AMPUTEE ART – The BME Cultural Corner

Amputee Art


Our masters (the spirits) keep a zealous watch over us, and woe betide us afterwards if we do not satisfy them! We cannot quit it; we cannot cease to practise shamanic rites.

Shaman quoted by Wenceslas Sieroshevksi, 1896

 

Welcome to the BME Cultural Corner.

My name is Blake of The Nomad Precision Body Adornment and Tribal Art Museum. This new section of BME/News will focus exclusively on the historical and cultural aspects of bodymod in a traditional context. Personal narratives, stories, articles, rare photos, and new scientific discoveries relating to the endless human need to alter the body will be found here.

In introduction, I am a piercer of fifteen years, museum curator, and self-educated anthropologist. I have also authored a new book (A Brief History of the Evolution of Body Adornment in Western Culture) which is available here on BME. My interests are purely traditional culture — one might call me a conservative democrat, as far as bodymod goes.

The subject of this first article of the Cultural Corner will be amputation — a subject, I admit, I never thought I would be writing about in a historic context. Only lately associated with the bodymod community, and profiled in a recent one-hour Discovery Channel special as well as Shannon’s book Modcon, deliberate amputation is generally misunderstood. It can be said that amputation is not ornamentation (unless you wear a severed digit in your earlobe), more exactly, it is augmentation.

Randomly ask any amputee today about the nature of their “disfigurement” (ignoring all of the social idiums on couth), and expect one of several primary answers — assuming you haven’t pissed them off or trodden on some painful part of their life better left alone.

Our first hypothetical example: A legless man in a wheelchair — mid 50’s — perhaps he lost them on a mine in Vietnam, his “mobility and vitality” stolen from him in his youth by the “enemy”… non-consentually.

Next, an older man (yes, women can be amputees too) missing a forearm and a hand… his whole life haunted by the feeling that with both hands he is incomplete as a person until that appendage is sacrificed. Consumed with a deep, unnameable need to remove part of the anatomy considered essential — perhaps an “accident” with a Skilsaw — and now he is content… an indescribable inner part of himself somehow satiated.

For our third example we turn back the hands of time (no pun intended)… about 30,000 years! The place is a dark cave in Paleolithic Europe. With the entire clan in attendance — spellbound — an elder shaman severs a digit from his hand. Does he hate himself? No. Does he have issues? No. The primitive mind and developing psyche of humanity is consumed wih offerings of magic, sacrifice, the spirit-world, and the animal kingdom, upon which he depends for survival.


Amputated finger tips. Left: 30,000 years old (© Pawel Valde-Nowak), right: 6 years old (from BME’s collection).

What is transpiring in the cave is one of earliest known forms of “religious rite” or spiritual practice and enactment of ritual. In fact, discoveries at Oblazowa, a Paleolithic site in Poland have sparked a huge controversy in the world of prehistoric art. Known to science, yet rare, are hand-stencils on the walls of Paleolithic European caves with missing digits. This “Amputee Art” was previously regarded as examples of illness, accidents or a strange system of communication — until now.

New evidence has unearthed (in the same caves that housed the amputee art): a thumb phalanx, and other human finger bones found in association with shell pendants, stone beads, the perforated teeth of an Arctic fox, a Mammoth tusk boomerang (the oldest boomerang ever found), and other ritual objects. They date to more than 30,000 years ago.

Pawel Valde-Nowak, the scientist who excavated the site believes that this proves that “fingers were amputated in a ceremonial context” and that amputee art gives “depictions of hands (with missing digits) a very particular symbolic meaning”.

Even with our imaginary time-travel, early language, grammar, and syntax prevent the modern mind (if we could ask) from communication with the shaman in the cave. “Why?” we might inquire, yet the ritual context of this ancient amputation lets the scientific mind extrapolate, respect, and appreciate the ceremonial, even religious rite associated with the ancient amputation.


Amputations. Left to right: Performance artist Roger Kaufman who has changed the length of nearly all his fingers and toes (photo: Efrain Gonzalez), healed amputation with original finger tip (photo and model: Jerome Abramovitch), and an “amputation party” in Russia (both photos: BME archives).

With scientific evidence substantiating this new theory, further conjecture will be limited only by lack of further archaeological evidence… in the art world, the controversy will likely continue for decades to come. Now science has established ritual amputation to the earliest days of modern man and dated the practice to Paleolithic times, paralleling the emergence of humanity’s oldest forms of ritualized ornamentation and adornment; piercing and tattooing.

Amputation, drugs, religion, meditation or ritualized body adornment are means by which we may glimpse the divine, or, that which is greater than the sum of our “parts”. These vehicles of transcendental experience are doorways to an ancient state of mind. To borrow a quote from my book, “the ways by which we find release and transcendence as a species are varied, indeed.


Blake


Blake Perlingieri is a body piercer of fifteen years, a museum curator, and a self-educated anthropologist. He is the author of A Brief History of the Evolution of Body Adornment in Western Culture and can be found online (and offline) at nomadmuseum.com.

