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'Deliberate self-harm', 'self-mutilation' and 'self-injury' are just some of the terms used to describe one of the most prominent issues in British mental health policy in recent years. This article demonstrates that contemporary literature on 'self-harm' produces this phenomenon (to varying extents) around two key characteristics. First, this behaviour is predominantly performed by those identified as female. Second, this behaviour primarily involves cutting the skin. These constitutive characteristics are traced back to a corpus of literature produced in the 1960s and 1970s in North American psychiatric inpatient institutions; analysis shows how pre-1960 works were substantially different. Finally, these gendered and behavioural assertions are shown to be the result of historically specific processes of exclusion and emphasis.
Making the cut:
The production of
‘self-harm’ in post-1945
Anglo-Saxon psychiatry
Chris Millard
Queen Mary, University of London, UK
‘Deliberate self-harm’, ‘self-mutilation’ and ‘self-injury’ are just some of the terms used to
describe one of the most prominent issues in British mental health policy in recent years.
This article demonstrates that contemporary literature on ‘self-harm’ produces this
phenomenon (to varying extents) around two key characteristics. First, this behaviour is
predominantly performed by those identified as female. Second, this behaviour primarily
involves cutting the skin. These constitutive characteristics are traced back to a corpus
of literature produced in the 1960s and 1970s in North American psychiatric inpatient
institutions; analysis shows how pre-1960 works were substantially different. Finally,
these gendered and behavioural assertions are shown to be the result of historically
specific processes of exclusion and emphasis.
disease concepts, gender, history, psychiatric syndromes, self-harm, self-mutilation,
A number of mental health concerns during the 1990s crystallized around ‘Prozac’,
cohering and refracting heterogeneous issues around ‘depression’, psychoactive medica-
tion and the influence of pharmaceutical companies (Wurtzel, 1994; Healy, 1997;
Shorter, 1997). In a significant shift, the first decade of the 21st century might be
Corresponding author:
Chris Millard, Queen Mary, University of London, History, Mile End Road, London E1 4NS, UK.
History of the Human Sciences
26(2) 126–150
ªThe Author(s) 2013
Reprints and permission:
DOI: 10.1177/0952695112473619
characterized as the ‘decade of self-harm’. Mental health workers have been among the
most prominent producers of an avalanche of information attempting to categorize, ana-
lyse, explain and treat ‘self-harm’. Since 2004 the Royal College of Psychiatrists has
produced no fewer than four reports on the issue (Royal College of Psychiatrists,
2004, 2006, 2008, 2010). A set of National Health Service guidelines on the treatment
of self-harm jointly produced by the National Institute for Clinical Excellence (NICE)
and the National Collaborating Centre for Mental Health (NCCMH) sparked a media fur-
ore in 2004, as did a 2006 debate at the Royal College of Nursing Congress, about ‘the
nurse’s role in enabling patients to self-harm safely’.
More broadly, the pop music sub-genre ‘emo’ became associated with self-harm (as
had ‘Nu-Metal’ before it). The Daily Mail carried an article in August 2006 entitled
‘EMO Cult Warning for Parents’, arguing that ‘emo’ is a ‘dangerous teenage cult’ and
that one of its key features ‘is a celebration of self harm’ (Sands, 2006). Actor and writer
Meera Syal presented a documentary on ‘self-harm’ entitled ‘A World of Pain’ shown on
BBC2 in June 2009, and recent book-length studies include Adler and Adler’s The Ten-
der Cut (2011), Tantam and Huband’s Understanding Repeated Self-Injury (2009) and
the 3rd edition of Jan Sutton’s Healing the Hurt Within (2007). A cursory search of inter-
net news stories limited to September 2011 revealed ‘self-harm’ stories from Fox News
to the Yeovil Express (Fox News, 2011; Yeovil Express, 2011). This is not new in any
simple sense, however, as is aptly demonstrated by the iconic early-1990s image of
Manic Street Preachers lyricist Richey Edwards with the slogan ‘4 REAL’ carved into
his forearm, or the 1970s punks that Dick Hebdige notes exhibited ‘a penchant for
self-laceration’ (Hebdige, 1979: 25).
This article makes two interrelated points. First, it demonstrates that the contempo-
rary phenomenon of ‘self-harm’ is rooted in, and substantially created through, a rela-
tively discrete corpus of studies issuing from North American psychiatric inpatient
facilities in the late 1960s and early 1970s. Second, it shows that these 1960s–1970s arti-
cles expend considerable intellectual and practical effort to establish a stable ‘syn-
drome’. This effort foregrounds young, feminine patients along with acts of ‘cutting’;
it excludes or significantly subordinates other symptoms or patients. This article offers
an explanation for these subordinations and exclusions. The current phenomenon of ‘self-
harm’ is thus shown to be a relatively recent invention, and a highly specific historical
object, despite the claims made in recent literature for its transcendental, ever-present sta-
tus. The article also contains an implicit feminist thread throughout. This syndrome
unequally pathologizes those identified as female; unpicking its gendered construction
is a contribution towards exposing this inequality. More broadly, this is an attempt to write
history as ‘critique’, to ‘open the possibility for thinking (and so acting) differently’ (Scott,
2007: 23).
Current literature: ‘Self-harm’ as ‘female cutting’
This phenomenon of ‘self-harm’, ‘repeated self-injury’, or ‘self-mutilation’ appears rea-
sonably stable in professional and popular registers; there are a number of characteristics
that recur predictably under these different headings. The relative stability of the descrip-
tive terms fosters confidence that broadly ‘the same thing’ is being described. While
Millard 127
there are debates on whether ‘self-poisoning’ (or ‘overdosing’) should be included, or
whether a certain level of ‘suicidal intent’ disqualifies behaviour from being ‘self-harm’
(Tantam and Huband, 2009: 1, 12; Sutton, 2007: 105–14), these debates are very much
peripheral to the central project of psychological treatment, epidemiological analysis and
(more recently in Britain) changing staff attitudes at accident and emergency
This stability is interrogated historically here, traced back to a point, or set of points,
in the 1960s, from where the modern psycho-clinical object of ‘self-harm’ originates.
The stability is addressed through analysis of two structural characteristics
that run
through this phenomenon, making it distinctive, separate and stable – making it an object
for analysis. These two characteristics are that ‘self-harm’ is an activity carried out prin-
cipally by those gendered female, and that the stereotyped behaviour involves cutting the
skin. There is nothing particularly special about these characteristics – they are necessary
for any class of objects to exist. They are the particular emphases that differentiate tables
from chairs, mammals from reptiles, or depression from schizophrenia: they structure
produce as comprehensible – the phenomena that they purport to describe.
To this end Adrian Wilson reminds us that ‘concepts-of-disease, like all concepts, are
human and social products which have changed and developed historically, and which
thus form the proper business of the historian’ (Wilson, 2000: 273). Ludmilla Jordanova
observes that this theoretical position opens up myriad intellectual and analytical possi-
bilities: ‘[b]y stressing the ways in which scientific and medical ideas and practices are
shaped in a given context, it enjoins historians to conceptualise, explain and interpret the
processes through which this happens’ (Jordanova, 2004: 340).
The characteristics that
structure ‘self-harm’ have not always been what they are now – they have a history.
The Independent on Sunday (2009) warns that it is specifically young women who are
self-harming with alarming frequency: ‘the number of people harming themselves delib-
erately has leapt by a third in the past five years ... the biggest rise in self-harm and
attempted suicide has been among young women between the ages of 16 and 24’. (The
newspaper associates these figures with World Health Organization [WHO] research on
mental health and inequality.) Yeovil Express (2011) reports almost identical findings
from the report ‘Suicide and Self-harm in the South West’. The Royal College of Psy-
chiatrists reports that ‘[o]f those who present at hospitals, two-thirds of patients who
self-harm are under the age of thirty-five years and two-thirds of people in this age group
are female. Overall, women are more likely to self-harm than men’ (Royal College of
Psychiatrists, 2010: 22). Jan Sutton comments that ‘[i]n the main, research suggests that
self-injury is more common among females’ (2007: 41). Feminization is achieved in
Marilee Strong’s Bright Red Scream through her stated policy of using ‘the feminine
pronoun in all third person references to those who cut, since the vast majority of cutters
are female’ (2000: viii). There are also bald assertions that discount any perceived var-
iation, as in Lori Plante’s Bleeding to Ease the Pain: ‘females self-injure at a higher rate
than males’ (2007: 15–16). Additionally, all the people featured in Meera Syal’s docu-
mentary are women (although one man is mentioned in passing).
The existence of the gendered stereotype is most clearly demonstrated by attempts to
address it directly; for example: ‘Self-harmers ‘‘include boys too’’’ (British Broadcasting
Corporation News, 2008). Jan Sutton attempts to explode the ‘myth’ that it is only a
128 History of the Human Sciences 26(2)
‘female behaviour’. She claims that ‘it is important not to lose sight of the fact that males
do self-injure, despite them appearing to be in the minority’. However, she undermines
this position, and her subsequent analysis goes on to reinforce existing stereotypes: ‘Why
the possible genders divide? ... Common theories about why men are in the minority
centres on differences in socialisation.’ From ‘appearing to be’ and ‘possible’, we end
up with ‘men are in the minority’ (Sutton, 2007: 41; emphasis added). There is some
awareness that rather crude stereotyping pervades these presentations of ‘self-mutila-
tion’. Liz Frost notes in Young Women and the Body that the ‘early research trends,
which suggest that these problems are just the province of pretty, clever, white,
middle-class girls, are being seriously challenged for their stereotyping’. She rightly cas-
tigates the ‘tendency to ignore issues of class, sexuality and colour’, but omits gender
(Frost, 2000: 22). Plante qualifies the femininity of ‘self-mutilation’ rather apologeti-
cally: ‘[n]onetheless, young men do self-injure, do suffer from eating disorders, and
do experience the same emotional turmoil and perceived inadequacy more commonly
exhibited in women’ (2007: 16).
