{"id":39407,"date":"2025-03-21T13:00:00","date_gmt":"2025-03-21T19:00:00","guid":{"rendered":"https:\/\/encartes.mx\/?p=39407"},"modified":"2025-03-21T13:21:30","modified_gmt":"2025-03-21T19:21:30","slug":"morello-tatuajes-religiosidad-vivida-andalucia-loreto","status":"publish","type":"post","link":"https:\/\/encartes.mx\/en\/morello-tatuajes-religiosidad-vivida-andalucia-loreto\/","title":{"rendered":"The (religious) profession of tattooing"},"content":{"rendered":"<h2 class=\"wp-block-heading\">Abstract<\/h2>\n\n\n\n<p class=\"abstract\">Religious tattooing has evolved from ritual to profession. Tattoo artists, by materializing beliefs, experience the tension between art and spirituality. This study examines how tattoo parlors have become spaces where contemporary religious expression is shaped, exploring the intersections between art, spirituality and commerce.<\/p>\n\n\n\n<p class=\"abstract\">Keywords: <a href=\"https:\/\/encartes.mx\/en\/tag\/imagenes-religiosas\/\" rel=\"tag\">religious images<\/a>, <a href=\"https:\/\/encartes.mx\/en\/tag\/religiosidad-vivida\/\" rel=\"tag\">lived religiosity<\/a>, <a href=\"https:\/\/encartes.mx\/en\/tag\/tatuaje\/\" rel=\"tag\">tattoo<\/a><\/p>\n\n\n\n<p class=\"en-title\"><span class=\"small-caps\">the (religious) craft of tattooing<\/span><\/p>\n\n\n\n<p class=\"abstract en-text\">Religious tattooing has evolved from a ritual to a profession. By materializing beliefs, tattooists experience the tension between art and spirituality. This study examines how tattoo parlors have become a space where contemporary religious expression is configured, exploring the intersections between art, spirituality, and trade.<\/p>\n\n\n\n<p class=\"en-text abstract\">Keywords: tattoo, religious icons, lived religion, Catholicism. <\/p>\n\n\n\n<figure class=\"wp-block-embed is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"The (religious) profession of tattooing : Loreto (Italy) : Gustavo Morello\" width=\"580\" height=\"326\" src=\"https:\/\/www.youtube.com\/embed\/1fOLWwNb-ZE?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<figure class=\"wp-block-embed is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"The (religious) profession of tattooing | M\u00e1laga (Spain) | Gustavo Morello\" width=\"580\" height=\"326\" src=\"https:\/\/www.youtube.com\/embed\/qT4kWy3Rh20?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<h2 class=\"wp-block-heading\">Presentation<\/h2>\n\n\n\n<p class=\"abstract\">Most studies of the sociology of religion in the Western world have ignored religious tattoos. Yet there are records of religious tattoos since the beginning of the common era. Why this exclusion?<\/p>\n\n\n\n<p>The objectives of this study are, on the one hand, to explore tattoos as religious practices in Western Christian contexts and, on the other hand, to highlight distinct modes of practicing religion ignored by the academy.<\/p>\n\n\n\n<p>This research project, initiated in 2018, has generated a book, four academic articles, three articles in preparation, a semester elective course, the collaboration of colleagues in the United States, Mexico and Argentina; the work of one PhD student and 17 undergraduate students, presentations at academic conferences and numerous publications and interventions in the media, in Spanish and English.<\/p>\n\n\n\n<p>The videos presented here are the result of this study.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Justification<\/h2>\n\n\n\n<p class=\"abstract\">Because the sociology of religion continues to explore religion with a set of institutionally sanctioned practices in the North Atlantic (church attendance, Scripture reading, personal prayer), it neglects the religious value of practices that people consider religious in other cultural contexts (Bender <em>et al<\/em>., 2013). Tattoos are an example of these neglected practices, even though they have been present in almost every culture for as long as we have records.<\/p>\n\n\n\n<p>The sociology of religion saw religious tattoos in the West as a curiosity, but not as a practice worthy of study. They were a matter of non-Western cultures and therefore anthropological material (Rubin, 1988). It was assumed that since the major Christian churches forbade tattoos, they were alien to the Western religious tradition.