Copyright © 2003 BMEzine.com LLC. Requests to republish must be confirmed in writing. For bibliographical purposes this article was first published December 17th, 2003 by BMEzine.com LLC in Tweed, Ontario, Canada.




The Tattoo Copyright Controversy [Guest Column]


The Tattoo Copyright Controversy

This article is not intended as legal advice. It is intended for only general information purposes. This article does not create any attorney-client relationship.


When I first came out of the closet as a lawyer to the tattoo community, I was filled with apprehension.

Would I be called a poser?
Would I lose my counter-culture cachet?
Would I still be labelled “The Man” despite my extensive knowledge of Ramones lyrics?

 

About the Author
Marisa Kakoulas is a New York lawyer, writer, and muse of Daniel DiMattia of Calypso Tattoo, living in Liege, Belgium. She works undercover — or just covered up — as a corporate consultant: proof that tattoos and suits are not mutually exclusive. Her book “Tattoo Law”, an overview of US laws affecting the body modification community, is scheduled to hit the shelves in summer of 2004. IAM members can visit Marisa at iam:FREE.

 


Suspensions & Tensions: Yesterday – Fakir Rants & Raves

Suspensions & Tensions:
Yesterday

"Your body belongs to you, and in the appropriate ritual, it has been given to you to explore the full dimensions of your being."

In 1943, a young teenage boy in South Dakota was bored to tears in the stifling, restricted and limited environment around him. He haunted libraries hoping to find a glimmer of something different, exciting, vital and alive in the world beyond. In the school library, in a musty alcove he hit pay dirt — a complete collection of old National Geographic magazines dating from 1905! Here were pictures of people who looked different, lived differently and had done radically different things with their bodies. This was exciting, WOW!

Early photos of Savite Hindu devotees during Chidi Mari Festival in South India (Madras, 1920’s). After hooks are pierced in the back, the devotee climbs a high tower where he (or she) is lifted into free air by a horizontal pole and slowly rotated.

One photo in particular attracted his attention. In a 1920’s issue he saw photos of young men and women in India with hooks pierced through their flesh hanging fully suspended by their flesh from a rotating cross arm high in the air. Why did they do this, he wondered? How could they do this? What did this feel like? What did it do to you? Several years later, the boy found some descriptions and drawings of Native Americans who also pierced their flesh and either pulled for hours against deep piercings or hung suspended by them.

Discovery of these Native American rituals rang many bells for the boy since many of these rituals had taken place in the same physical space in South Dakota he now occupied, and only about fifty years prior. Following a psychic trail on his bicycle, he found several places where Lakota, Arikira and Sissiton peoples had pierced their flesh and pulled against it. The vibes were still there beneath the rustle of cottonwood leaves on the trees from which they pulled and hung.

The feeling left in these places was infectious. The boy was intoxicated by it. He had to try this himself. In fact, he felt like he had done this before. That boy was me. He has since tried these body rituals many times. Now some fifty years later, in 2003, he finds himself in a strange new world — one where many others have also felt the urge to pierce their flesh and either pull against it or be suspended by it. However, some of these explorers seem to think they’ve just invented the wheel and want some kind of patent on it to claim ownership. So now we’ve got “Superman” and “Coma” suspensions and other new names that just didn’t exist in the world of the people who originated these rituals. But that is ok as long as some credit and honor is paid to the people who came before and showed the way — as long as the inner “magic” and “sacred space” belonging to these rituals is not forgotten or ignored.

ORIGINS & BELIEFS

The practice of piercing the flesh then pulling or hanging by pierced body parts is not a new custom. It has been a part of Hindu Culture in Southern India (Tamil Nadu) for thousands of years, nearly as long among the Sufi of the Middle East, and for hundreds of years as a part of religious ceremonies of Native Americans. It is, until recently, an alien and forbidden custom in mainstream Western Cultures. What useful purpose could this custom have? Why would anybody deliberately choose to “mutilate” their flesh and “suffer” thus? A huge conflict exists between Western Culture and those where such piercing rites are honored and encouraged.

The core of this conflict centers around different cultural beliefs about the body. Who does your body belong to? A distant God who has strict rules about what you can do with it? Or to a Priest or other intermediary of this real or imaginary divinity? Does your body belong to a father or mother? Or to a husband or spouse? Or to the state or a social order or tribe? Does anyone besides you have the right to decide what you can or cannot do with your body? Or does it simply belong to you the one who lives inside?

