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Prisoners have tattooed themselves for centuries. They used to be forcibly tattooed as well. For example, in the 17th and 18th centuries New Hampshire officials branded or tattooed criminals, and in 1818 the Massachusetts legislature passed a law that required all repeat offenders to be tattooed to indicate their status as habitual criminals. Other countries have used similar measures. England, for instance, practiced tattooing as punishment for centuries. By the early 19th century, authorities in imperial Russia routinely tattooed the harshest criminals to identify them visibly for law enforcement authorities.

In prison, as in society at large, most tattoos take on symbolic meaning as expressions of identity. The criminal seizes on the tattoo's original intention as a deviant identifier used by the authorities and, through inversion and transgression, inverts the mark to designate association with an antisocial subculture that asserts and symbolizes power and control over its own identity. The tattoo, in effect, becomes a strategy of resistance for the convict against the hegemony of the state and its surrogate, the prison. The outlaw thus transforms the negative meaning of the tattoo and makes it a source of status, power, and pride.

Whereas a tattoo artist in the free world creates his or her work with the most sanitary and up-todate machinery, the prison tattooist relies on handmade machines, needles, and sometimes even glass. As a result, the prison tattoo tests the individual's pain threshold, once again raising his or her status. Finally, many convict tattooists will not tattoo another prisoner who has not already been marked, especially if that person is a short-termer—that is, someone who will get out of prison in the near future. Convict tattooists recognize the symbolic identity commitment of their artwork and frequently refuse to contribute to other convicts' acceptance of selfand group definitions of deviance.

Gang Tattoos

Before the advent of prison gangs, prison tattoos usually signified a generalized deviant subculture. Following the emergence of ethnic gang cultures in prison in the last half of the 20th century, the meanings of prison tattoos became much more complex. Gang tattoos usually indicate membership in subgroups of the prison and are frequently used as a secret language understood only by the initiated. In some instances, such tattoos can indicate a sequence of career moves within the gang organization. For instance, certain Hispanic gangs in California prisons have a strict hierarchical structure that mimics military rankings. A specific tattoo, recognized immediately by members of the gangs and others who have been socialized to the prison culture, illustrates each rank. Through these nonverbal body art expressions, convicts can tell a gang member's status in the gang, criminal specialty, and number of kills. For these convicts, tattoos are visual proof of a firm commitment to convict status and to the deviant self-identity.

Iconography

Scholars have not conducted extensive study of the iconography of prison tattoos in the United States, as has been done in some other countries, such as Russia. Yet a number of conventional tattoos—or “flash,” in the parlance of tattoo parlors—are common among U.S. prisoners. These include designs featuring eagles, panthers, crucifixes, hearts with women's or men's names, dragons, snakes, and skulls and crossbones. Convict and gang-related tattoos often have specific meanings. Tears under the left eye, for example, can symbolize either the number of murders committed or time served. Many prisoners of Mexican descent have tattoos of the Virgin of Guadalupe on their backs as a defense against sexual assaults. Prison gangs such as the Aryan Brotherhood and their offshoots (e.g., the National White People's Socialist Party and Aryan Warriors) sport a variety of “white power” symbols, including the swastika. These tattoos bind gang members by ideology and kinship both in prison and after release.

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