Digby Tantam and Nick Huband are perhaps the most equivocal in their appraisal of
the gendering of this behaviour, finding that ‘community studies are inconsistent about
whether self-injury is more common in boys than girls’ (2009: 4).
However, their work
opens with one of the clearest statements of differentiation between ‘self-injury’ and
‘self-poisoning’ – they disqualify themselves from commentary on the latter – which
gives the object of their research similar stability:
This book focuses on people who repeatedly injure themselves by cutting, burning, or oth-
erwise damaging their skin and its underlying tissue. This ‘self-injury’ is one of the two
main types of self-harm, the other being self-poisoning with household or agricultural che-
micals, or with medication. ... Self-injury and self-poisoning are often regarded as suffi-
ciently similar to be considered as two facets of one problem. This fits with the observation
that many of those who cut themselves also take overdoses, but it is not consistent with the
very different cultural and psychological roots of self-injury and of self-poisoning. (Tantam
and Huband, 2009: 4)
As well as the explicit differentiation, they compress the varied ‘cutting,burning,or
otherwise damaging their skin and its underlying tissue’ into ‘many of those who cut
themselves’ (Tantam and Huband, 2009: 4, emphases added); their chosen object of
intervention – as they participate in its (re)production – is narrowed further. This is done
explicitly by Jan Sutton’s question-and-answer around the term ‘self-inflicted injuries’.
This is a term used generically (and in her view, misleadingly) in the media to talk about
statistics from studies that include both ‘cutting’ and ‘overdosing’: ‘What sort of
image does that [term] conjure up? Overdosing? I doubt it. Cutting? Highly prob-
able.’ She explicitly closes ‘self-injury’ down into one specific behaviour with
supreme confidence: ‘mention the word ‘‘self-harm’’ and it immediately conjures
up images of people cutting themselves’ (Sutton, 2007: 105–6). The proposed revi-
sions to the Diagnostic and Statistical Manual of Mental Disorders (DSM-5) include
an independent ‘self-harm’ category for the first time; ‘Non-Suicidal Self-Injury’ is
described as ‘intentional self-inflicted damage to the surface of his or her body’,
Millard 129
ruling out ‘overdosing’, for example (Diagnostic and Statistical Manual of Mental
Disorders: Proposed Revisions, 2011).
However, Liz Frost reminds us that ‘[t]his disputed term – self-harm, deliberate self-
harm and self-mutilation, being the three most commonly used – can refer to a variety of
behaviours’ (2000: 19). Jane Hyman, author of Women Living with Self-Injury, concurs:
‘Self-injury is as complex and diverse as the women who experience it and it seems to
defy any single descriptive term’ (1999: 9). Nevertheless, continued emphasis on one
particular behaviour is pervasive.
Louis Arnold, author of a number of pamphlets on ‘self-injury’ for the Bristol Crisis
Centre for Women, is explicit: ‘The most common [form of ‘self-injury’] is probably cut-
ting, often of the arms, as well as many other areas. Cuts are usually quite superficial’
(Arnold, 2002: 2). Armando Favazza and Karen Conterio state of their ‘typical cutter’:
‘Skin cutting is her usual practice’ (1989: 283). The Royal College of Psychiatrists
claims that ‘the most common form of self-injury is cutting’ (2010: 21) and the explicitly
psychoanalytic Fiona Gardner claims in Self Harm: A Psychotherapeutic Approach that
‘[i]t is well-recognized that self-harm, particularly cutting, is prevalent in some crowded
institutional settings’ (2001: 137). Additionally, Syal’s documentary features a bloody
razor-blade in the title shot, demonstrating the collapse of ‘self-harm’ into ‘cutting’.
More slippages occur from general ‘injury’ to specific ‘cutting’, as Plante does even
as she starts to problematize the gendered aspects of this phenomenon:
Men’s unwillingness to exhibit self-injury may result in under-reporting ... [a]s one young
male cutter said during a treatment session, ‘My friends would think cutting is really gay.’
(Plante, 2007: 16; emphases added)
She is also explicit about collapsing ‘self-injury’ into one possible type of the behaviour:
‘[c]utting, often referred to interchangeably in this book as self-harm or self-injury’, and
again: ‘self-injury, also referred to interchangeably as cutting and self-mutilation
(Plante, 2007: xiii; original emphases plus one emphasis added).
This object for psychiatric, psychological and sociological intervention draws its sta-
bility, its distinctiveness, its very existence from these two characteristics. ‘Self-harm’ in
the early 21st century is principally about ‘young women’ cutting themselves.
‘Female cutting’ from an historically specific corpus of studies
Many of these texts do not treat the behaviour historically (e.g. Hyman, 1999; Sutton,
2007; Tantam and Huband, 2009). Those that do – principally academic psychology and
sociology – draw unsustainable, transcendental linkages across centuries, while deploying
almost identical narratives from 1800 onwards. Plante argues that ‘[c]utting is not simply a
bizarre new phenomenon of the twenty-first century. ... Throughout ancient and modern
history and across primitive and contemporary cultures, self-inflicted bodily damage has
been an important and highly symbolic act. ... History abounds with innumerable exam-
ples’ (2007: 5–6). Adler and Adler open their book with the concise statement that ‘Self-
injury has existed for nearly all of recorded history’ (2011: 1). This conforms to Adrian
Wilson’s description of the dominant approach to the history of medicine, where
130 History of the Human Sciences 26(2)
... diseases throughout history have been assigned their modern names-and-concepts ...
responses to diseases are allowed to vary historically; but this historiographic permission is
withheld from the diseases themselves ... modern disease concepts ... have been assigned
a transhistorical validity. (Wilson, 2000: 273)
The most epic and indulgent example of this brings together the Passion of Jesus Christ,
Tibetan tantric meditation, North American Plains Indian mysticism and the writings of
Franz Kafka and the Marquis de Sade (among others) in a ‘history’ of self-mutilation
(Favazza, 1996: 2, 11–16). In accounts such as this, in Wilson’s words, ‘the historicity
of all disease concepts, whether past or present, has been obliterated’ (2000: 273).
This is a dizzying array of literature, covering academic sociology, self-help, internet
ethnography, popularizing texts, and books for practitioners, counsellors and clinicians.
In all of the writing on this supposedly ‘hidden’ subject, there appears only one sensitive
historical treatment, critiquing the unchanging profile. Barbara Brickman argues that
‘[i]n the late 1960s and 1970s a cutter profile was created ... typically a white, adoles-
cent girl’. She points out that ‘that picture of the typical ‘‘cutter’’ appears again and again
in popular articles and fiction’ (Brickman, 2005: 87). As we have seen, we can add
psychiatric, sociological and self-help texts to the popular registers with which Brickman
is concerned. However, for all her awareness of gender concerns, she reproduces the
collapse of ‘varied mutilations’ into ‘cutting’:
... [e]xcluding other forms of self-mutilation such as burning, head-banging, self-biting,
ingestion of harmful items and chemicals, etc. I selected delicate self-cutting because it
is one of the most frequently observed (and reported) forms of self-mutilation and because
of the instances of cutting in popular media. (Brickman, 2005: 90)
She therefore discounts the idea that the behavioural rather than the gendered stereotype
is worthy of investigation. She too gives ‘cutting’ pride of place.
The connection between the late 1960s and the present is more extensive and sys-
tematic than Brickman demonstrates. Modern texts’ references lead to a coherent corpus
of studies from the late 1960s and 1970s, issuing principally from a set of psychiatric
institutions in the north-eastern USA. A comprehensive survey in 1976 mentions ‘clas-
sical studies’ of self-mutilation published in the late 1960s (Simpson, 1976: 290).
are all studies published in academic clinical journals, aimed at physicians and psychia-
trists. There is very little literature on self-harm outside of this rather rarefied space dur-
ing the 1960s, apart from a couple of references to Hannah Green’s (Joanne Greenberg’s)
novel I Never Promised You a Rose Garden (1964) (in Graff, 1967: 62 and Rinzler and
Shapiro, 1968: 487) and Sylvia Plath’s 1962 poem ‘Cut’ (in Simpson, 1976: 304 and
quoted on the front page of Waldenburg, 1972).
These ‘classical studies’ refer to each other to a substantial extent (especially Pao,
1969; Burnham, 1969; Nelson and Grunebaum, 1971; Asch, 1971; Rosenthal, Rinzler,
Wallsch et al., 1972), and these texts became increasingly aware of each other. This
coherence was no doubt aided by the fact that 13 of these studies issued from just four
institutions: the Eastern Pennsylvania Psychiatric Institute, Massachusetts Mental Health
Centre, Mount Sinai Hospital (New York) and Chestnut Lodge (Maryland). This
Millard 131
coherence and awareness built up the sense of significance and discreteness implied by
Simpson’s description of them as ‘classical’. However, this author initially discovered
them independently of Simpson’s literature review, combing the references of contem-
porary texts (e.g. Walsh and Rosen, 1988; Cross, 1993; Favazza, 1996; Strong, 2000;
Gardner, 2001; Plante, 2007) and then using the references of the 1960s–1970s studies
to find more. This led back to five studies, all published in 1967 (Crabtree, 1967;
Goldwyn, Cahill and Grunebaum, 1967; Graff and Mallin, 1967; Graff, 1967; Grune-
baum and Klerman, 1967). The texts that constitute this corpus are regularly – and even
reverently – cited in the contemporary literature up until 2007, after which point they
seem to fall away somewhat, a point addressed below.
The main studies are briefly sketched out here and their links to the contemporary
literature demonstrated. Harold Graff, a psychiatrist with varied interests including
addiction, recreational drugs and issues of social class in psychoanalysis, wrote a key
paper, ‘The Syndrome of the Wrist Cutter’, in 1967 with his colleague Richard Mallin
(Graff and Mallin, 1967). In the same year, Harvard psychiatrists Henry Grunebaum and
Gerald Klerman produced the article ‘Wrist Slashing’ (Grunebaum and Klerman, 1967).