In those cultures where piercing ceremonies have developed, the attitude is pretty much universal: your body belongs to you, and in the appropriate ritual, it has been given to you to explore the full dimensions of your being. In Western Cultures of the late 20th Century, some of these alien beliefs have replaced old Judeo-Christian ones. Since the 1970’s the widespread practice, acceptance and popularity of body modification definitely says, “My body belongs to me!” However, like many customs and practices that originated in other cultures and were transplanted here, only part of the messsage seems to have been transmitted. For example, the art of tattooing was brought to Europe from the South Pacific by sailors and early explorers. In Somoa and the Marquesas, the custom of tattooing was a very sacred and special rite: “the making of a magic mark”. It was an initiation, a rite of passage, and meant to transform forever the one who bore it. The early sailors brought back the technique to make the mark — but failed to bring back the magic. So soon European tattooing became a mere novelty: marks that don’t wash off, a status symbol of sailors and outcasts. The meaningful and magical geometric designs of the originators were replaced with the only kind of graphic Europeans understood: crude representational pictures or words. The magic and purpose of the originators had been lost in translation.

In most cases, I feel the same thing has happened to the suspensions and related piercing experiences a lot of people are doing today. They are often being done for sheer novelty, attention, and ego satisfaction. I feel very strongly that if one borrows a custom from another culture, it is your obligation to respect and understand, as best possible, the significance and mystery of the practice. Otherwise, it can easily fall into darkness or misuse and undesirable consequences or spiritual degradation can result.

However, at the same time, I feel everybody has a right to do what they will with their body even if it is for sheer exhibitionism. But they should be aware they are missing the full potential and magical significance of the act.

SAVITE HINDU & SUFI PRACTICES

The oldest recorded history of piercing the body and pulling on or hanging by the piercings goes back perhaps five thousand years to the earliest cultures of India. In this great period of human development in the East, the concepts of Hinduism including the various yogic disciplines, understanding of energy centers (chakras), tantra and the Kama Sutra were born. The body/spirit connection was especially explored, and the ability to attain different states of consciousness was both sought after and revered. The idea of “using the body to transcend body” played an important role in religious and everyday life.

Two major Hindu Festivals are especially focused on body piercing rituals: Thaipusam in January/February and Chidi Mari in May/June. Both festivals are celebrated primarily by Savite Hindus (devotees of Lord Siva, Muruga, Murugan, Subramanya, the Great Mother Mari and Kali). Other Hindus, like the followers of Vishnu or Krishna, do not usually practice body rituals or employ body piercing in their religious practice. In fact, they often hold these rites in contempt. The Savites are mostly the dark-skinned Tamil people of Southern India (Tamil Nadu) and direct descendents of the original indigenous peoples of India. Their Tamil language used in the chants of their “Pujas” (worship) is the spoken equivalent of the ancient written language of Sanskrit. Historically, the Tamil peoples have been persecuted for hundreds of years. First by the light-skinned Northern Indians, descendents of Aryan invaders, then by the British colonialists who hauled them off as virtual slaves to work on tea plantations in Ceylon (now Sri Lanka) and other parts of the British Empire. Wherever they’ve been taken by force, the Tamil people have been remarkably successful in preserving their culture and spiritual practices. Something similar is now happening with the culture of Tibet.

Above, L-R: Thaipusam hook-swinger in Ceyon in the 1930’s (Is this Superman?), recent Hindu rituals in Melacca (West Malaysia), and Kavarti at the Sivananda Ashram in Val Morin (a man suspends from a rig on a pickup truck). Below: Group rituals at the Sivananda Ashram.

As public festivals, both the Thaipusam and Chidi Mari have been effectively outlawed in India and Sri Lanka. Too barbaric. But in other parts of Southeast Asia, especially Malaysia and Thailand, these “torture festivals” still flourish. The Chidi Mari Festival is devoted to worship of the “Great Mother” (Mari) and other female deities like Kali. Devotees are often pierced by two hooks in the back, suspended on the end of a long pole and rotated high in the air. Others are pierced with multiple hooks and suspended horizontally for long periods of time (two to six hours). All this done to attain a “State of Grace” (ecstatic trance) in which the Great Mother possesses their bodies and bestows enlightenment and blessings on them and their families.

Thaipusam is a piercing festival to Lord Siva and especially the Hindu dieties who are “Stars in His Crown”: Muruga, Murugan, Subramanya, Skanda, Ganapati. Devotees vow to bear a gift to the deity (archtype) under physical hardship. This is considered the purest of gifts — the offering of one’s own body pierced with spears, skewers or hooks as it delivers the gift. This is “Worship Through the Body” and such a gift is especially accepted and blessed by such deities (archetypes) as Murugan, Lord of Piercing and patron Saint of the Tamils. When I witnessed the Thaipusam in Penang Malaysia in 1995, I felt the reality of the sacrificial energy released. It was overpowering, intoxicating, sweet, and very similar to the energy that I have experienced at many of the body suspension and hook pulling rituals I have facilitated or witnessed in recent years.