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">The alleged religious prohibition<\/h2>\n\n\n\n<p class=\"abstract\">Many sociologists assumed that Judeo-Christian scriptures prohibited tattoos (e.g. Bell, 1999; Boudreau, Ferro Higuera and Villamar Ruelas, 2020; Ebensten, 1954; Falk, 1995; Gilbert, 2000; Govenar, 1988; Perez Fonseca, 2009; Rosenblatt, 1997; Sizer, 2020). The most commonly used argument is the quotation of the biblical book Leviticus 19:28, which forbids them (Kluger, 2021). Supposedly, that proscription is later supported by the Christian Roman emperor Constantine I, with the argument that tattoos denigrated the image of God (Brain, 1979; Sanders and Vail, 2008). The Second Council of Nicea (787) would have confirmed this prohibition (Falk, 1995; Gilbert, 2000; Steward, 1990).<\/p>\n\n\n\n<p>It is true that there are numerous testimonies of Christian leaders opposing tattooing: for example, St. Basil in 450 (Petkoff, 2019), the Anglican pastor John Bulwer in the century <span class=\"small-caps\">xvii<\/span> (Schildkrout, 2004) and the Baptist pastor Paul Chappell in the <span class=\"small-caps\">xx<\/span> (Parnell, 2019). However, that is not the same as banning a religious tradition.<\/p>\n\n\n\n<p>First, there are biblical references that not only recognize tattoos (Revelation 17:5; Song of Songs 8:6) but attribute to them a protective power (Genesis 4:5). Moreover, other biblical texts are read as encouraging their practice (Isaiah 44:5). One passage (Galatians 6:17) even seems to indicate that the apostle Paul himself had a cross tattooed on him.<\/p>\n\n\n\n<p>Second, a decree by Emperor Constantine banned tattoos on the face, a common punishment in the Roman Empire, because facial tattoos were humiliating: they denigrated the image of God in people. Instead, he argued, enslaved people could tattoo their arms and legs (Bruna, 2005; Gustafson, 2000; Jones, 2000; Steward, 1990).<\/p>\n\n\n\n<p>Third, the Council of Nicaea, held in 787, did not ban tattoos (Price, 2018). The records reflect the controversy over religious images in general, a dispute that shook Christianity in those times. The tension was between the iconoclasts, who rejected images as a legitimate form of representation of the divine, and the iconophiles who defended them. The council affirmed that images should be venerated, not worshipped (Barber, 1999).<\/p>\n\n\n\n<p>The controversy did not end there and many of the following Byzantine emperors supported the iconoclasts. Some even punished the iconophiles by tattooing them on their faces (Gustafson, 2000; Jones, 2000). That same year (787), a local council held in Northumberland, England, banned pagan-motivated tattoos, but praised those depicting Christian iconography (MacQuarrie, 2000; Scheinfeld, 2007).<\/p>\n\n\n\n<p>Fourth, in the case of the Catholic tradition, no prohibition was found in the Code of Canon Law or in the sources of Catholic dogma (Denzinger, 1957). Although among Protestant churches there are some pamphlets and homilies by pastors condemning tattoos, there is no institutional prohibition. Even when the use of images was considered idolatry for some Protestant groups, such as among Scottish Presbyterians, about 8% of those sent to prison in Australia had religious tattoos. Religious tattoos were common among convicted British subjects of middle and lower classes, and were evenly distributed among Catholics and Anglicans (Alker and Shoemaker, 2022).<\/p>\n\n\n\n<p>My point is that there is no prohibition in Western religions and, if there were, they did not prevent believers from tattooing (Morello, 2024). I understand that one way to overcome the limits of the sociology of religion is to pay attention to practices, to what people do to connect with the superhuman and not just to what religious institutions say. The perspective of lived religion, which focuses on practices, helps us to recover the religious dimension of tattooing.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Religious practices and their study<\/h2>\n\n\n\n<p class=\"abstract\">Numerous colleagues have highlighted popular religion as a particular way of doing religion that explores religious practices beyond the mandates of the institutional elites (Ameigeiras, 1989; De la Torre, Guti\u00e9rrez Z\u00fa\u00f1iga, 1989). <em>et al<\/em>., 2014; Parker Gumuccio, 1998, Sem\u00e1n, 2021).<\/p>\n\n\n\n<p>The lived religion approach consolidated and expanded that perspective (Ammerman, 2021; Morello, 2021). By focusing on everyday religious practices, these studies highlight what ordinary people do. They focus on actions and not so much on institutional directives, investigate concrete practices, emphasizing the capacity of actors to generate and transmit religious meaning in everyday experiences (Pereira Arenas and Morello, 2022).