Both of these texts are prominently quoted in Walsh and Rosen’s Self-Mutilation which
adds that ‘[s]upport for the idea of a separate syndrome of wrist cutting (found among
young, single women with a consistent psychological and historical profile) appears to
have been considerable through the late 1960s and early 1970s’ (1989: 22–3). Marilee
Strong asserts that Graff and Mallin’s work is ‘one of the best early studies on cutters’
and ‘groundbreaking’, and that this, along with Grunebaum and Klerman’s article, rep-
resents ‘stunning findings [which] sparked an interest’ (2000: 32–3, 59). Plante also
references these two texts when discussing developments in the 1960s (2007: 7–8).
fact that the ‘wrist’ part of the archetype seems to have disappeared does not trouble any-
body (for analysis of this, see Millard, 2007).
Another significant development in 1967 was a symposium entitled ‘Impulsive Self
Mutilation’ (Pao, 1969; Kafka, 1969; Podvoll, 1969; Burnham, 1969) held at Chestnut
Lodge, ‘a small, private psychiatric hospital in Rockville, [Maryland] specializing in the
long-term residential treatment of severely ill (and usually chronic) psychotic and border-
line patients’ (McGlashan, 1984: 573). Despite its size, Chestnut Lodge was a highly influ-
ential psychoanalytic institution, ranking alongside the Menninger Clinic in Kansas. Not
only was it the setting for the above-referenced series of studies on the outcomes of various
psychiatric conditions (the ‘Chestnut Lodge Studies’) by Thomas McGlashan, it was the
site for Alfred Stanton and Morris Schwartz’s The Mental Hospital (1954), a study of
‘institutional participation in psychiatric illness’, which was ‘the first of a series of mono-
graphs that were now published on the subject’ (Scull, 2011: 75–6). (Green[berg]’s I Never
Promised You a Rose Garden (1964) semi-autobiographically recounts her experiences at
Chestnut Lodge under prominent analyst Frieda Fromm Reichmann.)
The three main participants in the 1967 symposium were Ping-Nie Pao, a specialist in
the treatment of schizophrenics, John S. Kafka, whose interests lay in the experience of
time and reality in mentally ill patients, and Edward Podvoll who, among other achieve-
ments, founded the Windhorse Project, an experimental psychiatric community. Robert
C. Burnham (described upon his death by Kafka as a ‘psychoanalyst’s psychoanalyst ...
a superb teacher and a subtle clinician’ [Washington Psychiatric Society, 2008]) chaired
132 History of the Human Sciences 26(2)
the subsequent discussion. Fiona Gardner calls the Chestnut Lodge symposium ‘[o]ne of
the most valuable collections of papers’ (2001: 21). Lori Plante uses Pao’s term ‘delicate
self-cutting’ without referencing him (2007: 7); Gardner takes this loaded word from Pao
explicitly (Gardner, 2001: 7). A BBC article buries this term in a list without comment:
‘[t]he practice of self-harming is known by other names – self-inflicted violence, self-
injury, delicate cutting, self-abuse or self-mutilation’ (Erlam, 2010).
In Favazza’s study with Karen Conterio, it is claimed that ‘most of the detailed infor-
mation about chronic self-mutilators has come from a handful of psychoanalytically
oriented case studies’ (1988: 23) including a case study by Loren Crabtree Jr (1967), who
later worked on the psychoanalytic concept of ‘transference’ with Harold Graff in
Pennsylvania (Graff and Crabtree, 1972). Favazza and Conterio’s list of references also
contains a predominantly theoretical article by Peter Novotny (1972) who worked at the
famous Menninger Clinic in Kansas; J. S. Kafka of the Chestnut Lodge symposium is
also named (Favazza and Conterio, 1988: 23). Lori Plante acknowledges a change in the
1960s, arguing ‘modern psychiatric attention to self-injurious patterns of cutting and
burning only emerged in the 1960s’ (2007: 8). Adler and Adler state broadly that
‘[s]tudies from the 1960s to the 1980s then noted the rise of ‘‘wrist-cutting syndrome,’
associating it with unmarried, attractive, intelligent young women’ (2011: 14; they
reference Graff and Mallin, 1967; Grunebaum and Klerman, 1967; Pao, 1969; Asch,
1971; Rosenthal, Rinzler, Wallsch et al., 1972). In other words, this relatively discrete
and self-referential corpus of psychiatric texts produced ‘self-injurious patterns’ in new
and distinctive ways. Many of the contemporary texts are rooted in this corpus, explicitly
tracing its concerns back to these 1960s–1970s studies.
The year 1967 seems to have been an important one, with the Chestnut Lodge
symposium being held (though published in 1969), and the much-referenced papers
by Grunebaum and Klerman and by Graff and Mallin being published. In addition, an
article on the subject by Goldwyn, Cahill and Grunebaum, Crabtree’s case study, and
another offering from Graff, entitled ‘The Chronic Wrist Slasher’ (1967), made it into
print. These texts produced a very specific rendering of self-mutilation.
The specificity of 1960s ‘self-harm’: ‘An attractive young
woman’ and the ‘primary symptom of the slash’
Despite the above-mentioned claims for the virtual omnipresence of this behaviour this
article now demonstrates just how much the current ‘self-harm’ archetypes are a product
of the 1960s. It is not the case, of course, that discussions on ‘self-mutilation’ started in
the 1960s, in a vacuum. The subject has broad ancestry at least as far back as the 19th
century (for example, Chaney, 2011a, 2011b). Indeed, many of the recent sociological
and self-help texts refer to American psychoanalyst Karl Menninger and his classic Man
Against Himself (1938) as key (the 1960s articles also reference this quite consistently).
But why choose a little-known symposium in Maryland, or hospitals in New York and
Pennsylvania, as key origin points for the current renderings of ‘self-harm’?
The self-evidence of ‘self-harm’ as ‘female cutting’ starts to fracture if traced back
before the late 1960s. For example, Chaney notes that the behaviour of ‘self-cutting’
is ‘not emphasised in nineteenth-century writings’ (2011b: 280). In a case study of
Millard 133
‘self-mutilation’, published in 1932, the self-mutilating patient ‘manually fractured pha-
langeal articulations of the left hand. ... (On the next night she dislocated both thumbs)’
(Conn, 1932: 252).
The emphatic gender dynamic observed both in the contemporary and the 1960s texts
did not figure in Menninger’s work during the 1930s. Most striking is his case study of a
‘self-mutilating’ male mechanic:
His arm jerks, carefully observed, proved nearly always to be body blows ... his hands
were covered with the scars of minor injuries. ‘Whenever I get a knife in my hand’, he said,
‘and naturally I have to do that a lot, I always cut myself’ ... Three of his teeth were miss-
ing as a result of backhand blows given himself in the mouth while working with heavy
wrenches. (Menninger, 1935: 418–19)
This case is not seen as any more or less typical than the mutilations of a ‘rather pretty
woman of thirty’ who killed her baby with a hammer and then amputated her own fore-
arm by having it run over by a train (ibid.: 408–9).
A comment made in 1937 about potential roots of ‘physical self-mutilation’ named
two possible mutilative behaviours that sprang to mind, but seem strange to a post-
1960s audience: ‘[i]nfantilism, underdevelopment of the sexual organs, and homosexu-
ality may be the basis of physical self-mutilation (scratching the nipples, mutilating the
sex organs)’. It went on to speak of ‘[s]elf-mutilation by tickling the palate to provoke
vomiting, letting blood from the nose or exposure to cold’ (Dabrowski, 1937: 6, 18).
To label self-induced vomiting as ‘self-mutilation’ seems strange in the modern environ-
ment where ‘bulimia’ is produced as a separate (but associated) phenomenon. Even as
late as the 1950s, a ‘unique case of self-mutilation’ was reported in 1953 where, after
some months of diagnosing the problem as bronchitis, it was established that the
42-year-old woman in question had been inserting sewing needles into her chest (Mann,
1953: 220). There is no attempt to structure these examples through an assertion of the
primacy of ‘female cutting’.
This is not to say that all self-mutilators reported before the 1960s could not be fitted
into the modern phenomenon. At least one psychoanalytic case study (Emerson, 1913)
exhibited several similarities to the 1960s phenomenon. However, there was no attempt
at a general collapse of self-mutilation into ‘females cutting’. This is something that
distinguishes late 1960s work from earlier efforts to categorize self-mutilation.
This effort was extensive and pervasive; these two structuring characteristics are
related in turn here. The earlier (1967–70) studies established a ‘typical cutter’, summed
up by Graff and Mallin: ‘The typical cutter was an attractive young woman, age 23,
usually quite intelligent’ (1967: 36–7). Differing clinical diagnoses were irrelevant
according to Goldwyn, Cahill and Grunebaum, ‘because they [the patients] were all
attractive young women’ (Goldwyn, Cahill and Grunebaum, 1977: 583). Robert C.
Burnham noted that ‘[a]n interesting epidemiological feature of this syndrome is that
it occurs predominantly in young attractive females’ (1969: 223). Graff remarked that
‘[w]ith few exceptions, the wrist slasher is an attractive, intelligent woman’ (1967:
62). The stability of this profile was noted in accounts after 1970. Stuart Asch, working
at the Mount Sinai Hospital in New York, reported ‘a new clinical picture that is almost
134 History of the Human Sciences 26(2)
rigidly consistent’ (1971: 603). A different group of clinicians at this hospital noted that
‘[m]any observers have been struck by the similarities in cutting gestures and the
patients’ personality types’ (Rosenthal, Rinzler, Wallsch et al., 1972: 1363).
Rinzler and Shapiro observed that ‘[t]he patient is almost invariably female ...