This same energy has historically been a part of Sufi body piercing rituals dating back hundreds of years. In case you don’t know, Sufi is a fusion of ancient Hebrew, Hindu, and Islamic beliefs and practices with emphasis on individual “gnosis”, that is “direct knowing” by means of altered states. Sufi sects that still practice piercing rituals, dervish dancing, and other trance rites are not accepted by mainstream Islam and have been forced underground except in the United States and a few other Western cultures. I even know of one of them in Marin County, California! One of my ardent pro body piercers learned Arabic and was attached to that group. My namesake, the original Fakir Musafar, was a 12th Century Sufi mystic from Meshed, Persia (Iran) who for sixteen years had six daggers embedded in his chest and back plus six horseshoes suspended from twelve permanent piercings in his shoulders and arms. Musafar’s message was much the same as mine: one can access the unseen worlds and find the source of being through the body. Legend has it Musafar was ridiculed for his bizarre practices and that he died of a broken heart because his message went unheard. In many ways, I feel the hand of Musafar and the energy of Murugan in what I have been doing for some fifty years. I also feel the Spirit of the Modern Primitive is an extension of that same ancient and timeless energy.

NATIVE AMERICAN PRACTICES

 

Catlin’s 1800’s painting of O-Kee-Pa: A Religious Cermony of the Mandan. This art is scanned directly from the original litho page in his 1867 book published by Trubner & Co., London. A precious find, this original leather bound copy belongs to Fakir!

Strange as it may seem, the practice of piercing the body and ritually pulling or suspending it to achieve some kind of union with divine powers developed quite independently on the North American continent. The exact time frame is unknown since there are no written records left by these tribal peoples — only verbal records and stories told to Europeans in the late 1700’s and early 1800’s. The most significant chronicler of these customs was George Catlin, an Englishman who lived among the Mandan people in the 1830’s and both wrote and painted descriptions of their body rituals. The Mandan, who were not hunters and gatherers, lived in villages and cities along the Missouri River in what is now South and North Dakota. The primary Mandan suspension ritual was called the O-Kee-Pa. It was both a rite of passage for all young men and also a repeated practice for a vision-seeking shaman. Mandan legend says the practice was given to them by a white man who came down from a mountain in ancient times.

After many days of fasting and extreme ordeals, Mandan young men who were about to become adults and enter adult life were pierced twice in the chest and twice in the back. Under the guidance of an older man who had taken this journey before, often many times (called a Ka-See-Ka meaning guide), they were suspended by either set of piercings from the roof of a lodge. In extreme pain, followed by trance, the young men were hung up for about twenty minutes to seek communion with “The Great White Spirit”. Legend has it that initiates traveled out of their bodies in this state and were guided through unseen worlds by their Ka-See-Ka who knew the way. The O-Kee-Pa journey was like a canoe trip on a tricky river: the initiate submitted and just rode in the canoe while the Ka-See-Ka steered it to appropriate vistas and to avoid rocks. Through the years, neighboring tribes, especially the Arikara and Minnetaree, were exposed to the Mandan ritual and developed their own piercing rites, often more severe.

Various Sioux (generic French word used for all tribal peoples living in this area) tribes like the Lakota, Ogalala, Teton and Yellow Hand also adopted or developed shamanic piercing rites — chief of which is called the Sun Dance in which pledgers are pierced once or twice in the chest, fastened to a tree or pole and vow to pull against the piercings until the flesh breaks. Again, the object is to enter an extraordinary state and meet an animal ally or the “Great White Spirit” — either as communion, healing or to obtain special knowledge. The most serious initiates and experienced dancers gained great respect and awe for how long they could pull against the piercings without breaking free. Sometimes this would be several days.

Wonderfully accurate movie reenactments of the O-Kee-Pa and Sun Dance can be seen in the Richard Harris films “Man Called Horse” and “Return of the Man Called Horse”. A documentary film of a real modern day Sun Dance and O-Kee-Pa style suspension can be seen in the film “Dances Sacred & Profane” shot in Wyoming with Jim Ward and Fakir as initiates. When this film was released on videotape it was called “Bizarre Rituals”. Watch my web site for a new tape to be released soon with the last thirty minutes of the “Dances” film plus a short profile of Fakir produced by French filmmakers and Canal+ for European distribution.

Yours for safe and enlightened body rites,


Fakir Musafar
fakir at bodyplay dot com

In my next column, SUPENSIONS & TENSIONS: TODAY, I will bring these practices to contemporary times with accounts of my own experiences and the experiences of others. I also wish to alert those who currently do piercing rituals with large hooks of a new and recent danger: MRSA (Methicillin Resistant Staphylcoccus Aureus), a staph infection that is resistant to all current forms of antibiotics. It is real. It is here and I recently had to deal with a case that required two open-heart surgeries! It is easily transmitted by mere physical contact. It is then called CA (community acquire) MRSA. More on this new danger in my next column.



Fakir Musafar is the undisputed father of the Modern Primitives movement and through his work over the past 50 years with PFIQ, Gauntlet, Body Play, and more, he has been one of the key figures in bringing body modification out of the closet in an enlightened and aware fashion.

