The perception of identity is constantly undermined by prejudice. Today the focus on a person’s sexuality before even thinking about their individuality has become endemic. Unchecked, this tendency has become a contemporary social issue that has not been resolved.

Can the colours of a flag effectively represent the wide variety and fluidity of the spectrum of sexual identities or are they simply a perceptual noise which keeps us from the real essence of each unique other?


ACTION N. 3 – 2Mirrors –

Practising bondage with self-awareness and conscious action involves, for both roles, dominant and submissive, the constant presence of an internal monologue – irrespective of the level of experience of the people involved. From this starting point begins the next action that Amae will effect on the body. After having compiled a brief list of adjectives related to the person and after having mirrored this oppositional notion which forms the basis of the contraries that underlie the roles in bondage practice (dominant and submissive), Amae finds the aesthetic correspondent on the skin: the beauty spot.

Because of its linguistic and physical nature, the beauty spot can be viewed from contrary facets – benign or malign, regular or irregular, embossed or flat. Plus, linguistically, in different languages the beauty spot is connoted in different ways in relation to its nature: beauty or danger.

The act of mirroring the moles on the vertical axis of the body, is the aesthetic synthesis of this thought. To create an unnatural and potentially harmful danger which becomes installed on the opposite side of the body alerts us to the doubt that maybe none of the adjectives related to us is fixed. We are not tied to its positive or negative connotation and we often move from one shore to the other, sometimes helped by the wind, other times rowing hard.

This is the second action that conceives of self-tattooing as a way to bring to life a intra-corporeal extrusion, operating on the theory that an idea turns into a sign emerging on the surface of the skin from the inside of the body without ever leaving it. The opposite happens with other visual languages, such as photography or painting.

The intra-corporeal extrusion happens, thus, only when it is created by the artist themselves on their own body. While there is a different version of that in the painting of ones own body,

the self-tattooing is the one that more critically addresses the concepts of the ephemeral as well as the spatial and the temporal because tattooing is more invasive and longer lasting than body painting.

The self-tattooing expands on and relates to the following notions:

  • tattoo forcibly mixes organic fluids and ink where the blending takes place on/in the body without being transferred outside of it.

  • the drawing has two sides, one internal and one external enhancing the concept of the surface (skin) as a threshold.

  • the drawing moves in time and space together with the person who hosts it and it evolves in relation to the conditions of the body.

  • the meaning of the work is given and transmitted through its temporary belonging to the body, bar through any documentation thereof, without leaving any trace of itself – except for in the visual or oral memory of others.