<\/p>\n\n\n\n<p>While this approach prioritizes subjective agency and creativity, it understands that religious practices occur in a sociohistorical context. People express themselves through practices shaped by both institutional traditions and popular culture, by what is available to them. Religion, even a \"lived\" one, is still a social construction (Ammerman, 2021; Rabbia <em>et al<\/em>., 2019).<\/p>\n\n\n\n<p>According to Ammerman (2021), religious practices involve (like any other human practice) embodiment, materiality, emotions, aesthetics, moral judgment, and narrative. However, it is the intention to connect with the superhuman that makes it \"religious.\" That intention may be explicit (because the person says so) or implicit (because the context suggests it).<\/p>\n\n\n\n<p>Religious tattoos fulfill this description. They register a contact with the supra-human by materializing experiences that left an emotional imprint (Morello, 2021a). By modifying the skin they involve the body, such as pilgrimage or fasting (Inckle, 2016); they are made of a material (ink) and are an aesthetic choice subject to debates about taste and creativity (Kosut, 2014; Rees, 2016; Tranter and Grant, 2018). Finally, they involve a moral judgment about what is appropriate to tattoo (and on what part of the body), and what is not (Morello <em>et al<\/em>. 2021; Morello and DePaula, 2024).<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Contemporary religious tattoos<\/h2>\n\n\n\n<p class=\"abstract\">Works on contemporary religious tattoos explore the characteristics, uses and complexities of tattooing. One of them is to be both \"selfish\" and \"altruistic\" (Simmel, in Wolf, 1950: 338). Tattoos, in general, are an aesthetic choice. People get them because they like them. In that sense they are \"selfish\", and at the same time they have an \"altruistic\" dimension. Just as tattoos are communication devices that people use to talk about themselves (Atkinson, 2003; Back, 2007; DeMello, 2000; Le Breton, 2013; Rosenblatt, 1997), religious tattoos communicate spiritual experiences (Ramos, 2002; Yllescas, 2018), they are opportunities to reflect and converse about the sacred (Barras and Saris, 2021; Foemmel, 2009; Pitts 2003; Tsou-Pin Chen, 2019).<\/p>\n\n\n\n<p>Tattoos, personal and intimate, also imply a connection to a community (Morello, 2021a). They are marks of religious affiliation; situating the tattooed within a group (Dougherty and Koch, 2019; Maldonado-Estrada, 2020) or tradition (Petkoff, 2019).<\/p>\n\n\n\n<p>Many times the tattoos are explicitly devotional and represent images of saints, demons, orish\u00e1s, deities, crucifixes, Jesus, the Virgin Mary and angels, which function as domestic altars (Guerzoni, 2018; L\u00f3pez Fidanza and Galera, 2014; Yllescas, 2018).<\/p>\n\n\n\n<p>At other times, while not obviously religious, they capture the spiritual intent of the tattooed person with a \"profane\" symbol (Pitts, 2003; Rivardo and Keelan, 2010; Rosenblatt, 1997). There is a trend around tattoos and religious affiliations: unaffiliated people tend to have more tattoos than Catholics, and they more than Protestants. While religious people have alternatives to express their inner life (necklaces, images, garments), for unaffiliated people tattoos are one of the few ways to do so (Morello, 2021a).<\/p>\n\n\n\n<p>Religious tattoos place the individual in a community that goes beyond this world, and connect him or her to a network of human and superhuman beings. Deceased tattoos, for example, are devices for making memory and communicating mourning, as they allow the decedent to talk about what happened (Cann, 2014; Davidson, 2016; Inckle, 2016).<\/p>\n\n\n\n<p>Tattoos can mark physical pilgrimages and spiritual quests. Pilgrimage tattoos are evidence of the journey and a sign that the person changed, that he or she did not come back the same (Petkoff, 2019). Other tattoos signal transitions, a new stage in a spiritual itinerary (Foemmel, 2009; Parnell, 2019). Sometimes they mark mystical experiences (Maloney and Koch, 2019), by recording on the skin a message from divinity (Benson, 2000; Firmin <em>et al<\/em>., 2012).