For much more information on Fakir and the subjects discussed in this column, be sure to check out his website at www.bodyplay.com. While you’re there you should consider whipping out your PayPal account and getting yourself a signed copy of his amazing book, SPIRIT AND FLESH (now).

Copyright © 2003 BMEzine.com LLC Requests to republish must be confirmed in writing. For bibliographical purposes this article was first published November 15th, 2003 by BMEzine.com LLC in Tweed, Ontario, Canada.

The Beginnings of the Modern Body Piercing Movement [Running The Gauntlet – By Jim Ward]


3: The Beginnings of the
Modern Body Piercing Movement

Just for the record, I do not claim, nor have I ever claimed that I single-handedly started the modern body piercing movement. I was fortunate to be in the right place at the right time to focus and channel forces that were already at work in the world. Would the movement have happened without me? Possibly, but if it had, it probably wouldn’t look quite like it does today.

Body piercing has been around for countless millennia. However, in the early 1970’s it was practiced, in the Western world at least, largely by a handful of widely dispersed and closeted hardcore fetishists. At that point in my life I never really thought that there might be a lot of other people in the world who found piercing as erotic as I did.

In 1973, my first year in Los Angeles, I was pretty much immersed in Primal Therapy. I rented a small apartment in West Hollywood a short walk from the Primal Institute and kept pretty much to the neighborhood.

Towards the end of the year, a fellow patient named Diane told me about a small two-bedroom house that was for rent about a block away. I had seen it often enough on walks around the neighborhood. It dated from the teens when West Hollywood — then called Sherman — had been a whistle stop on the railroad between Los Angeles and Santa Monica. Aside from its ramshackle condition and the Christmas tree dying in a pot by the front steps, its most memorable feature was a concrete shrine in the front yard where a votive candle burned day and night to the Virgin Mary.

For decades an elderly Italian woman had occupied the house. I don’t recall if she died or had been put into a home, but the property had been sold. An eccentric old couple, Velma and Carl Henning were managing it. Mrs. Henning looked like Ma Kettle and was so stingy she would scrounge through the supermarket dumpster for food. Her husband was an old Nazi with a handlebar moustache who had migrated to the States after the war. While he may have left the vaterland behind, his racist viewpoints were still as fresh as ever, and he was only too happy to share them whether one was interested or not.

Once they took over, the Hennings made some changes to the property. They cleaned up the house and demolished the shrine in the front yard, leaving a pile of concrete rubble. A sheet of plywood was laid over the rotting boards on the front porch to keep people from falling through. Always looking for ways to make a little extra money, Mrs. Henning rented yard space next to the house to a hippie couple to park their old school bus home. Arrangements had been made for them to use the toilet, which was just inside the back door.



The old West Hollywood house shortly before it’s demolition.

Rent on the house was little more than I was paying for my tiny apartment, so I signed a lease on it and moved in. There was a certain squalid charm about the place, but there was much about it that made living there a challenge. Chief among its shortcomings was a total lack of insulation or heat. One always thinks of Southern California as a land of eternal warmth and sunshine, but my first winter in the old house shattered that illusion.

West Hollywood at the time was still unincorporated, but the community was already beginning to exhibit the signs of change that, in a few short years, would turn it into the cold, impersonal city it has become today. Many small charming homes that dotted the township were being torn down and replaced by ugly apartment buildings.

Diane and I took great pleasure in rummaging through the abandoned old homes before they were torn down. Frequently we’d return home with odds and ends and, occasionally, useful junk. Rifling through the trash piles at construction sites I scrounged enough insulation to keep some of the cold out of my house.

I had a large back yard with a rundown shed — once possibly a garage for a Model A — and a huge avocado tree that bore wonderful fruit in summer assuming the squirrels didn’t ruin it first. There was lots of space for a garden, and Diane and I attempted, with limited success, to grow a variety of vegetables and flowers. Not only was the soil poor and the snails and slugs abundant, but the yard was something of a cross between a dump and an archeological dig. One could scarcely turn a shovel of earth that didn’t contain some bit of junk, mostly old bottles and broken crockery.

Amongst the debris was an old enameled cast iron toilet tank. Possessed by some perverse ingenuity I turned it into a small wood burning stove, attaching a stove pipe which I ran outside through one of the living room windows. Fueled with wood scraps from construction sites, it provided a source of free heat. By some miracle I didn’t asphyxiate myself. The first time I built a fire in the stove I had to run for cover. As the cast iron heated up and expanded, bits of enamel began to fly like shrapnel.

The necessity to earn an income encouraged me to seek employment. My experience in picture framing lead to a job with a snooty frame shop in West Hollywood. Among their clientele were a number of well-known museums and celebrity artists. While the occasional treasure passed through our hands, most of what we handled was high priced crap masquerading as art. I realized that this was not a profession I wished to pursue as a lifetime career. But what did I want to do? I remember thinking at the time I’d like to have a profession where I could use my hands and what I worked with would be small and fit into them. I also thought it would be wonderful if it had a sexual dimension as well. Little did I realize what was soon to materialize in my life.