(males are rare)’ (1968: 485) and Novotny claimed that ‘[t]he most striking aspect of
self-cutting is its higher incidence in women than in men’ (1972: 505). Graff and Mallin
argued that ‘[a]ll reports agree that most such difficulties are found in girls’ (1967: 40).
Ping-Nie Pao took this further, into the realm of femininity rather than just being female.
He described the males that exhibited this behaviour as ‘‘‘pretty boys’’ and quite effemi-
nate’ (1969: 197) and Asch followed suit, asserting that ‘boys who cut are quite effemi-
nate’ (1971: 612).
These articles consistently establish a typical, gendered cutter around
which the ‘syndrome’ is based. The precise ways in which this inequality was established
are tackled in due course.
These articles’ consistent efforts to render ‘self-mutilation’ as ‘cutting’ were just as
important. Simpson demonstrated an awareness of this difference, but still emphasized
the importance of the particular form: ‘[s]elf-mutilation, specifically in the form of
wrist-slashing, is a relatively common phenomenon’ (1975: 429).
The words ‘cutting’
or ‘slashing’ (specific forms of ‘self-mutilation’) were consistently used in the article
titles, and participants at the Chestnut Lodge symposium were just as explicit, collapsing
‘mutilation’ into ‘cutting’.
Burnham opened the symposium’s discussion (on ‘Impulsive Self-Mutilation’) by
arguing that ‘the impulsive, intentional cutting of their own skin is a major symptomatic
act’ (1969: 223). Podvoll saw ‘cutting as the preferred form of mutilation’ (1969: 213)
and John Kafka argued for the primacy of cutting, but included another form of ‘mutila-
tion’ alongside it, describing his patient ‘whose foremost symptom consisted of cutting
herself and interfering with wound healing’ (1969: 207). Graff in Pennsylvania spoke of
‘the primary symptom of the slash’ (1967: 64) and Goldwyn, Cahill and Grunebaum
labelled wrist-cutting ‘a prominent and preferred form of impulse discharge’ (1967:
583). This collapsing of self-mutilation into cutting, slashing, or scratching occurred
throughout these ‘classic texts’, a crucial structuring characteristic. Again, this beha-
vioural stereotype is explicitly based in the 1960s literature, and will be deconstructed
Identity, authoritative knowledge and the reproduction
of stereotypes
Tracing references and isolating a point at which similarities become apparent (as shown
above) is all very well.
However, two points need to be explored at this juncture. First,
in some of the most recent publications (from approximately 2007 onwards), the explicit
nature of this textual, reference-based link decreases; contributions such as Sutton
(2007), Tantam and Huband (2009) and the Royal College of Psychiatrists (2010) do not
include the Chestnut Lodge symposium, Grunebaum and Klerman or Graff and Mallin in
their references. So we must ask how it is that these reports are still (re)producing the
stereotypes (Adler and Adler do cite them, but in a cursory way [2011: 14]). Second,
it is just as urgent to come to a position on how these structuring characteristics of
Millard 135
‘cutting’ and ‘femininity’ travel from the north-eastern United States to the UK, where
many of these texts are produced. It is important to make clear that it is not being
suggested here that UK clinicians are even necessarily aware of work produced more
than 40 years ago in Pennsylvania, New York, or Maryland. That said, it is notable that
after the Chestnut Lodge symposium was published in the British Journal of Medical
Psychology in 1969, the first studies begin to appear in Britain: as an MPhil thesis at the
Joint Maudsley and Bethlem Royal Hospital (Waldenburg, 1972), at Guy’s Hospital
(Simpson, 1975), and at the London Hospital and Epsom’s Long Grove Hospital
(Gardner and Gardner, 1975). However, the issue of the ‘transmission’ of this behaviour
is much more pervasive and subtle than simply a North American symposium published
in a British journal.
Roger Smith argues that ‘knowledge of people changes the subject matter. ... When
we develop our knowledge of human beings, we do not just change knowledge but poten-
tially change what it is to be human’ and this can bring ‘into being new ways of thinking,
feeling, acting and interacting’ (Smith, 2005: 56). Ian Hacking pursues a similar argument,
that ‘[t]he systematic collection of data about people ... has profoundly transformed what
we choose to do, who we try to be and what we think of ourselves’ (1990: 3). Rhodri
Hayward adds that ‘[l]abelling someone as a kleptomaniac for instance, does not simply
change the way we regard their behaviour; it also changes the way they understand their
own motivations and the ways that they behave. It initiates what [Hacking] has termed a
‘looping effect’’ – an ongoing process of feedback between language, practice, category
and person’ (Hayward, 2011: 525; Hacking, 2002). So the 1960s studies appear less rel-
evant as the more modern studies reproduce their findings; as self-harm becomes further
entrenched as ‘female cutting’, the more people gendered as female have access to a
resonant behavioural pattern said to signify ‘distress’ – the ‘looping effect’.
One result of this is that historical roots of a behavioural pattern are disguised by its
success – the behaviour becomes not only self-evident, but self-sufficient, without the
need for a history. To borrow de Certeau’s elegant phrase, the success works to ‘cease-
lessly signify and conceal’ its historical, contextual roots (1986: 172). People ‘make
themselves up’ (to use another of Hacking’s terms) as ‘cutters’ or ‘self-harmers’; this
stereotyped identity can travel as fast, as widely and in as many diverse ways as any other
piece of information. This helps to explain why the studies considered here no longer
appear necessary in the Royal College of Psychiatrists’ reports, or why they are less pro-
minent in the contemporary literature: the behaviour has ‘looped’ or become established
enough to be self-sufficient and self-evident. It is no longer necessary to display promi-
nently, invoke, or even acknowledge its source.
The existence of ‘looping’ and of ‘making up’ oneself should not be presumed, or
treated like an article of faith: these processes and the reciprocity that they foreground
in the formation of identity can be glimpsed in action in these texts. Crabtree reported
that the ‘self-mutilating patient is quickly assigned the label of ‘‘slasher,’’ ‘‘cutter,’’ or
‘mutilator’’’ (1967: 91). This seems a particularly top-down imposition, but two years
later Podvoll observed a more subtle process. He claimed that ‘self-mutilating patients
rapidly assume an ‘‘identity’’. ... They become known to both patients and staff as
‘cutters’’, ‘‘slashers’’, ‘‘slicers’’ and ‘‘scratchers’’’ (1969: 213). This assumption of an
identity – involving both staff and other patients – gives a flavour of the mutual process
136 History of the Human Sciences 26(2)
at work here, with definitional work accomplished on both sides (although accessed
solely through the psychiatrist’s account). This example also shows how generic ‘muti-
lation’ is transformed into more specific kinds of behaviour, ‘cutting’ or ‘slashing’ (this
narrowing is considered in more depth below).
Adler and Adler’s internet ethnography in The Tender Cut contains a chapter on
‘Becoming a Self-Injurer’. Their key distinction is between people who started to injure
themselves prior to 1996, who primarily reported experiencing themselves as ‘self-
inventing’ the behaviour (2011: 56–7), and those who began after that date, who recall
hearing about the behaviour first (either through the media or friends) and wanting to ‘try
it’ (ibid.: 57–60). This shows an important awareness of the ways in which stereotypes
might achieve conscious prominence at a certain point, and become widely available for
‘making up’ oneself.
This assumption/imposition of an identity, and the narrowing/stabilizing of a stereo-
type can usefully be considered as two aspects of the same process of ‘looping’ or ‘feed-
back’. Ideas about ‘human identity’ – partially because many humans experience
themselves as ‘self-conscious’ – are curiously potent. Once these stereotypes become
established, it grows increasingly difficult to see how the ‘professionally produced’ diag-
noses can be considered as meaningfully distinct from behaviours performed by those
constituted as subjects of these analyses: in short, the already unstable boundary between
‘authoritative knowledge’ and ‘subject’ collapses.
To approach ‘self-harm’ in this way means that the ways in which people produce,
relate to and reproduce authoritative knowledges about ‘self-harm’ can become the
object of analysis; the behaviour is not simply seen as inevitable or transhistorical, either
as a basic response to some sort of undifferentiated ‘distress’ (Royal College of Psychia-
trists, 2010: 21) or, more flamboyantly, as ‘a behaviour that is culturally and psycholo-
gically embedded in the profound, elemental experiences of healing, religion and social
amity’ (Favazza and Conterio, 1988: 27).
1960s intellectual work on gender and behaviour: ‘Femininity’,
‘cutting’ and ‘slashing’
Having established that contemporary ‘self-harm’ concerns are substantially rooted in
the 1960s, and that the possible identities forged there are potent resources for continuing
human action and (self-)understanding, it is vital to subject these identities to historical
critique (following Scott, 2007). It is not enough simply to situate these stereotypes in
history, they must be deconstructed and shown to be contingent.
The success of this identification of ‘self-harm’ with ‘female cutting’ should not dis-
guise that it was achieved through practices of exclusion and emphasis. Structural char-
acteristics that underwrite ‘stereotypes’ or ‘identities’ do not just appear out of thin air, or
out of the monolithic, important-sounding substitutes of ‘culture’ or ‘environment’ or the
‘experience’ of clinicians. Brickman offers the astute argument that self-harm is stereo-
typed as female because:
... the medical discourse on ‘delicate’ cutting pathologises the female body, relying on
the notion of femininity as a disease ... one begins to wonder if ‘mutilation’ would be
Millard 137
used so readily to describe wounded skin on a less appealing body. (Brickman, 2005:
89, 98)
There is clearly a productive line of analysis, but when accounting for this situation
historically, Brickman attributes it to a rather indistinct ‘particular social bias’ (2005:
88). This may indeed be the case – with a net cast that wide, how could it not be? Pushing
further, there are far more prosaic, practical ways in which this phenomenon was
produced as feminine.