<\/p>\n\n\n\n<p>Other tattoos are used to prevent harm (Kluger, 2021; Woodstock, 2014) or to remember overcoming trauma (both physical and mental, one's own or others'). Often, in the case of these healing tattoos, the very process of getting tattooed is considered cathartic, and the pain involved becomes more relevant (Pitts, 2003).<\/p>\n\n\n\n<p>As with any other social practice, gender influences tattoos. Body size and location differ between women and men (Dougherty and Koch, 2019), as do their use and body expectations (Kloss, 2022; Maldonado-Estrada, 2020, Morello <em>et al<\/em>., 2021).<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">The work of tattoo artists<\/h2>\n\n\n\n<p class=\"abstract\">If tattoos have religious functions, it is not strange to imagine that tattoo artists have a spiritual role (Morello and De Paula, 2024).<\/p>\n\n\n\n<p>In ancient societies in Europe and America, tattoos were performed by skilled individuals who were most likely performing a religious act (Krutak, 2015). Subsequently, tattooing became a part-time activity and, at the end of the century <span class=\"small-caps\">xix<\/span>into a full-time profession. With the growing popularity of tattoos and the technological improvement of tools, many tattooists began to understand their work as art (De Oliveira, 2016; Ferreira, 2008; Walzer Moskovic, 2015). The craft of tattooing, as a full-time profession associated with creativity, is a recent development.<\/p>\n\n\n\n<p>This is important because with \"artification\" of tattooing (Kosut, 2014; Rees, 2016), tattoo artists have to navigate between artistic freedom and client expectations (Martin, 2018; Resenhoeft, Villa, &amp; Wiseman, 2008). In tattooing, the canvas is a person with personal opinions, tastes, and choices (Sizer, 2020). The relationship between tattoo artists and clients was transformed; both the design and the tattoo experience have become more personal.<\/p>\n\n\n\n<p>Often tattooers have to respond to the religious requirements of their clients, marking on the body a group affiliation, a spiritual experience, a healing (Tsou-Pin Chen, 2019). However, since they have control over the design, execution, placement, and size of the tattoo, tattooing is a site for the exercise of power (Barras and Saris, 2021).<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">The videos<\/h2>\n\n\n\n<p class=\"abstract\">These videos explore, from two cases of religious tattoos, the negotiations that occur in tattooing between clients and tattooists; between social and religious mandates; between artistic designs and technological possibilities; between civil and ecclesiastical authorities; between personal desires and social expectations. Something that, I speculate, is true of all religious practices.<\/p>\n\n\n\n<p>Moreover, the videos show tattooing as a legitimate religious practice. And, in doing so, they question the exclusion of its study in the sociology of religion.<\/p>\n\n\n\n<p>The videos present the cases of the cofrade tattoo (in Andalusia, Spain), and the pilgrimage tattoo (in Loreto, Italy). Originally designed to accompany the course Tattoos and Religion. Studying a Neglected Spiritual Practice, the videos contextualize the interactions between tattoo artists and their clients in the societies where they take place.<\/p>\n\n\n\n<p>Both videos were made between July and October 2023. Funding was made possible, in part, by an Ignite research grant from the Boston College Office for the Vice Provost for Research.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Bibliography<\/h2>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Alker, Zoe y Robert Shoemaker (2022). \u201cConvicts and the Cultural Significance of Tattooing in Nineteenth-Century Britain\u201d, <em>Journal of British Studies <\/em>61, pp. 835-862.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Ameigeiras, Aldo (1989). \u201cEl fen\u00f3meno de la religiosidad popular desde la perspectiva de la Ciencia Social\u201d, <em>Revista <span class=\"small-caps\">cias<\/span><\/em> 386, pp. 403-412.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Ammerman, Nancy T. (2021). <em>Studying Lived Religion.<\/em> Nueva York: New York University Press.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Atkinson, Michael (2003). <em>Tattooed: The Sociogenesis of a Body Art.<\/em> Toronto: University of Toronto Press.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Back, Les (2007). <em>The Art of Listening.<\/em> Oxford y Nueva York: Berg.