Modifying the body is not, by any means, a new phenomenon and tattoos are among some of the oldest forms of bodily adornment. The content, application, and ascribed meanings within the practice of tattooing can vary widely depending on the geography and culture. Within Kurdish culture, this centuries-old practice is known as deq or xal. Its importance lies in associating bodies with cultural identity as it has historically been a critical signifier of Kurdish cultural embodiment which Ahmet Yavuklu highlights in his book, Ancient Footprints.
In the Kurdish regions of the Middle East, the practice can be traced back to at least the Achaemenid period. Within the last couple of centuries, deq has had a near exclusive focus on women receiving and administering tattoos. In fact, creating the ink traditionally needs to be mixing soot with the breast milk of a woman who gave birth to a girl. Receiving deq during pregnancy, especially on the sole of the foot, was common for “transferring [the mark] to their offspring” because of the belief that the mark had protective qualities (Floor 2011). However, in the 21st century, deq is less gender exclusive to prioritize the tradition’s survival.
Tattooing among Kurds has been impacted by religious beliefs both in terms of changing its application or discouraging the practice altogether. Deq is reportedly most common among practicing Yezidi and Alevi Muslim Kurds but still found among Sunni Muslims too. In terms of deq motifs, women generally showcase birds, flowers, or gazelles and occasionally verses from the Quran; and men, among whom deq has been historically less common of a practice, receive lions and Yā Ali Madad, or ‘Help, O Ali,’ on their arms” (Sykes, p. 177 qtd. in Floor 2011). One of the most common reasons for applying deq is to ward off the Evil Eye, diseases, or death. A variety of other reasons–including healing and magical properties–are illustrated through deq motifs. Various scholars report that intentions solely for beautification were also common whether this was to embellish their charms or disguise scars and blemishes (Floor, 2011). In Sunni Islamic contexts, individuals can be reluctant to speak about their tattoos or discontinue the practice because it is considered haram. For this reason, there has been a sharp decline in deq or the open expression of it in the last century. However, in some interpretations deq is only considered haram if the blood mixes with the ink (which is what happens in the traditional application process) so modern machine application methods are considered permissible. For some Kurds, instead of permanent tattoos, they have turned to applying deq motifs with henna, ink, or eyeliner to honor both religious and ethnic identities.
Deq is a valuable archive of visual culture that has been kept alive on the bodies of Kurds for hundreds or thousands of years. The religious diversity among Kurds has contributed to the new lives of the practice of deq. In present day Islamic contexts, specifically, there is an ingenuity of young Kurds to practice their faith and continue to associate their bodies with their Kurdish cultural identity. With documentation, archiving, and practicing the tradition, deq can continue to be an indigenous Kurdish practice for future generations of all faiths.
References
Floor, Willem. 2011. “ḴĀLKUBI .” Encyclopaedia Iranica. October 11, 2011. https://iranicaonline.org/articles/kalkubi.
Haje. n.d. “خالکوبی در میان کوردها و ملل خاورمیانه.” Haje.ir. http://haje.ir/newsdetails.aspx?itemid=17202.
Yavuklu, Ahmet. 2022. Ancient Footprints: History That Engraved to Body: Daq (Tattoos). Viransehir, Turkey: Viransehir Government.
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Taylor Nasim Stone is a PhD student in Central Eurasian Studies with a minor in Folklore. Her research focuses on Kurdish folk belief and material culture.
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