Adjusting the composition of the groups under consideration was quite common and
perhaps the most obvious exclusionary process. Graff and Mallin’s sample was origi-
nally ‘21 females and one male’. However, ‘[t]he male, a 56-year-old dentist, was
excluded from the study because we felt he was atypical’ (1967: 36). In another study,
11 men (out of 35 patients in total) had a history of wrist cutting, ‘but the findings were
so different from those of the women that they will be presented in a separate paper’
(Rosenthal, Rinzler, Wallsch et al., 1972: 1363). This paper was never published as far
as I am aware, so the presentation of a syndrome that affected only women was artificial
to say the least. A 1972 study in London comprised 24 patients who had mutilated them-
selves, 5 males and 19 females. Of these, 2 males and 13 females were repeat self-cutters,
but ‘in view of the extremely small number of men there seemed little point in comparing
them formally with matched subjects’. Thus the men were excluded from the crux of the
project (Waldenburg, 1972: 16).
Ping-Nie Pao’s gendered exclusions were perhaps the most audacious, marrying
numerical exclusion with basic gender stereotype: ‘Of the 32 patients in our series, five
were coarse cutters and 27 were delicate cutters’. Unsurprisingly, women predominated
among ‘delicate cutters’ and men among ‘coarse’: ‘[o]f the five coarse cutters, four were
male and one female, whereas 23 of the 27 delicate cutters were female’ (Pao, 1969:
195). While these groupings were artificial and obviously gendered, it is of interest to
note that the divides were not completely ‘clean’ in either case. However, the four male
‘delicate cutters’ were not mentioned again, except, as seen earlier, to call them ‘‘‘pretty
boys’’ and quite effeminate’ (ibid.: 197). In other cases, authors selected patients them-
selves from clinical records (e.g. Asch, 1971). Thus the exclusion of men was achieved
by the assumption that females are exemplary.
In these specific articles from the 1960s and 1970s there are several ways in which sam-
ples were produced as gendered. This is even before it is recognized that these studies were
predominantly from private psychiatric inpatient facilities where women outnumbered
men in this period. However, further analysis of these institutions’ characteristics is beyond
the scope of this article.
The work around ‘cutting’ is, if anything, even more strenuous. Edward Podvoll and
Harold Graff (from Chestnut Lodge and the Eastern Pennsylvania Psychiatric Institute
respectively) both made a conscious effort to promote ‘cutting’ or ‘slashing’ even while
noting many other symptoms. Graff claimed that ‘slashing is actually a part of a whole
constellation of symptoms which make up a major behavioural pattern ... not only the
primary symptom of the slash, but the sexual promiscuity, the alcoholism, the addiction
to drugs’ (1967: 64). ‘Slashing’ was explicitly cast as ‘primary’, and the other behaviours
in this pattern were relegated to secondary status without explanation. He acknowledges
138 History of the Human Sciences 26(2)
a ‘whole constellation of symptoms’, but this does not get in the way of the ‘wrist-slasher
of the title, or problematize the syndrome pattern he was establishing by their exclusion.
Podvoll speculated even further about the primacy of ‘cutting’, observing that
although ‘the self-destructive potential of these patients often extends to burning, biting,
toxic ingestion and starvation, they usually return to cutting as the preferred form of
mutilation’. This was supposedly because ‘it seems to be the most difficult for the staff
to manage – as though no other outward signs would more adequately express their inner
distress’ (Podvoll, 1969: 213). Podvoll shows that there are many other symptoms that,
while not excluded, were certainly not emphasized, contributing to the establishment of
the behavioural stereotype.
In two of the articles from the Mount Sinai Hospital (1971 and 1972), a very distinc-
tive form of mutilation was mentioned, that of carving letters or words into the skin. The
latter article started with a list, in a similar manner to Podvoll and Graff: ‘Almost half
engaged in some other form of self-mutilation, including burning themselves with a
cigarette or an iron; scratching, gouging or rubbing glass fragments into their faces;
repeatedly traumatising fresh fractures; and carving initials in their skin’ (Rosenthal,
Rinzler, Wallsch et al., 1972: 1364). This last behaviour was also mentioned the previous
year by Asch (who was using the same data as Rosenthal et al.):
... [t]he self-mutilation performed by one girl ... [involved the use of] a knife to scratch the
letters ‘LOVE’ on her thigh, just deep enough for blood to flow. ... WhenI[Asch]wondered
at the choice of the letters ‘LOVE’ she confessed that her original impulse was to cut ‘HATE’
but that she had stopped herself ‘because that didn’t seem very nice’. (Asch, 1971: 612–13)
This cutting of letters was not seen as going against or modifying any kind of syndrome
pattern or stereotype, even though this kind of communication in words or letters seems
at least as significant for the patient as the cutting.
Kafka and Novotny recorded additional distinctive behaviours. Kafka’s patient’s
foremost symptom was cutting herself and interfering with wound healing, but she ‘also
swallowed pills indiscriminately, refused to take medication, and/or cheated on taking
medication’ (1969: 207). Thus out of five ‘deviant behaviours’, three involved medica-
tion, and only one involved cutting. One may also assume that refusal to take medication
and ‘cheating’ on taking it would not have been classed as ‘mutilation’, but this was not
seen to affect her status as a ‘mutilator’ (‘swallowing pills indiscriminately’ is rather
more ambiguous
). In a similar way, Novotny described ‘patients who insert in their
lacerations needles and similar foreign bodies’, but again, this action is not seen as nearly
as important as the act of self-cutting, which was constitutive of the stereotype and his
article’s title, ‘Self-cutting’ (Novotny, 1972: 510).
Crabtree’s patient’s symptoms were so varied that they were not even unified by the
attribute of actions involving her own body. When she was admitted to an adolescent unit,
... [f]acial scratching persisted, soon replaced by deep lacerations of the forearms ... her
inability to refuse a dare. She attempted to break windows; she set fires at various places ...
she took an overdose of aspirin requiring emergency treatment; she swallowed a needle.
(Crabtree Jr, 1967: 93)
Millard 139
This is a very broad range of ‘deviant’ or ‘pathological’ behaviours. Why these patients,
as Crabtree noted above, were labelled ‘slashers’ is not immediately obvious.
Rhetorical formulations by Simpson and Pao conceived non-cutting ‘mutilations’ as
‘other symptoms’, somewhat indeterminate, but definitely secondary. Simpson claimed
that ‘[o]ther varieties of self-mutilation may occur in the same patients [i.e. ‘cutters/
slashers’], especially burning themselves with cigarettes, dermatitis artefacta and tattoo-
ing’ (1976: 295; emphasis added). Similarly, Pao argued in a startling list, that
... [a]s a rule, in addition to the delicate self-cutting, each cutter had other symptoms which
[included] eating problems (bulimia and anorexia), mild swings of depression and elation,
brief moments of lapse of consciousness ... absconding from the hospital, promiscuity,
suicidal ruminations, ingestion of sharp objects or intoxicants, breaking window-panes or
furniture, burning themselves with lighted cigarettes, attempted arson, and so on. (Pao,
1969: 196; emphases added)
The rhetorical strategy of designating non-cutting behaviours as ‘other’ or ‘additional’
helped to establish the primacy of cutting and to actively constitute one of the key struc-
tural characteristics that persists in the modern renderings of ‘self-harm’.
As well as the articles that explicitly promoted ‘cutting’ as somehow primary among
self-mutilative behaviours, there were many instances of slippage. Asch described a
patient with very varied ‘self-destructive’ desires who ‘felt that she must do something,
squeeze something, to dig at her wrists with her fingernails, to smash something, to cut
herself’. Even with these varied desires, her behaviour was only ever referred to as ‘cut-
ting incidents’ (Asch, 1971: 611). (This may have been because the only desire she ever
acted upon was cutting, but this is not explained or even mentioned again.) Burnham
reported that ‘My patient was able to describe the subjective experience of her cutting
from time to time. She was an articulate woman of very superior intelligence and exten-
sive symptomatology who cut, burned, hit, abraded and scalded herself’ (Burnham,
1969: 225). Yet again, the ‘extensive symptomatology’ was rendered as ‘her cutting’
without explanation. This intellectual work actively homogenized varied clinical symp-
toms into ‘cutting’, producing one of the pillars of modern ‘self-harm’.
Why cutting? Pain, blood, psychodynamics and suicide gestures
Having established that ‘cutting’ was actively promoted, emphasized and highlighted
from the ‘multifarious’ observed behaviours of these patients, it is important to attempt
an explanation. There are three possible and interrelated reasons for this. First, is that ‘cut-
ting’ was supposed to be a painful behaviour, and yet was not experienced as such by many
patients (a concern that is less immediately relevant to the act of overdosing, for example).
‘Cutting’ was also an act that produced blood in significant quantities (unlike either ‘over-
dosing’ or self-burning). Both these characteristics made ‘cutting’ appear particularly
interesting to psychodynamic or psychoanalytical clinicians. Finally, the ‘self-cutting’ lit-
erature grows out of a concern to differentiate these actions from attempts at suicide.
The 1960s articles were influenced by and structured through psychoanalytic assump-
tions, although this was rarely mentioned explicitly. Simpson did state that most of the
140 History of the Human Sciences 26(2)
studies in his survey operated ‘on the basis of some pre-existing psychodynamic inter-
pretation’ (1975: 429), and, in the secondary literature, Favazza and Conterio state that
‘[m]ost of the detailed information about chronic self-mutilators has come from a hand-
ful of psychoanalytically oriented case studies’ (1989: 23). However, neither mentions
that this intellectual context has specific implications for the form of the clinical object.
Nonetheless, specific psychoanalytically influenced concepts contribute substantially to
emphases on an abnormal lack of pain and the presence of blood and they bring the
action of ‘cutting’ to prominence.