Diane came up with the idea that we should enroll in court reporting school. After all, it was a well paying profession with great job security. There likely would be a demand for court reporters well into the future.

So we signed up and started learning the fundamentals of stenotype. It didn’t take Diane long to lose interest and drop out. I stuck with it for almost a year, reaching a level where I could take about 120 words a minute and type up a transcript at about 100 words a minute. The beginning months had been filled transcribing innocuous clerical material along the lines of, “Dear Mr. Smith: Please send me ten cases of tea.” What kept me intrigued as long as it did was the very weirdness of stenotype itself — I remember seeing a license plate bearing the letters TPUBGU; in stenotype that spells, “fuck you.” But that could hold my interest just so long. When the teacher began dictating actual court material I realized just how deadly boring the life of a court reporter could be. I doubt many of them get to take down juicy Perry Mason cases.

But my stint at court reporting school was not a total loss. We were required to take and pass a comprehensive class in English grammar and punctuation. The class was well taught and unlike the boring classes I’d suffered through in high school, actually made sense. Little did I realize that it wouldn’t be long before what I’d learned would come in handy when I started a magazine about piercing.

For the first year of so, most of the friends I made were people from the Institute. The main exception was my friend Rod from Denver. He had been married for some years and had several grown children. Approaching middle age, he was no longer willing to deny the gay side of his nature. The year before I moved to LA, he packed a few essentials, said goodbye to wife and family, climbed on his Harley, and headed for California settling down in Los Angeles with a succession of male lovers. Soon after arriving he took a job as a bus driver.

I’ve often marveled at that thing we call fate. Is there really such a thing, and if not, how do we explain those amazing coincidences that happen in our lives?

Rod’s regular bus route was between Hollywood and downtown Los Angeles. One day an amiable long-haired gentleman boarded his bus, and taking a seat near the driver, struck up a conversation. The man’s name was Tom and he worked as a librarian at the downtown public library. Tom became a regular commuter on Rod’s bus, and one morning as they were chatting en route to downtown, a man with a pierced ear boarded the bus. The conversation turned to the subject of piercing and Rod said, “I have a friend with pierced nipples,” to which Tom replied, “I’d like to meet him.”

I must confess that I secretly hoped that Tom would be a sexy hunk, but instead I met a rather plain, round-faced, slightly heavy set man in need of dental work. Whatever he lacked in looks was offset, to some extent, by a sunny disposition and a passion for piercing. He shared with me a collection of letters and photographs from a number of fellow enthusiasts who, at the time, were unknown to me. Among these was one “Rollie Loomis” who would soon become known as Fakir Musafar. The photographs of him that Tom showed me were truly awesome. I’d never seen anything like them. They made me aware that there were many more piercing possibilities than I had ever dreamed of.

Another of Tom’s correspondents was a man named Doug Malloy. He was supposedly some well-traveled expert on the subject of piercing. Since he lived locally Tom arranged for us to get together one evening so I could meet him. We were to rendezvous at the public library where Tom worked and then go out for dinner.



Doug Malloy (left) and Alan Oversby aka Mr. Sebastian (right).

Doug arrived with a guest, a man named Alan Oversby. Over dinner I learned that Doug had recently written a short autobiographical account of his piercing exploits called The Adventures of a Piercing Freak. A somewhat sleazy fetish publisher had purchased it and to add visual interest had included a number of photographs bearing no relation to the text.



Alan showing his art work.

Alan, it turned out, was from England where he worked as a tattoo artist who also did some body piercing. His professional name was “Mr. Sebastian.” Doug had corresponded with him, and Alan had shown a great deal of interest in learning more about the art and technical aspects of piercing. Using the money from the sale of his book, Doug had paid for Alan to come to the States.

It was a pleasant evening. We parted company, and I heard nothing further from either Doug or Alan.

During my Primal Therapy experience I became a very good friend with another patient named Jim. After a couple of years at the Institute, he decided it was time to get on with his life and moved to San Francisco. Periodically I would fly up to spend a weekend with him. He would show me the sights. Sometimes we’d smoke a little grass and hit the gay nightspots.


Eric. In a way he started it all.

On one of these outings a guy named Eric came on to me. We spent some time together, and though the chemistry wasn’t exactly ideal, we started to see each other on a regular basis, sometimes in San Francisco, sometimes in LA. Eric was very turned on by my nipple piercings and called me to see if I would pierce his nipples the next time he came to LA. While I was certainly willing, I realized that my pushpin-and-wine-bottle-cork method left a lot of room for improvement. I also knew from my brief meeting with Doug that earrings were not the right jewelry for the job. Since a more knowledgeable source was close by, it made sense to see if I could get a little guidance.