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Barber, Charles (1999). \u201cWriting on the Body: Memory\/Desire and the Holy in Iconoclasm\u201d, en <em>Desire and Denial in Byzantium: Papers from the 31st Spring Symposium of Byzantine Studies<\/em>, University of Sussex, 111-120. Brookfield, VT: Aldershot.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Barras, Amelie y Anne Saris (2021). \u201cGazing into the World of Tattoos: An Invitation to Reconsider How We Conceptualize Religious Practices\u201d, <em>Studies in Religion,<\/em> 50, 2, pp. 167-188.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Bell, Shannon (1999). \u201cTattooed: A Participant Observer\u2019s Exploration of Meaning\u201d, <em>Journal of American Culture<\/em>, 22, 2, pp. 53-58.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Bender, Courtney, Wendy Cadge, Peggy Levitt y David Smilde (2013). <em>Religion on the Edge: De-centering and Re-centering the Sociology of Religion<\/em>. Nueva York: Oxford University Press.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Benson, Susan (2000). \u201cInscriptions of the Self: Reflections on Tattooing and Piercing in Contemporary Euro-American\u201d, en Jane Caplan (ed.).<em> Writen on the Body. The Tattoo in European and American History<\/em>. Princeton: Princeton University Press, pp. 234-254.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Boudreau, Julie-Anne, Laura Ferro Higuera y Aitiana Villamar Ruelas (2020). \u201cSer y estar en lo urbano. Un acercamiento espacio-temporal al tatuaje\u201d, <em>Disparidades. Revista de Antropolog\u00eda<\/em>, 72, 2, pp. 1-15.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Brain, Robert (1979). <em>The Decorated Body.<\/em> Nueva York: Harper and Row.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Bruna, Denis (2005). \u201cLe \u2018Labour dans la Chair\u2019. T\u00e9moignages et repr\u00e9senttions du tatouage au moyen age\u201d, en Agostino Paravicini Bagliani (ed.).<em> La pelle umana: The Human Skin<\/em>. Florencia: Edizioni del Galluzzo, pp. 389-407.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Cann, Candi K.&nbsp;(2014). <em>Virtual Afterlives: Grieving the Dead in the Twenty-First Century<\/em>. Lexington: University Press of Kentucky.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Davidson, Deborah (2016). <em>The Tattoo Project: Commemorative Tattoos, Visual Culture, and the Digital Archive.<\/em> Toronto: Canadian Scholars.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">De la Torre, Ren\u00e9e, Cristina Guti\u00e9rrez Z\u00fa\u00f1iga, Mar\u00eda Pati\u00f1o L\u00f3pez, Yasodhara Silva Medina, Hugo Su\u00e1rez y Genaro Zalpa Ram\u00edrez (2014). <em>Creer y practicar en M\u00e9xico: comparaci\u00f3n de tres encuestas sobre religiosidad<\/em>. Ciudad de M\u00e9xico: Universidad Aut\u00f3noma de Aguascalientes\/<span class=\"small-caps\">ciesas<\/span>\/El Colegio de Jalisco.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">De Oliveira, R. (2016). \u201cTatuadores, tatuados: pesquisa e reflex\u00e3o est\u00e9tica\u201d, <em><span class=\"small-caps\">ide<\/span>-Sao Paulo, <\/em>61, pp. 149-167.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">DeMello, Margo (2000). <em>Bodies of Inscription: A Cultural History of the Modern Tattoo Community.<\/em> Durham y Londres: Duke University Press.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Denzinger, Heinrich (1957). <em>The Sources of Catholic Dogma.<\/em> St. Louis: Herder.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Dougherty, Kevin y Jerome Koch (2019). \u201cReligious Tattoos at One Christian University\u201d, <em>Visual Studies<\/em>, 34, 4, pp. 311-318.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Ebensten, Hanns (1954). <em>Pierced Hearts and True Love: An Illustrated History of the Origin and Development of European Tattooing and a Survey of its Present State.<\/em> Londres: Derek Verschoyle.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Falk, Pasi (1995). \u201cWritten in the Flesh\u201d. <em>Body and Society<\/em> 1, n\u00fam. 1: 95-105.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Ferreira, V\u00edtor (2008). \u201cOs of\u00edcios de marcar o corpo: a realiza\u00e7\u00e3o profissional de um projecto identit\u00e1rio\u201d, <em>Sociologia, Problemas e Praticas, <\/em>58, pp. 71-108.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Firmin, Michael, Luke Tse, Tammy Angelini y Janna Foster (2012). \u201cA Qualitative Assessment of Internal Factors for Tattooing among College Students\u201d, <em>College Students Affairs Journal<\/em> 30, n\u00fam. 2, pp. 31-44.