertakes practices like tattooing, piercing or scarification, engenders discourses in which: (i) body modifiers endorse such practices as self‐constructive, distancing their practitioners from social regulation and a deterministic biology, whereas; (ii) critics condemn their seemingly violent, corporeal interference. However, in suspecting that such analysis should be attentive to the concurrent individual and social co‐constitution of behaviours, a sociological and post‐structural interrogation of this characterization of body modification as a “sovereign, denaturalizing” endeavour is demanded. An engagement with the originary violence of Derridian deconstruction will duly re‐conceive body modification practice as not something which introduces violence to corporeality. Rather, violence will present as a primordial differentiating process which bodies always already condition, and by which they are conditioned/produced/modified. The second issue at stake in this article will thus develop as a contestation to the characterization of “body modification” as an exclusive category of practice. Such practices do not arrive, pre‐existing, but rather manifest as the originary violence/differentiation of bodies‐as‐modifications‐which‐modify. This re‐defines modification from something that agentive subjects introduce to bodies, to something that subjects‐as‐bodies cannot help but be. Consequently, individual agency is not divorced from behaviour, but emerges as a corporeal, social production.