The absence of pain when cutting was seen as one of the strongest unifying features of
the early syndrome. Simpson claimed that the ‘typical absence of pain during the actual
cutting is a very common and intriguing feature’ (1976: 298). Others note that ‘[c]har-
acteristically, they did not experience pain but felt relief as the flowing blood ‘‘drained
something bad from them’’’ (Goldwyn, Cahill and Grunebaum, 1967: 584). Grunebaum
and Klerman asserted that the ‘absence of pain during the actual cutting is an interesting
feature observed in many patients’ (1967: 529). Graff and Mallin noted that ‘the cutter is
able to slash herself without pain or with pleasure’ (1967: 40). Even when patients did
feel pain, they were cast as atypical: ‘Unlike most patients of this sort, [this patient] was
not amnesic or anaesthetic for these episodes in general, but cut and burned (with cigar-
ettes) herself with conscious gratification in the pain she was inflicting and experiencing’
(Burnham, 1969: 225–6).
This lack of pain is partially brought to prominence in this psychoanalytic context by
Freud’s ‘pleasure principle’ which holds that, subconsciously, humans always seek to
experience pleasure and avoid pain and so problematizes actions of self-mutilation.
An early statistical (rather than clinical) study on ‘self-mutilation’ from a large psychia-
tric hospital in New York, explicitly referenced Freud, noting an ‘apparent violation of
the ‘‘pleasure principle’’ through self mutilation’ (Phillips and Alkan, 1961: 428). They
presented some of the ‘various theories [that] have been formulated to explain this para-
doxical type of [behaviour]’, rehearsing Menninger’s postulations on ‘focal suicide’ and
Otto Fenichel’s discussion of religiously inspired self-castrations. These discussions
focus upon how these theories remove the contradiction between subconsciously moti-
vated ‘self-mutilation’ and the ‘pleasure principle’ that supposedly rules the unconscious
(ibid.: 428–9). Although these theories were not dealing with the mutilations typically
associated with the DWCS (self-castration, for example), they show that prominent ana-
lysts (Menninger and Fenichel) had attempted to square supposedly painful, ‘mutilating’
acts with Freud’s pleasure principle.
As this ‘painless cutting’ did not contravene Freud’s pleasure principle, it could be
more easily slotted into a psychodynamic schema. The clinicians did not have to explain
away the pain of self-mutilation with some form of more complicated ‘exchange
mechanism’ such as Menninger’s (who excused the pain and loss of self-mutilation by
claiming that it was averting the greater loss of suicide, trading pain and perhaps an
appendage in return for viable psychic existence
). Therefore mutilative behaviours that
were accompanied by a lack of pain were apt to be more interesting to these clinicians.
As noted, Simpson called it a ‘common and intriguing feature’ (1976: 298; emphasis
added) and Grunebaum and Klerman noted that it was ‘an interesting feature observed
in many patients’ (1967: 529; emphasis added). The psychoanalytic context further
Millard 141
emphasized the lack of pain for Graff and Mallin, who claimed that the ‘pleasure expe-
rienced in the act of slashing is most striking’ (1967: 40). Thus the presence of a predo-
minantly psychodynamic context helped to emphasize the pathological anaesthesia,
which might account for the promotion of cutting over many of the actions listed above,
such as ‘overdosing’, ‘breaking windows’, or ‘eating problems’.
The second explanation for the prominence of ‘cutting’ involves the unique place of
blood in the clinical object of the 1960s and 1970s. Asch simply stated that ‘it is the pres-
ence of blood that is important’ (1971: 612), and other psychiatrists claimed that the
patients ‘spoke of being ‘‘happy’’ at the blood, happy to see it, being ‘‘fascinated’’ by
it’ (Rosenthal et al., 1972: 1366–7). Another article from the same hospital but with
an earlier patient sample, noted that for one particular patient, ‘the sight of her own blood
often prevented a retreat into a remote and terrifying world of fantasy’ (Rinzler and
Shapiro, 1968: 487).
Simpson’s literature survey concluded that ‘[b]lood has a special significance for the
self-mutilator’ (1976: 298) and reproduced this startling personal communication by a
doctor relating one patient’s reaction to blood:
The real thing that excites me most is to see my blood. ... Deep rich red, the colour, the
velvety warmness ... invaded by liquid rubies or a vintage claret – it moves slow like the
birth of a child or like wearing an Afghan coat on a cold day. (Simpson, 1976: 299, 314)
These striking reactions to blood were not uncommon. Asch also noted a ‘specific visual
phenomenon. ... One patient ... explained, ‘‘There was too much white, white nurses,
white doctors, white sheets, white walls. It was such a relief to cut and see the red blood
appear’’’ (Asch, 1971: 612). These testimonies show how the emphasis on blood was, at
least partially, patient-led.
While a focus upon blood was not a psychoanalytic staple to the same extent as penis
envy or castration concerns, it was analysed and mediated in symbolic ways that were
psychoanalytically inflected. It is important to ask what it was about blood that was seen
as important enough for the clinicians to include it (and patient testimony about it) in the
texts. Simply arguing that it was deemed important because the patients thought it so is
insufficient: patient testimony only makes it into print if the clinicians put it there.
Some blood concerns were explicitly mediated by observing clinicians. Asch uses
Menninger’s concept of ‘focal suicide’ with explicit regard to blood: ‘blood-letting could
be a concrete manifestation of one of the classical dynamics of depression, a little sui-
cide’ (1971: 615). Kafka mediated his patient’s testimony with a concept borrowed from
prominent psychoanalyst Donald Winnicott: ‘Blood was described by the patient as a
transitional object. In a sense, as long as one has blood, one carried within oneself this
potential security blanket’ (1969: 209). Thus, the emphasis by some patients on the
heightened status of blood attained further significance through psychodynamic explana-
tory devices, cementing its position in the syndrome, at the expense of ‘mutilative’
behaviours such as self-burning that do not produce comparable amounts of blood. There
are infrequent attempts, too, to relate the production of blood to vicarious menstruation
(Siomopoulos, 1974; Gardner, 2001) which also feeds into the feminization of the
syndrome. There are also other practical, but little-mentioned, ideas, such as Podvoll’s
142 History of the Human Sciences 26(2)
contention that ‘self-mutilation’ was most difficult for staff to manage, which explicitly
links the behaviour to the context inside a psychiatric hospital.
Finally, the act of cutting is prominent because the early articles spent much time dif-
ferentiating the actions of their patients from attempts to kill themselves. Goldwyn,
Cahill and Grunebaum were explicit: ‘these individuals lack obvious suicidal intent’ and
their ‘self-inflicted injury to the wrist’ is ‘not an attempt at suicide’ (1967: 583, 587).
Novotny’s opening sentence also differentiated self-mutilation from suicide: ‘Minor
self-inflicted cuts of areas of the skin constitute a symptom carried out without serious
suicidal intent’ (1972: 505).
This was a conscious attempt to differentiate between outwardly similar actions or
behaviours. Graff and Mallin noted that ‘[m]any hospitals are experiencing an influx
of patients who have made several suicide attempts by wrist-slashing’. Though this seems
misleading, the emphasis of this sentence was that hospital staff incorrectly assumed them-
selves to be experiencing this surge in ‘attempted suicide’. This is made obvious two para-
graphs later by the observation that ‘[s]elf-mutilation by wrist cutting has been submerged
in the statistics of suicide and attempted suicide’ (1967: 36). These authors were focusing
on a behaviour pattern that resembled a suicide attempt closely enough for medical profes-
sionals to ‘misinterpret’ it (see also Grunebaum and Klerman, 1967: 532; Rinzler and Sha-
piro, 1968: 487; Pao, 1969: 195; Asch, 1971: 612; Simpson, 1976: 286).
A 1950s article comparing ‘suicide’ with ‘attempted suicide’ noted more generally
that ‘cutting’ had the lowest completion rate for all methods of attempted suicide
(Schmid and Van Arsdol, 1955: 282). Nelson and Grunebaum, talking of apparently gen-
uine ‘suicide attempts’, observed that wrist slashing is ‘a notoriously poor method of sui-
cide’ (1971: 1348). Thus, ‘cutting’ is seen as a behaviour with enough symbolism to be
considered ‘suicidal’ yet with low enough ‘lethality’ to be thought problematic, either as
a ‘gesture’ or as aiming at something else entirely. Thus, cutting is right at the source of
the confusion that these texts are trying to address.
This may seem confusing as the ‘wrist’ part of the archetype does not feature in con-
temporary literature, and it has become self-evident that ‘self-harmers’ are not attempt-
ing to kill themselves. However, the modern phenomenon of ‘self-harm’ is rooted in
texts that were concerned with this differentiation and confusion; other actions (such
as interfering with wound healing, self-burning, or arson, all mentioned above) would
not generate the confusion that these articles were trying to clear up. Thus ‘cutting’
becomes more noticeable. It might speculatively be argued that ‘self-poisoning’, which
is also considered of low ‘lethality’ and has symbolic resonance with attempts to kill
oneself, does not emerge so resonantly in the USA due to the psychodynamic context
(emphasizing blood and pain); this method is, however, hugely significant in the UK,
where psychoanalysis is less popular and established (see Kessel, 1965).
The specific intellectual context of these studies helps to explain the emergence of
this syndrome, through their potential to single out or make interesting one of the ‘multi-
farious’ behaviours. Psychoanalytic terminologies and explanatory frameworks empha-
sized those symptoms with the most analytic potential – those involving blood and
questions of pain – and thus threw cutting into sharper relief. The articles also sought
to address confusion around ‘suicide attempts’, which elevated ‘mutilations’ that might
be ‘confused’ with suicide attempts.
Millard 143
Conceptual literature on the historical nature of disease categories and psychiatric diag-
noses throws new light on the history of ‘self-harm’. Durable assumptions and emphases
(structural characteristics) concerning the subject profile and archetypal behaviour exist
within psychiatric articles that attempted to establish this syndrome. Certain behavioural
assumptions and gendered exclusions structure and produce the profile; these exclusions
and emphases still largely produce the modern literature. These structural characteristics
filtered a range of subjects and behaviours, producing a homogenous illness pattern
involving a central act of cutting and a patient gendered female.