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Foemmel, Eric Wayne (2009). \u201cAn Ethnographic Case Study of a Los Angeles Tattoo Shop\u201d. Tesis de doctorado. Pennsylvania: The Pennsylvania State University.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Gilbert, Steve (2000). <em>Tattoo History: A Sourcebook.<\/em> Nueva York: Juno Books.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Govenar, Alan (1988). \u201cThe Variable Context of Chicano Tattooing\u201d, en Arnold Rubin (ed.).<em> Marks of Civilization: Artistic Transformations of the Human Body<\/em>. Los \u00c1ngeles: Museum of Cultural History-University of California, pp. 209-217.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Guerzoni, Guido (2018). \u201cDevotional Tattoos in Early Modern Italy\u201d, <em>Espacio, Tiempo y Forma<\/em> 6, pp. 119-136.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Gustafson, Mark (2000). \u201cThe Tattoo in Later Roman Empire and Beyond\u201d, en Jane Caplan (ed.).<em> Written on the Body: The Tattoo in European and American History<\/em>. Princeton: Princeton University Press, pp. 17-31.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Inckle, Kay (2016). \u201c\u2018Physical Words\u2019: Scars, Tattoos, and Embodied Mourning\u201d, en Deborah Davidson (ed.). <em>The Tattoo Project. Commemorative Tattoos, Visual Culture, and the Digital Archive<\/em>. Toronto: Canadian Scholars, pp. 113-124.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Jones, Christopher (2000). \u201cStigma and Tattoo\u201d, en Jane Caplan (ed.).<em> Written on the Body: The Tattoo in European and American History<\/em>. Princeton: Princeton University Press, pp. 1-16.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Kloss, Sinah Theres (2022). \u201cEmbodying Dependency: Caribbean Godna (tattoos) as Female Subordination and Resistance\u201d. <em>The Journal of Latin American and Caribbean Anthropology<\/em>, pp. 1-12.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Kluger, Nicolas (2021). \u201cLe tatouage religieux\u201d, <em>Annales de Dermatologie et V\u00e9n\u00e9r\u00e9ologie, <\/em>139, 11, pp. 776-782.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Kosut, Mary (2014). \u201cThe Artification of Tattoo: Transformations within a Cultural Field\u201d. <em>Cultural Sociology<\/em> 8, 2, pp. 142-158.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Krutak, Lars. (2015). \u201cThe Cultural Heritage of Tattooing: A Brief History\u201d. <em>Current Problems in Dermatology, <\/em>48, pp. 1-5.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Le Breton, David (2013). <em>El tatuaje o la firma del yo.<\/em> Madrid: Casimiro.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">L\u00f3pez Fidanza, Juan Mart\u00edn y Cecilia Galera (2014). \u201cRegulaciones a una devoci\u00f3n estigmatizada: culto a San La Muerte en Buenos Aires\u201d, <em>Debates do NER<\/em> 15, 25, pp. 71-196.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">MacQuarrie, Charles W. (2000). \u201cInsular Celtic Tattooing: History, Myth, and Metaphor\u201d, en Jane Caplan (ed.).<em> Written on the Body: The Tattoo in European and American History<\/em>. Princeton: Princeton University Press, pp. 32-45.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Maldonado-Estrada, Alyssa (2020). <em>Lifeblood of the Parish: Men and Catholic Devotion in Williamsburg, Brooklyn.<\/em> Nueva York: New York University Press.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Maloney, Patricia y Jerome Koch (2019). \u201cThe College Student\u2019s Religious Tattoo: Respect, Reverence, Remembrance\u201d, <em>Sociological Focus<\/em> 53, 1, pp. 53-66.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Martin, Chris William (2018). <em>The Social Semiotics of Tattoos: Skin and Self.<\/em> Bloomsbury Publishing.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Morello, Gustavo y Tiago De Paula (2024). \u201cTattoo Artists as Religious Figures\u201d, <em>Journal for the Scientific Study of Religion<\/em>, 00, 0, pp. 1-20, https:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/jssr.12910<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Morello, Gustavo, Mikayla Sanchez, Diego Moreno, Jack Engelmann y Alexis Evangel (2021). \u201cWomen, Tattoos, and Religion: An Exploration into Women\u2019s Inner Life\u201d, <em>Religions<\/em>, 12, 7, pp. 517-531.