I called Tom and, after explaining the situation, asked if he would give me Doug’s phone number. This he did, and I gave Doug a call, asking if he would be willing to share some of his piercing techniques with me and tell me where I might be able to purchase appropriate jewelry. He couldn’t have been more accommodating. The techniques he’d developed over the years were at my disposal. All I needed to do was let him know when Eric would be in town and we’d set something up.

As for jewelry there weren’t many choices. Doug knew of a jeweler in San Diego who would make gold rings, but the guy was asking $200 apiece for them. This was much more than I was willing to pay. Having taken several jewelry making classes in New York, including one for professionals, I had a pretty good idea what it would take to make a pair of nipple rings, and $400 was way out of line. As I got to thinking about it, I realized that for a fraction of that amount of money I could buy the raw materials and the necessary tools as well.



The nipple retainer, my very first body piercing jewelry design.

Doug and I had several discussions about the best kind of jewelry to use for new nipple piercings. There was some question whether they would heal better with a curved ring or something that was straight. In the end we decided that maybe something straight would be the better choice. With that in mind I set out to design something appropriate. Thus came into being my first pieces of body piercing jewelry. I called them “nipple retainers.”

Consulting the Yellow Pages I discovered a lapidary shop in nearby Hollywood. They were able to supply enough gold wire for the project and the various tools I needed, all for under $50.

Early tools of the trade. The ear piercer was eventually consigned to history, but Pennington forceps are now a piercing staple.

Once the jewelry was made, Eric arranged to come down to LA for the piercing. We set up a time for Doug to come over and supervise. He brought his “kit” of implements. These included a pair of Pennington forceps, now an industry standard but at that time something pretty exotic. There was also an assortment of heavy gauge hypodermic needles, the kind used on livestock, and what in the 1950’s had no doubt been a state-of-the-art ear-piercing gun. This latter contraption consisted of plunger on the end of which was a removable needle about 3/4” long. Over the needle fit a short metal sleeve called a canula. By pressing firmly on the plunger, the needle and canula were forced through the tissue and a fork-like stop on the opposite side. Once the pressure was released, a spring would retract the plunger pulling back the needle and, hopefully, leaving the canula in the tissue. The jewelry could then be inserted by butting it against the end of the canula and following it through the piercing.

My mother worked for twenty five years for an eye doctor, so I had gained some rudimentary awareness that sterilization of the instruments was in order. Fortunately I had a pressure cooker which I usually used for cooking, but it worked just fine as a stand-in for an autoclave. These were the days before AIDS, so we gave no thought to latex gloves. After all, even dentists and tattooists worked without them. Only doctors doing surgery wore them. We assumed that as long as our hands got a thorough washing, that was enough.

The piercing process may have been crude, but at least we got the jewelry insertion principle right.

Except for using the ear-piercing gun as part of the procedure, the piercing technique itself was much like it is today. The nipple was first cleaned. Since surgeons were using it in surgery, we had elected to use Betadine instead of alcohol. Next a dot was made on either side of the nipple where we wanted the opening of the piercing to be. A rubber band was wrapped several times around the handle of the Pennington forceps and adjusted for the right grip. The nipple was clamped into the forceps and the marks aligned in the same place on either side. Once the ear-piercing gun was placed in position, the needle and canula were forced through the nipple. As the needle retracted, the canula was left in place. After laying aside the gun, the forceps were removed and the jewelry inserted.

Though still crude by today’s standards, Doug’s technique worked amazingly well, and the piercing went smoothly. Eric returned to San Francisco happy.

Soon afterward Doug called me up and asked me to have lunch with him. He picked me up in his sports car, and we went to the Red Room, a little Swedish café in West Hollywood not far from the frame shop where I worked. Over lunch the conversation naturally turned to the subject of piercing. To my surprise Doug said he thought I should start a piercing business. I already knew how to make the jewelry. All that remained was for him to teach me what he knew about the various piercings and his techniques for doing them. I could start out working part time from home, and he would share his private mailing list of enthusiasts around the world as the basis for mail order. When I pointed out that I lacked the capital to launch such an endeavor, he told me he was prepared to lend me whatever it would take. He firmly believed that a need existed for such a business and told me that from the moment he first laid eyes on me at the library, he’d known that we were destined to do something together. This was it.

Presented with such a generous offer and the possibility of creating a career for myself doing something I loved was not something I could pass up. I said yes.

Next: In The Beginning There Was Gauntlet


Jim Ward is is one of the cofounders of body piercing as a public phenomena in his role both as owner of the original piercing studio Gauntlet and the original body modification magazine PFIQ, both long before BME staff had even entered highschool. He currently works as a designer in Calfornia where he lives with his partner.

Copyright © 2003 BMEzine.com LLC. Requests to publish full, edited, or shortened versions must be confirmed in writing. For bibliographical purposes this article was first published November 11th, 2003 by BMEzine.com LLC in Tweed, Ontario, Canada


People in glass houses… [Guest Column]


People in glass houses…
by Shannon Larratt


Nature shows that with the growth of intelligence comes increased capacity for pain, and it is only with the highest degree of intelligence that suffering reaches its supreme point.

