Migrant Gangs, Religion and Tattoo Removal

Bazán, Luis Enrique; Harris, Liliana; Lorentzen, Lois Ann

doi:10.1080/1040265022000039150

Cited by 11 publications

(12 citation statements)

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“…Tattoo removal services may alleviate barriers associated with discrimination and employment; our study indicates that interest in this service exists. Homeboy Industries, a nonprofit in Los Angeles, California, removes gang-related tattoos and provides employment services and training that facilitates transition back into society among ex-gang members (Bazan et al, 2002; Darnell, 2013; Leap et al, 2011). This model may be adapted and replicated in the Mexican context; however these outcomes have not been assessed systematically and merit further research.…”

Section: Resultsmentioning

confidence: 99%

“…Depending on the content, tattoos may also be associated with narco cultura . Religious tattoos may not have religious meanings and may instead be used as a symbol for group membership, especially among Latino gangs and narco cultura (Bazan et al, 2002; Booth, 2009; López-Gydosh & Hancock, 2009; Suzdaltsev, 2014). Additionally, along the U.S.-Mexico border region, tattoos may be associated with being a migrant or deportee (El Heraldo, 2011; El Mexicano Gran Diario Regional, 2011; Pinedo, et al, 2014a), two marginalized subpopulations that face considerable stigma and discrimination.…”

Section: Discussionmentioning

confidence: 99%

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The role of visual markers in police victimization among structurally vulnerable persons in Tijuana, Mexico

Pinedo

Burgos

Ojeda

et al. 2015

International Journal of Drug Policy

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Background Law enforcement can shape HIV risk behaviours and undermine strategies aimed at curbing HIV infection. Little is known about factors that increase vulnerability to police victimization in Mexico. This study identifies correlates of police or army victimization (i.e., harassment or assault) in the past 6 months among patients seeking care at a free clinic in Tijuana, Mexico. Methods From January to May 2013, 601 patients attending a binational student-run free clinic completed an interviewer-administered questionnaire. Eligible participants were: (1) ≥18 years old; (2) seeking care at the clinic; and (3) spoke Spanish or English. Multivariate logistic regression analyses identified factors associated with police/army victimization in the past 6 months. Results More than one-third (38%) of participants reported victimization by police/army officials in the past 6 months in Tijuana. In multivariate logistic regression analyses, males (Adjusted Odds Ratio (AOR): 3.68; 95% CI: 2.19–6.19), tattooed persons (AOR: 1.56; 95% CI: 1.04–2.33) and those who injected drugs in the past 6 months (AOR: 2.11; 95% CI: 1.29–3.43) were significantly more likely to report past 6-month police/army victimization. Recent feelings of rejection (AOR: 3.80; 95% CI: 2.47–5.85) and being denied employment (AOR: 2.23; 95% CI: 1.50–3.32) were also independently associated with police/army victimization. Conclusion Structural interventions aimed at reducing stigma against vulnerable populations and increasing social incorporation may aid in reducing victimization events by police/army in Tijuana. Police education and training to reduce abusive policing practices may be warranted.

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Section: Resultsmentioning

confidence: 99%

Section: Discussionmentioning

confidence: 99%

The role of visual markers in police victimization among structurally vulnerable persons in Tijuana, Mexico

Pinedo

Burgos

Ojeda

et al. 2015

International Journal of Drug Policy

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“…Others invite us to think about the ambiguities of this practice, as some individuals use tattoos to subvert dominant norms, while others use them to (re)produce cultural norms and trends (Atkinson, 2003, 2004; Pitts, 2003). These ambiguities are at the heart of research on tattooing among particular groups, such as women (Atkinson, 2002; DeMello, 1995a and; Mifflin, 2013; Pitts, 1998, 2003), LGBTQI (Pitts, 2003), Chicanos (DeMello, 1993; Phillips, 2001), gangs (Bazan, 2002), youth (Carroll et al, 2002; Ferreira, 2009, 2014), or prisoners (DeMello, 2003; Maxwell–Stewart and Duffield, 2000).…”

Section: Context and Literature Discussionmentioning

confidence: 99%

“…Nonetheless, research on tattoos among religious individuals is scarce. While a few scholars have analyzed the new popularity of this practice and its significance for believers of different religions (Bazan, 2002; Mifflin, 2013; Perrée, 2014; Orsi, 2005), they have not related tattooing to the increased state regulation of the body and religious practices of the past decade. This connection is important, given that tattoos are often seen as a means for individuals to express agency over their body.…”