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">\u2014 (2021). <em>Lived Religion in Latin America: An Enchanted Modernity.<\/em> Nueva York: Oxford University Press.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">\u2014 (2021a). I\u2019ve Got You Under my Skin: Tattoos and Religion in Three Latin American Cities, <em>Social Compass, <\/em>68, 1, pp. 61-80.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">\u2014 (2024) <em>Alma, coraz\u00f3n y tinta<\/em>. <em>Los tatuajes en el cristianismo<\/em>. C\u00f3rdoba: Clarice Ensayos\/Nelson Specchia Editor.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Parker Gumuccio, Cristian (1998). \u201cModern Popular Religion. A Complex Object of Study for Sociology\u201d, <em>International Sociology<\/em> 13, 2, pp. 195-212.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Parnell, Julia (2019). \u201cStigmata: An Ethnographically Informed Approach to the Religious Tattoo in America\u201d, <em>Claremont Graduate University,<\/em> ProQuest 13862075.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Pereira Arenas, Valentina y Gustavo Morello (2022). \u201cEntre el opio del pueblo y la b\u00fasqueda de la salvaci\u00f3n. Aproximaciones a la \u2018religiosidad vivida\u2019 desde Am\u00e9rica Latina\u201d, <em>Revista de Estudios Sociales, <\/em>82, octubre-diciembre, pp. 3-21.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">P\u00e9rez Fonseca, Andrea (2009). \u201cCuerpos tatuados, \u2018almas\u2019 tatuadas: nuevas formas de subjetividad en la contemporaneidad\u201d, <em>Revista Colombiana de Antropolog\u00eda<\/em> 45, 1, pp. 69-94.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Petkoff, Peter (2019). \u201cChristian Tattoos as a Normative Demarcation of Memory, Defiance and Eternal Return\u201d, en Miriam Diez Bosch, Alberto Melloni y Josep Mico Sanz (eds.).<em> Perplexed Religion<\/em>. Barcelona: Blanquerna Observatory, pp. 57-72.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Pitts, Victoria (2003). <em>In the Flesh: The Cultural Politics of Body Modification.<\/em> Nueva York: Palgrave and Macmillan.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Price, Richard (2018). <em>The Acts of the Second Council of Nicaea (787): Translated with Notes and an Introduction<\/em>. Liverpool: Liverpool University Press.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Rabbia, Hugo, Gustavo Morello, N\u00e9stor Da Costa y Catalina Romero (2019). <em>La religi\u00f3n como experiencia cotidiana: creencias, pr\u00e1cticas y narrativas espirituales en Sudam\u00e9rica.<\/em> C\u00f3rdoba: Educc.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Ramos, Beatriz Eugenia (2002). \u201cLa letra con sangre entra: disquisiciones acerca del tatuaje\u201d, <em>Desde el Jard\u00edn de Freud<\/em>, 2, pp. 62-67.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Rees, Michael (2016). \u201cFrom Outsider to Established. Explaining the Current Popularity and Acceptability of Tattooing\u201d, <em>Historical Social Research<\/em>, 41, 3, pp. 157-174.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Resenhoeft, Annette, Julie Villa y David Wiseman (2008, mar-abr). \u201cTattoos Can Harm Perceptions: a Study and Suggestions\u201d, <em>J Am Coll Health, <\/em>56 (5), pp. 593-596.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Rivardo, Mark y Colleen Keelan (2010). \u201cBody Modifications, Sexual Activity, and Religious Practices\u201d, <em>Psychological Reports<\/em>, 106, n\u00fam. 2, 467-474.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Rosenblatt, Daniel (1997). \u201cThe Antisocial Skin: Structure, Resistance and \u2018Modern Primitive\u2019 Adornment in the United States\u201d, <em>Cultural Anthropology,<\/em> 12, 3, pp. 287-334.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Rubin, Arnold (1988). \u201cGeneral Introduction\u201d, en Arnold Rubin (ed.).<em> Marks of Civilization: Artistic Transformations of the Human Body<\/em>. Los \u00c1ngeles: Museum of Cultural History and University of California, pp. 13-17.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Sanders, Clinton y Angus Vail (2008). <em>Customizing the Body. The Art and Culture of Tattooing.<\/em> Philadelphia: Temple University Press.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Scheinfeld, Noah (2007). \u201cTattoos and Religion\u201d, <em>Clinics in Dermatology,<\/em> 25, pp. 362-366.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Schildkrout, Enid (2004). \u201cInscribing the Body\u201d, <em>Annual Review of Anthropology,<\/em> 33, pp. 319-344.