Once established, produced through specific exclusionary practices, a behaviour pat-
tern can become self-sufficient, transcending its formative contexts; a wide variety of
people can ‘make themselves up’ in relation to it. It is no longer simply American young
women in psychiatric inpatient facilities who are seen as at ‘high risk’ for ‘self-harm’.
Now, people identified as South Asian women, or lesbian, gay or bisexual, are becoming
increasing prominent groups at ‘high risk’ of ‘self-harm’ (e.g. King, Semlyen, Tai et al.,
2008; Husain, Waheed and Husain, 2006). Those identifying with or identified within
these stereotyped groups are increasingly able to reproduce, refashion and perform them.
Regarding ‘transmission’, it is interesting to note that with only a few exceptions (for
example, Waldenburg, 1972; Gardner and Gardner, 1975) concerns in 1960s and
1970s Britain about harmful ‘distress behaviour’ of ‘young women’ centred around a
supposed epidemic of ‘self-poisoning’ or ‘overdosing’ which was also called ‘parasui-
cide’ (e.g. Kessel, 1965; Kreitman, 1977). It was not until the mid-1980s at the earliest
that ‘self-cutting’ became prominent. This does not mean that ‘self-cutting’ was ‘not
happening’, in the UK, simply that the behaviours likely to come to light, to come into
the orbit of clinicians (and stand out) in US psychiatric inpatient facilities, and those
brought to National Health Service hospitals, were substantially different.
When stereotypes become established (which might register as an ‘increase’, or when
hospitals become aware of ‘self-cutting’ as a problem), the profiles and archetypes labor-
iously constructed in the psychological literature become reinforced as people ‘make
themselves up’ in relation to them; these people, in turn, become the basis for further
commentary and dissemination of the stereotype in a complex and circular process. Time
and space, context and practice, are crucial to the emergence and maintenance of any
psychiatric or medical object. These modern experts and (perhaps less surprisingly)
media commentators remain unaware of the very distinctive exclusionary practices that
divided by gender and structured behaviours so that only certain characteristics ‘made
the cut’ into self-mutilation stereotypes.
But in the end, to quote Roger Cooter, ‘So what? Why bother?’ (Cooter, 2010). For
one thing, analysis of the source of the gendered exclusions that produce ‘self-harm’ can
serve as a counter to a certain type of antifeminist assertion. For example, in the ‘World
of Pain’ documentary, it is remarked that 1970s feminism – characterized as ‘women
having it all’ – is ‘paid for’ with the increased incidence of ‘self-harm’ in women (Syal,
2009). The practices that gender self-harm must not be allowed to undercut further any
gains made by second-wave feminism. The kind of analysis pursued throughout this arti-
cle critiques and exposes the active sexism present in a historically ‘feminine’ pathology.
144 History of the Human Sciences 26(2)
In a more straightforward (but no less important) way, the analysis may also help clinical
outreach by ‘self-harm experts’ to those identifying as male.
However, there is a broader applicability for analyses of this kind. The central state-
ment of this article and its theoretical underpinnings might be summarized thus: beha-
vioural patterns, diagnoses and illness categories are made by human beings, in
specific contexts through specific intellectual and practical processes of sense-making.
Behaviours/diagnoses such as ‘self-harm’ are not some kind of surface expression of
monolithic deep causes such as ‘distress’ or to be collapsed into the esoteric languages
of genetics, biology, or neurochemistry (e.g. Brent, 2011) – or the now unfashionable
ego, Oedipus complex, or ‘penis envy’.
This analysis aims to practise ‘history-writing as critique’, characterized by Scott as
‘the attempt to make visible the premises upon which the organising categories of our
identities ... are based, and to give them a history, so placing them in time and subject
to review’ (2007: 34–5). The premises of ‘self-harm’ – specifically ‘female cutting’ –
have been exposed as contingent, rooted in specific concerns and practices in the
1960s in North America. Contemporary ‘self-harm’ is not a natural, eternal, or transcen-
dental object; it is thus subject to review and the possibility of change. Thus, on a more
intimate level – necessarily a more speculative, but no less important, one – if we begin
to understand psychological categories critically, as one small part of potentially infinite
methods of sense-making, the number of people who feel themselves to be trapped inside
diagnoses, victims of timeless behavioural patterns or dictated to by gender-specific cop-
ing strategies may decrease. It is also just possible that an awareness of the contingency
and artificiality of the stereotypes around ‘self-harm’ might contextualize and undercut
the feeling of an unwanted compulsion to perform it.
Thanks to Mark Jenner, for copious feedback on the MA dissertation upon which this article is
based; to Rhodri Hayward, A
˚sa Jansson and Daniel DeGroff for comments on this version of the
research; and for comments by anonymous reviewers for History of the Human Sciences.
1. The Independent led with Frith’s (2004) ‘New Figures Reveal Hidden Epidemic of Self-
Harm’ which carried criticism of accident and emergency department staff. The Daily Tele-
graph and Guardian responded with less than charitable assessments (of the ‘self-harmers’)
from McKinstry (2004) and James (2004). For a discussion, see Sutton (2007: 116–23).
2. Six characteristics that run through the phenomenon of ‘self-harm’ are identified in Millard
(2007): femininity, cutting, pathologized eating and/or vomiting practices, the symbolism
of blood, lack of pain during cutting and the therapeutic value of cutting for the patient. There
is no space to tackle them all in this article.
3. Wilson, by his own admission, has no space to do this. He makes ‘no attempt to explain the
various shifts of meaning which will emerge’ calling his article ‘strictly internalist’ and ‘tex-
tual’ (Wilson, 2000: 283; emphasis added).
4. However, a gendered stance re-emerges through the use of feminine pronouns: ‘[f]ewbehaviours
are as shocking as a young person intentionally carving herself bloody’ (Plante, 2007: 38).
5. They reference Ross and Heath’s ‘A Study of the Frequency of Self-Mutilation in a Commu-
nity Sample of Adolescents’ as contesting the feminization of ‘self-injury’ from 2002 (Tantam
and Huband, 2009: 4).
Millard 145
6. Simpson’s article is a convenient ‘cut-off’ point because it is the first literature review (rather
than clinical study) and is very confident about the existence of a syndrome: ‘there exists a
clearly identifiable condition of self-mutilation, usually involving wrist-cutting, which exhi-
bits much of the stability of a syndrome’ (1976: 310). Thus the stereotype had been established
by 1976.
7. She also traces a line from Menninger (1938) to Favazza (1996) through Grunebaum and
Klerman (1967) (Plante, 2007: 7–8).
8. Graff repeats this sentiment in his own article: ‘Most studies have shown that the majority of
them [cutters] are women’ (Graff, 1967: 62).
9. This ‘feminizing’ linkage is also noted in Simpson (1976: 292).
10. He shows awareness of this distinction elsewhere, claiming that the ‘commonest form [of self-
mutilation is] wrist cutting’ (Simpson, 1976: 287). The emphasis here on ‘wrist slashing’ is
interesting with regard to questions of ‘suicidal intent’. See Millard (2007).
11. The idea of an – admittedly messy and uneven – ‘progression’ towards modern ‘self-harm’
through some works by Tom Main (1957) at the Cassell Hospital and Stanton and Schwarz
(1954) at Chestnut Lodge (among others) is explored in Millard (2007).
12. The importance ascribed to institutional influences in the motivations for psychiatrically
pathologized behaviour fluctuates. ‘Self-cutting’ first is cast as an attempt by patients to affect
the staff’s ability to manage them (seemingly following Stanton and Schwartz, 1954). This is
followed by a retreat into a basic ‘inner distress’ that underpins the ‘self-cutting’. There is no
space to interrogate this shift any further.
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gists’ included ‘any case of self-inflicted overdosage, asphyxiation or injury’ in their studies
on ‘self-injury’ (Johnson, Ferrence and Whitehead, 1973: 101).
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Author biography
Chris Millard was recently awarded his PhD at Queen Mary University of London in the Centre
for the History of the Emotions, funded by the Wellcome Trust. Interests include the history and
philosophy of science, history of medicine, history of sexual and racial difference and the rise of
epidemiology in Britain in the 20th century.
150 History of the Human Sciences 26(2)
... The practice of self-injury is considered a deviant and culturally unacceptable behavior (Adler & Adler, 2011) and is fraught with a host of different conceptions, myths, and expectations about the person who carries out this act. The self-injuring individual in research, media, and society is a young, white, middle-class female, cutting her skin to regulate painful emotions and cope with life's hardship (Brickman, 2004;Chandler, Myers, & Platt, 2011;Millard, 2013;Ståhl, 2007). The practice is individualized and associated with mental illness, although the social aspect of this personal act has been stressed by social science researchers (see Steggals, Lawler, & Graham, 2022). ...
... In the 1960s and 1970s, self-injury, especially cutting, became framed as a typical female or feminized practice (Brickman, 2004;Millard, 2013). Different gendered characteristics were used distinctly in the construction of self-injury as a female and psychopathological practice. ...
... Different gendered characteristics were used distinctly in the construction of self-injury as a female and psychopathological practice. "The wrist-cutting syndrome" was introduced by (male) psychiatrists and associated with unmarried, attractive, intelligent young women (Adler & Adler, 2011;Brickman, 2004;Millard, 2013). Millard (2013) argues that a new kind of being was created who, when identified and labeled, came to see themselves in this way. ...