Section: Context and Literature Discussionmentioning

confidence: 99%

Gazing into the World of Tattoos: An Invitation to Reconsider how we Conceptualize Religious Practices

Barras

Saris

2020

Studies in Religion/Sciences Religieuses

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Debates around the visibility of religious symbols – including whether and how to regulate them—have been quite vivid in recent years in Canada, and particularly in the province of Quebec. These discussions often focus on minority religious symbols and are based on the premise that symbols can be removed or modified. In fact, Saba Mahmood (2006, 2009) argues that using the term “symbol” precludes de-facto our ability to entertain the possibility that these symbols cannot be removed or modified. Drawing on 15 interviews with religiously tattooed individuals and tattoo artists in Montreal and Toronto, this article explores the practice of religious tattooing. Interestingly, this practice has been overlooked in debates on the regulation of religious symbols, as well as in the scholarly literature covering those debates. In this article, we are interested in thinking about why this is. We also argue that looking at the practice of religious tattooing helps give further credence to Mahmood’s criticism. It broadens our understanding of religious practices, including alerting us to the importance of the idea of ‘lived religion’ in comprehending how these practices can be an essential part of who someone is. While religious tattoos have largely escaped legal regulation, we conclude with a discussion of how they nonetheless remain the object of a regulatory gaze.

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“…Atkinson (2003) describes "straight edge tattooists" who associate their body art, especially piercing, with self-control and an abstemious lifestyle. Neo-primitives, bikers, and gang members, as well as prisoners, also cultivate "deviancy" as part of their identity (Bazan et al 2002, Phillips 2001, Steward 1990. Deviancy is expressed both through the images people select in tattoos, and the degree to which they cover their bodies with tattoos, brands, and piercings.…”

Section: New Modernitiesmentioning

confidence: 99%

Inscribing the Body

Schildkrout

2004

Annu. Rev. Anthropol.

156

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Inscriptions on the body, especially tattoo, scarification, and body paint, have been part of ethnographic literature since before the birth of anthropology as a discipline. Anthropology's origins as the study of the exotic Other can be seen in the early descriptions of the body art of non-Westem peoples. Anthropologists have generally focused on how the inscribed body serves as a marker of identity in terms of gender, age, and political status. More recently, scholars interested in this subject have looked also at issues of modemity, authenticity, and representation. The recent focus on the inscribed body responds to postmodem theory, the importance of body art in contemporary Westem culture, reflections on the meaning of representations of the exotic, and an interest in the visible surface of the body as the interface between the individual and society. This article reviews recent literature in anthropology and related disciplines pertaining to the cultural construction of the inscribed body. OVERVIEW: WRITING ON THE SKIN As possibly the first, and certainly the most obvious, canvas upon which human differences can be written and read, skin has been a topic of continuous interest in anthropology and related disciplines from the earliest descriptions of exotic people to postmodem theorizing about the body in contemporary society. Skin, as a visible way of defining individual identity and cultural difference, is not only a highly elaborated preoccupation in many cultures; it is also the subject of wideranging and evolving scholarly discourse in the humanities eind social sciences. Although my focus is mainly on the anthropological literature, it is impossible to ignore work in other fields. Today, archaeologists and historians are rewriting the history of the body using evidence from newly discovered ancient bodies, artworks, and texts. Discussions of contemporary "body work" (Benson 2000, p. 236) merge the perspectives of anthropology, sociology, psychology, cultural studies, philosophy, and gender studies, each discipline mapping onto the body its shifting theoretical preoccupations. Much recent theorizing on the body is devoted to the idea of inscription. Derrida's focus on writing (1976, 1978), and Foucault's on the body as a text upon which social reality is inscribed (Csordas 1994, p.

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Migrant Gangs, Religion and Tattoo Removal

Cited by 11 publications

References 0 publications

The role of visual markers in police victimization among structurally vulnerable persons in Tijuana, Mexico

The role of visual markers in police victimization among structurally vulnerable persons in Tijuana, Mexico

Gazing into the World of Tattoos: An Invitation to Reconsider how we Conceptualize Religious Practices

Inscribing the Body

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