PULLING TOGETHER: MAKING MEANING OF EXTREME FLESH PRACTICES By Alicia D. Horton A THESIS SUBMITTED TO THE DEPARTMENT OF SOCIOLOGY IN CONFORMITY WITH THE REQUIREMENTS FOR THE DEGREE MASTER OF ARTS QUEEN‟S UNIVERSITY KINGSTON, ONTARIO, CANADA APRIL 2010 Copyright Alicia D. 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Abstract This thesis puts forth an ethnographic, contextual social constructionist account of the non-mainstream body manipulations practiced at the annual Body & Soul body modification event in Western Canada. The radical practices at this event include sewing limes and other items to one‟s body, flesh hook pulling, and/or receiving “third eye” piercings and cheek skewers; thus, it constitutes an example of extreme deviance subject to negative reactions from outsiders. This research assumes that meaning is discursively and symbolically constituted by people via an active process of claimsmaking wherein competition for definitional control of reality ensues. From a qualitative stance, data were derived from a combination of participant observation fieldwork at Body & Soul and subsequent in-depth interviews with participants. The results demonstrate a trend in the (counter)claimsmaking activity of practitioners of this extreme form of body modification wherein paradoxically the nature of their deviance is reconstructed and aligned with conformist goals via discursive, corporal, and symbolic claims that simultaneously offer an implicit critique of mainstream Western culture. The results are interpreted as part of a discursive competition for definitional control of extreme body modification, strategy in the negotiation and management of a stigmatized identity, means of implicit social criticism, and an unconventional expression of conventional values. ii Acknowledgements Thank you to those of you who have influenced my approach to this research and who have encouraged me to continue on this path. First, I must express my sincere gratitude to my thesis supervisor, Dr. Vincent F. Sacco, for teaching me so many valuable lessons and for always making me feel like less of a stranger in this paradise. I am most fortunate that I was afforded the opportunity and pleasure to know and to work under the supervision of an individual uninterruptedly committed to scholarly pursuit, teaching and learning and who demonstrates a genuine and unfaltering commitment to his students; a category that I am both proud and privileged to belong. Thank you seems too little. I would like to thank the participants at Body & Soul for contributing to this research. Without their kindness, openness and willingness to allow me access to both their inner thoughts and feelings and the literal space wherein they perform what is considered a sacred and personal practice, this study would have an entirely different character. I thank you for your trust and candour and for allowing me to have what can only be described as a once in a lifetime experience. Specifically, I must thank one participant who put a change in my life by introducing me to the world of body modification and who took a chance on my ability to do justice to this important and fascinating topic. Thank you to the members of my thesis committee, Dr. C. Keane, Dr. M. Hand and Dr. A. Aiken. Thank you to Queen‟s university for funding my research. Thank you to Wendy Schuler, Michelle Ellis and others in the Department of Sociology. I would like to thank Jeff O‟Brien for his patience and unwavering support throughout this process, and thank you to my sister Kim O‟Neill and my mother, Pat Horton. iii Table of Contents Title Page Abstract ii Acknowledgements iii Table of Contents iv Chapter One: Introduction 1 Chapter Two: Literature Review 9 Degrees of Divergence: Defining & Conceptualizing Extreme Deviance 9 Context and Meaning: Competing Constructions of Body Deviance 13 · Shifting Constructs in Scholarly Literature 14 · Shifting Constructs in Popular Culture 17 Modern Primitives & The Contemporary Body Modification Movement 22 Chapter Three: Theoretical Groundings, Epistemological Considerations 29 & Ontological Queries Constructs of a Deviant Character: Identity as Socially Constituted 29 Social Constructionism: Epistemological & Ontological Considerations 30 Getting on with it: The Emergence of Strict & Contextual Constructionism 35 In Defence of Utility: Contextual Constructionism 38 Knowledge Production, Conceptual Resources & Analytical Tools 41 · Claims & Claimsmaking as Interpretive Organization 43 · Rhetorical Claimsmaking as Reality & Morality Construction 45 · Underdog Claimsmaking as De-politicized Resistance 50 Chapter Four: Methodological Choices & Ethical Dilemmas 53 Doing Constructionist Research: The Context of Inquiry 53 · Methods in Social Constructionism 54 iv · Co-Construction & Active Interviewing 56 Methodological Applications & Ethical Queries 61 · The Sample 61 · Gaining Access 63 · Negotiating Participation 66 · The Event 70 Chapter Five: Practitioners Construct Extreme Body Modification 74 Constructs of a Deviant Practise 74 Making Meaning at Body & Soul 75 · Constructing the Event: Symbolic, Verbal & Behavioural Claimsmaking 76 Problematizing Mainstream Constructions 84 · Body Rites & The Meaning of Pain 84 Negotiating Cultural Deficits at Body & Soul 91 · Finding Spirituality 91 · Cathartic Release 95 Personal Validation & Group Solidarity: 97 Legitimizing Ritual Body Modification · Transformation & Transcendence 97 · Individual Empowerment & Community Building 99 Chapter Six: Accounting for Extreme Deviance 106 Making Sense of Radical Flesh Practices 106 · Deviance (Re)Constructed 107 · Account-Making 110 Theoretical & Methodological Implications for Future Research 113 Concluding Comments 116 v References 118 Appendix A 130 Appendix B 133 vi Chapter One Introduction Physical deviance, such as obesity, deformity, cutting, extensive tattooing and other such “abominations of the body” are interpreted as indicative of moral failing by conforming members of the mainstream majority in Western culture (Goffman 1963:4). In other words, individuals with bodily deviations harbour what Erving Goffman (1963) referred to as a “spoiled identity” and are thus subject to stigmatization, informal social control, and attempts to label their physical attributes or body practices as abnormal, dangerous, and wrong. While uninvited stigma such as birth marks or deformities might elicit a degree of sympathy from “normals” (Goffman 1963), “achieved stigma” that is constructed as a form of “self inflicted damnation” is less apt to do so (Falk 2001; Allon 1982). Consequently, individuals interpreted as having invited their plight are constructed as residing in the universe of moral blameworthiness (Loseke 2003) and thus must negotiate more damning charges of double deviance for having actively embraced stigma and consciously violated cultural and social body norms. In terms of rationalization, the process of stigmatization results from the human need to categorize and assign meaning to the objective world; while practical and necessary, categorizations “often simultaneously construct the types of people who inhabit these categories” (Loseke 1993:207; Emphasis in Original). Consequently, individuals interpreted as belonging to a “deviant” category are subject to stigma; a term described by Goffman (1963) as a result of the interplay between a “deeply discrediting” attribute, stereotypical imagery and discrimination. Hence, the discredited individual carrying a stigma is cast as a certain type of person and othered by society; subsequently, “[w]e believe the person with the stigma is not quite human…[w]e construct