In \u201cVisible Bodies: Power, Subordination, and Identity in the Eighteenth- Century Atlantic World,\u201d Gwenda Morgan and Peter Rushton comment on how many slaves and black slaves made efforts to change their appearance for the better. By wearing the \u201ccast of clothing\u201d of their masters, or changing their dialect in some manner, runaway slaves were able to better blend into society (45). Yet, there were many markings that slaves struggled to hide, which identified them for who they were. Things such as scars from whips, brands (even on the face), and early tattoos were all legitimate signifiers of a person\u2019s status in colonial America.<\/p>\n
These \u201cmutilations\u201d were unique to the person and therefore, easy to describe in runaway ads. \u00a0Outside of brands being specific only to slaves, Morgan and Rushton point out that tattoos specifically were connected to troublesome individuals of the lower class (49). For instance, in one ad a tattoo is used as the main identifying characteristic of the fifteen year old thief in question (49). Morgan and Rushton also further elaborate on how inscriptions of various sorts (tattoos) were prevalent on the arms of runaway slaves, making them easier to identify. They were not very detailed but, they were the epitome of a sign that a person with one was an individual of suspicion.<\/p>\n
This depiction of body art as another identifying characteristic of slaves struck me as something that has continued into our culture. Though we do not have slaves, it is a common thought amongst many in our society that visible tattoos are associated with lower class individuals. For instance, many tattoos in inner city areas are used as identifiers for various gangs, just like they once were associated with slaves. As I myself have a piece of artwork on my back, I have a problem with scholars connecting tattoos to criminals in such a negative way. Yet, after thinking about it, I realized that my choice of placement for my piece was influenced by these societal conceptions of tattoos. I did not want my body art to negatively influence my image in any walk of life, which is why I hid it on my back. With my own decision in mind, I recognized that our culture has not changed much in terms of physical alterations. People still look down on tattoos, with many giving disgusted looks to individuals with visible artwork. It must be a demeaning feeling for these people, just like it was for the slaves of colonial America, with their skin color being their first \u201cmark.\u201d<\/p>\n
In Mr. Benjamin Hartshorn\u2019s response for this week, he comments on the idea of different degrees of freedom in reference to the enslavement the colonists and British felt under their government\u2019s oppressive taxes. After giving this some thought, I realized how both these people\u2019s feelings of enslavement is not too different from the feeling people with visible tattoos experience. Though at first glance, this may seem like a stretch but, if you look at it in a certain way, the idea is made clear. Both the British and American colonists were free people but, they suffered under the weight of excise taxes placed upon their goods. A restriction was placed upon what kind of goods they could buy \u201cfreely,\u201d which dictated their choice of purchase. Though tattoos are a voluntary act, they also carry a similar weight of \u201cunfreedom.\u201d People with visible tattoos are discriminated against in office settings, primarily being forced to cover up their markings. Also, thanks to society\u2019s idea of what these tattoos mean, the people with them are continually watched by the citizens around them. In both groups, the people themselves are \u201cfree,\u201d in that they can make their own decisions. Yet, their amount of freedom is limited by the forces around them which they have little control over, creating a feeling of enslavement.<\/p>\n","protected":false},"excerpt":{"rendered":"
In \u201cVisible Bodies: Power, Subordination, and Identity in the Eighteenth- Century Atlantic World,\u201d Gwenda Morgan and Peter Rushton comment on how many slaves and black slaves made efforts to change their appearance for the better. By wearing the \u201ccast of clothing\u201d of their masters, or changing their dialect in some manner, runaway slaves were able … <\/p>\n