Body modification practices have lately gained growing visibility in contemporary Western cultures. It is more like a trend or fashion ranging from, on the on hand, decorative tattoos and piercing, to branding, implants and surgery on the other. In most forms body modification occurs without any obvious religious, spiritual or ideological marks attached, but some forms involve discourses that explicitly address such aspirations. However, despite the fluidity and diversity of practices, it can be claimed that body modification represents specific or distinct ways of working with the body that differ from other forms of contemporary Western body cultures. Further, it needs be considered as part of the broader body culture. Hence it draws our attention to the role of corporeality in contemporary Western culture. Body modification could be regarded as a reaction to the nature of contemporary society, a way of compensating the lack of corporeal engagement in the world. Its former association with different subcultures might underpin this oppositional position. On the other hand, some scholars regard body-modification as nothing but part of the contemporary free floating carnival of signs, as mere mainstream supermarket signifiers, emptied of meaning and deprived of any external references. In this article emphasis is put on forms of body modification that more explicitly connote religion. One example of body modification is explored from an empirical perspective: the story about the spirituality of the gay porn star Logan McCree. This is a personal narrative about spirituality in which tattooing plays a central role. Still, despite being personal it is also part of McCree’s public image. With the help of both literature and the examples on body modification the place of corporeality in the story of McCree is explored. The aim is to shed some light on corporeality and in particular in relation to subjectivity.
Revisiting Health in Colonial Bengal: A Literary Overview (1880 -1930)