– Arthur Schopenhauer

I’d like to introduce two guest columns on the same subject — self-injurers, people who cut themselves to get through life — and then follow with a few thoughts of my own. You may want to read the guest columns first:


The Art of Self Mutilation

by Cora Birk

I’m a cutter. I’ve been doing it on and off since I was seven years old. When I first started, I did it with razor blades in the bathroom while no one was around and in places where no one would see… I enjoyed the pain and the blood, and the feel of metal opening up my skin. No one ever caught me, even with the worst of my scars from that time, which is now a hairline fade that goes from my right kneecap to my right ankle. After all these years it’s still my favorite mark.

      (read more)

 

Self Injury

by Monty Vogel

I don’t think most SI’s believe that they’ve found the best method for coping with their problems; just something that works for now. Most of the people I spoke with would like to find a better way, but have problems reaching out for help and understanding. I believe the more we understand about self injury, the easier it will be for self injurers to find that needed help.

      (read more)

It’s not unusual for me to get photos and stories submitted to BME of subjects that most people will assume are “self-injury” or “cutting” in the clinical sense of the word. It will come as no surprise that these stories are almost universally rejected by the review team, and when I post the pictures they’re met with complaints ranging from “these people are sick” to “these people will make us look bad”… But I think if we’re to play that game fairly, we have to call a spade a spade — all of us body modifiers are demented sick-in-the-head self-mutilators that ought to get psychiatric help before we hurt ourselves.

But that can’t be true, can it?


Self-injurers tend to describe their acts as a stabilizing force in their lives. It grounds them, and keeps them sane. While it is true that for many there are less physically damaging drugs available which can help them cope, these often come with mental “zombie” side-effects that many find unacceptable. To put it simply, many self-injurers cut not simply to hurt themselves, but to heal themselves — on some levels, the cutting improves or even saves their lives.

Now let’s take a cold look at body piercing and tattooing. It is a painful act done without anesthesia or pain control, often in unregulated and unsanitary situations that put the wearer at needless risk, to say nothing of the long term potentially stigmatizing and life-destroying effects. If we are to judge ourselves by the same standards, that is… And what of suspension, pulling, and play piercing? Or even SM sex play where people “get off” on pain? Clearly on an objective level these are sick people hurting themselves for no good reason.

But we know that’s not true because we’ve been there. After all, we hold up as a hero the woman who reclaims her body with a genital piercing after being raped. We don’t even think to point out that maybe she’s now a headcase that’s carrying on the abuse by mutilating her genitals — because we know that’s not true. We’re thrilled to read the story of the young down-on-his-luck man who’s feeling “reborn” after his first suspension — we would never say “well, if you thought he was messed up before, look at the sick stuff he’s doing now, hanging from hooks!”

Maybe you’re telling yourself that you and the folks I’ve just mentioned in the previous paragraph are “better” than self-injurers because you’re wearing marks of “something good” (which you probably can’t put into words, let alone prove to a psychiatrist). Ignoring the fact that to some self-injurers the cuts represent survival (“something good”), and ignoring the fact that many “normal” people see all modifications as marks of “something bad”, plenty of modifications are very specific markers of problems — after all, “Born to Lose” and “Life is Pain” are two of the most persistent and popular classic tattoo designs.

…and you’re telling me that saying “I’m a survivor” is somehow worse than “I’m a loser”?


(Let me just be clear so there’s no hurt feelings: I don’t think there’s anything wrong with these tattoos either and I think they’re perfectly legitimate statements on the part of the wearers!)

It should come as no surprise that many people see pain as good and life-affirming. “No pain, no gain” is the motto of a vast number of self-improvement schemes — we understand that facing and surviving pain is a part of bettering oneself and of facing life’s challenges. Even “love hurts”. Extreme athletes and thrill seekers describe feeling more and more alive the closer they get to death. We make heros of people who’ve lived through painful accidents, and reward those who endure painful trials of fire. Pain may hurt, but all of our legends and myths tell us that it’s the path to divinity.

Now, don’t get me wrong. I’m not saying that we should encourage people to see injuring themselves as a solution. If someone is hacking up their arm to get through life, then there are very likely problems in their life that need fixing — but don’t ever assume that the injury is the problem. At best it’s a symptom, and no one was ever helped by trying to suppress their symptoms. And guess what — sometimes tattoos and piercings are also symptoms of a problem. So are lots of things.

If self-injury helps a person improve their lives, then it’s a good thing in my books, and every bit as valid as an injury that you happened to pay someone else to do to you. Personally, I even think it can look good. So try and treat them with the same respect and caring as you’d expect from some mundane about to approach you about your facial piercings.

Be healthy,

Shannon Larratt
BMEzine.com