Tattoo: a multifaceted medium of communication

This article suggests the systems theoretical distinction of form/medium as a useful tool for distinguishing social phenomena that might look as if they stem from the same process. This is shown to be the case for the tattoo and tattooing. The tattoo is conceived as a medium of communication through which different forms of communication emerge. Tattooing is one of these forms of communication that shapes the medium in a particular way. The current article sheds a special light on its intricate, communicational constellation, for which the concept of parallax is suggested. Law, medicine and cosmetics as other forms of communication use the medium of tattoo in their own way as well. The form/medium distinction allows us to grasp these different forms of communication, while it shows that they share the tattoo as medium. The article’s ultimate goal is to illustrate that the tattoo figures as a multifaceted medium of communication.

Saint Margaret's Tattoos: Empowering Marks on White Skin

Saint Margaret, as presented in the “Katherine Group” life of the virgin martyr, claims to have Christ’s “marks” and “seals” on her. Bringing together postmodern theories of body modification and Paul Zumthor’s concept of mouvance, this essay reads these marks as tattoos that consist of virtual (tattoo fantasies), oral (tattoo narratives), and written elements (the actual marks on skin). Margaret defends and empowers herself by claiming to possess Christ’s ownership tattoo. Her oppressor Olibrius, in turn, intends to overwrite that mark palimpsestically and hence to empower himself, not unlike slave-owners in antiquity. While the gruesome torture scenes suggest that Olibrius wins the upper hand in this contest, the outcome of the narrative instead proves that Margaret triumphs. She dies a virgin after defiantly appropriating, in her tattoo narrative, the torture marks as her own, divine tattoo.