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Seman, Pablo (2021). <em>Vivir la fe. Entre el catolicismo y el pentecostalismo, la religiosidad de los sectores populares en la Argentina<\/em>. Buenos Aires: Siglo <span class=\"small-caps\">xxi<\/span>.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Sizer, Laura (2020). \u201cThe Art of Tattoos\u201d. <em>The British Journal o Aesthetics,<\/em> 60, 4, pp. 419-433.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Steward, Samuel (1990). <em>Bad Boys and Tough Tattoos: A Social History of the Tattoo with Gangs, Sailors and Street-Corner Punks 1950-1965.<\/em> Nueva York: Harrington Park Press.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Tranter, Bruce y Ruby Grant (2018). \u201cA Class Act? Social Background and Body Modifications in Australia\u201d, <em>Journal of Sociology,<\/em> 54, 3, pp. 412-428.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Tsou-Pin Chen, Molly (2019). \u201cA Phenomenological Study on the Lived Experience of Tattoo Artists\u201d. Tesis de doctorado. Chicago: The Chicago School of Professional Psychology<em>,<\/em> proQuest 13805815.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Walzer-Moskovic, Alejandra (2015). \u201cEl arte en el discurso de los tatuadores\u201d, <em>Arte, Individuo y Sociedad, <\/em>27, 3, pp. 463-481.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Wolff, Kurt (1950). <em>The Sociology of Georg Simmel. <\/em>Traducido, editado y con introducci\u00f3n de Kurt H. Wolff<em>.<\/em> Glencoe: The Free Press.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Woodstock, Louise (2014). \u201cTattoo Therapy: Storying the Self on Reality <span class=\"small-caps\">tv<\/span> in Neoliberal Times\u201d. <em>The Journal of Popular Culture,<\/em> 47, 4, pp. 780-799.<\/p>\n\n\n\n<p class=\"bibliography\" data-no-auto-translation=\"\">Yllescas, Adri\u00e1n. 2018. \u201cLos altares del cuerpo como resistencia ante el poder carcelario\u201d, <em>Encartes, <\/em>1, (1), pp. 121-139.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p class=\"abstract\"><em>Gustavo Morello<\/em> is a Jesuit, professor of Sociology at Boston College. D. from the University of Buenos Aires (2011), Master in Social Sciences from the National University of C\u00f3rdoba (2001), Bachelor in Theology (2007, Universidad del Salvador, Bs. As.) and Philosophy (1991, Universidad del Salvador, Bs. As.). He taught at the Catholic University of C\u00f3rdoba, Argentina (1997-2011), was \"visiting researcher\" at the University of Michigan (2009-2010) and \"principal investigator\" of the research project The Transformation of Lived Religion in Urban Latin America: a Study of Contemporary Latin Americans Experience of the Transcendent (2015-2018) and gave, in 2019, The D'Arcy Lectures, Campion Hall, University of Oxford, UK. Morello investigates the transformations of Latin American religiosity and its interactions with modernity. His latest book is&nbsp;<em>An enchanted modernity. Religion lived in Latin America<\/em>&nbsp;(<span class=\"small-caps\">educc<\/span>, 2020).<\/p>","protected":false},"excerpt":{"rendered":"<p>Abstract Religious tattooing has evolved from ritual to profession. Tattoo artists, by materializing beliefs, experience the tension between art and spirituality. This study examines how tattoo parlors have become spaces where contemporary religious expression is configured, exploring the intersections between art, spirituality and commerce. Keywords: images [...]<\/p>","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[11],"tags":[772,591,1373],"coauthors":[551],"class_list":["post-39407","post","type-post","status-publish","format-standard","hentry","category-11","tag-imagenes-religiosas","tag-religiosidad-vivida","tag-tatuaje","personas-morello-gustavo","numeros-1330"],"acf":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v22.2 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>El oficio (religioso) de tatuar &#8211; Encartes<\/title>\n<meta name=\"description\" content=\"Estudio sobre tatuajes religiosos como expresi\u00f3n espiritual leg\u00edtima, explorando su evoluci\u00f3n de ritual a profesi\u00f3n creativa.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/encartes.mx\/en\/morello-tatuajes-religiosidad-vivida-andalucia-loreto\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"El oficio (religioso) de tatuar &#8211; 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