Full-text available
The practice of self-injury is considered deviant and pathological, and the stereotype of a self-injuring individual is a young, white, middle-class woman. By using an autoethnographic approach, I elucidate how four women and I, aged 35–51, with experiences of self-injury in adulthood, use, internalize, and speak through dominant discourses of self-injury. The practice of self-injury is an embodied one, and self-injury is stereotypically associated with immature, irresponsible, and emotionally unstable young women. As adult women who self-injure, we use and speak through this representation, which, to some extent, affects our self-image and identity as we are often “misrecognized” as full partners in everyday social interaction or when we represent our professions. Still, we resist the idea of self-injury as stemming from immaturity, and we work to reclaim our bodies and agency from the medicalized, ageist assumptions of the practice of self-injury. By doing this, we can also rewrite and transform the meaning of this practice. Our self-inflicted wounds or scars do not define who we are nor our level of maturity, intelligence, and attractiveness. Thus, we acknowledge that we have the right to our own bodies and what we do to that body.
... Studies indicate that selfinjuring characters in popular media are predominantly female adolescents who self-cut (Whitlock et al., 2009;Trewavas et al., 2010;Radovic and Hasking, 2013). This portrayal reflects and reproduces the medical discourse that has historically associated self-injury with young women and an act of cutting (Brickman, 2004;Millard, 2013). ...
... A body of critical sociological research illuminates the long-standing association between self-injury and femininity in clinical literature in which female mental fragility and irrationality is contrasted to the aggressive and violent male pathology (e.g., Millard, 2013). Statistical "facts" have cemented this "gendered paradox" in suicide (Canetto and Sakinofsky, 1998), namely, women have higher rates of suicidal ideation and non-fatal suicidal behaviors, whereas suicide mortality is higher for men than women. ...
... This process can be understood as what Ian Hacking has called "classifications of people" in that a system of classification formulates general truths about people's suffering (Hacking, 2004). Drawing on Hacking's work, Millard (2013) argues that gendered pathology of self-cutting may exert powerful influence over women who self-injure. Millard notes: "as selfharm becomes further entrenched as 'female cutting, ' the more people gendered as female have access to a resonant behavioral pattern said to signify 'distress" ' (p. ...
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Over the last few decades, self-injury has gained wide visibility in Japanese popular culture from manga (graphic novel), anime (animation), to digital games and fashion. Among the most conspicuous is the emergence of menhera (a portmanteau of “mental health-er”) girls, female characters who exhibit unstable emotionality, obsessive love, and stereotypical self-injurious behaviors such as wrist cutting. Tracing the expansion of this popular cultural slang since 2000, this conceptual article explores three narrative tropes of menhera—the sad girl, the mad woman, and the cutie. Within these menhera narratives, self-injury functions as a self-sufficient signifier of female vulnerability, monstrosity, and desire for agency. These menhera tropes, each with their unique interpretation of self-injury, have evolved symbiotically with traditional gender norms in Japan, while destabilizing long-standing undesirability of sick/detracted female bodies. The menhera narrative tropes mobilize cultural discourses about female madness and subsequently feed back into the social imaginaries, offering those who self-injure symbolic resources for self-interpretation. We argue that popular cultural narratives of self-injury like menhera may exert as powerful an influence as clinical discourses on the way we interpret, make sense of, and experience self-injury. Being attentive to cultural representations of self-injury thus can help clinicians move toward compassionate clinical practice beyond the medical paradigm.
... It should also be noted that several of the studies that aim to classify self-harm focus on repeated moderate self-harm as part of a psychopathological syndrome mostly in females. The act and gender seem intertwined (Ekman, 2019;Millard, 2013). ...
... In the last decades, self-harm is more understood more as a way of coping, to get relief, and in accordance with the findings in my study, as a somewhat distorted way to get to know oneself. Although the cases of castration of limbs mostly included men and dominated the early literature of self-harm, the last years research in recent years has paid attention to repeated self-harm methods (Millard, 2013). ...
During the transitional age of adolescence, some – often girls – begin self-harming. A better understanding of their subjective experience of self-harm may reveal their sense of self and inform treatment adjustments. A meta-synthesis of 20 qualitative studies highlighted self-harm as attempts to: 1) obtain release, 2) control feelings, 3) represent unaccepted feelings, and 4) connect with others. Personal interviews with 21 adolescents (12-18 years of age) at an out-patient clinic showed how self-harm through body language both represents and communicates personal needs and problems, while at the same being kept “private”, so as not to be a burden to others. This study of multiple clinical cases indicates diverse pathways into and out of self-harm. Self-harm was related to: 1) self-criticism, 2) diffuse stress, or 3) trauma. They appreciated finding their own way out – through self-supporting monologues, coping-strategies, or by receiving support – thus demonstrating a need for autonomy. There seems to be three sub-types with different self-states during self-harming: 1) “I deserve it” (the punished self), 2) “I don’t want to feel anything” (the unknown self), and 3) “I’m harmed, and no one cares” (the harmed self). Dissertation for the Degree of PhD 2019 Department of Psychology Faculty of Social Sciences
... Az önkifejezés mellett természetesen a rendszer elleni lázadásnak, a türelmetlenségnek, a frusztrációnak és a rossz bánásmódnak is szerepe van az ilyen aktusok mögött (Harris, 2000). Az önkárosítás egyik legszembetűnőbb manifesztációs eleme a bőr megvágása, ez a trend a fiatalok körében a 2000-es évek elejétől együtt jár a nu metal és az emo zenekarok térhódításával (Millard, 2013). A mindennapi tapasztalatunk is ez a pszichiátriai osztályon, azonban azóta is eltelt már két évtized, és az önkárosítás (a falcolás) megmaradt. ...
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Cél: Alapvető motivációnk a pszichiátriai osztályon felbukkanó falfirkák kategorizálása volt. A börtönökben korábban feltárt megnyilvánulásokat tartalmi és szimbolikus szempontok szerint vetettük egybe a pszichiátrián gyűjtött adatainkkal. A pszichopatológiai és kriminológiai fejlődési útvonalak közötti metszéspontokra utaló bizonyítékokat is fel kívántunk tárni.Módszertan: Kutatásunkban több száz börtönben és pszichiátriai osztályon készült falfirka által közvetített szimbólumrendszert hasonlítottunk össze. Első lépésként a pszichiátriai osztályos falfirkákat csoportosítottuk a tartalmuk szerint, majd kísérletet tettünk arra, hogy e szimbólumok párját a börtönbeli graffitiken is megtaláljuk. Egy alkalommal kitértünk a falfirka anyagának elemzésére is: mindkét helyen találtunk vérrel írt falfirkát.Megállapítások: Az összesen 18 azonosított motívum közül csupán egy olyat találtunk, amely a börtönben nem volt fellelhető. Ez a segítségkérés jelzése volt. A két falfirkatípus közötti egyértelmű különbségként mutatkozott meg a pszichiátriai beteg serdülők körében tapasztalható erélyesebb szimbolizációs tendencia. Ez azt jelentheti, hogy az elnyomott impulzivitás a kamaszokban könnyebben válik egy olyan sűrített szimbólummá, ami helyettesíti a gondolati tartalmat és az azt aláfestő magasabb aktivációs szintet.Érték: Egyáltalán nem állítjuk, hogy a pszichiátriai osztályra került összes gyermek deviálódik vagy bűnelkövetői útra lép, de ennek a lehetőségét nem zárjuk ki, ugyanígy a bezártság élményét sem látjuk teljesen azonosnak. Eredményeink megvilágítják, hogy a deviálódási folyamatokat pszichopatológiai és kriminológiai látószögből is lehet értelmezni. Kimutattuk, hogy miért lehet káros a pszichiátriai osztályon fent hagyott falfirka, de arra utaltunk, hogy ezekből milyen információkat lehet kinyerni.
... As a particularly gendered and racialised practice (Brickman, 2004), the intersectional dimensions of self-injury bear addressing here. Although self-injury is a widespread practice that 'cuts across' age groups, genders, sexual identities, racial-ethnic backgrounds, and geographic locales (Adler & Adler, 2011), within western psychiatric discourse, the 'normative' self-injuring subject is constitutively a white, middle-class, adolescent female cutter (Brickman, 2004;Gilman, 2013;Millard, 2013). As such, much clinical self-injury scholarship emerges out of the global north, with primarily white research populations (Gholamrezaei et al., 2017). ...
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This article explores the proposed psychiatric diagnostic category of nonsuicidal self‐injury disorder (NSSID) through the lens of feminist psychiatric disability theory. Mobilising insights from labelling theory’s accounts of stigma and recovery, in conjunction with critical and feminist disability theory’s attention to emotional and physical pain, we suggest that a feminist psychiatric disability approach to NSSID can illuminate the limits of a fully demedicalised engagement with self‐injury. While remaining critical of psychiatrisation processes, we explore the implications of ‘strategic (dis)identifications’ with illness labels as mechanisms through which to manage and access care, treatment and recovery. Such a nuanced account engenders more deeply material considerations of pain, stigma, treatment and ‘cure’ at the site of NSSID, opening new avenues of engagement with self‐injury for sociologists and critical disability scholars alike.
... Non-suicidal self-injury (NSSI) is the direct and deliberate damage of the body without suicidal intent (International Society for the Study of Self-Injury, 2018). The literature on NSSI is heavily gendered; research has focused on young women and girls, reinforcing assumptions of self-injury as a "feminine" behavior (Brickman, 2004;Chandler, Myers, & Platt, 2011;Millard, 2013). As a result, NSSI in men is poorly understood. ...
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OBJECTIVE Non-suicidal self-injury (NSSI) appears to be more common among women than men, though the underlying reasons for this remain unclear. In a community sample of young adults (N = 996, aged 18-33) assessed during the COVID-19 pandemic, we investigated alternative explanation for the NSSI prevalence gap: are women more likely to experience the feelings which lead to NSSI as a coping strategy, or does this prevalence gap result from differences in how men and women respond to distress? METHODS Cross-sectional mediation and moderation analyses tested how self-reported psychological distress (K10), emotion dysregulation (DERS), and impulsivity (UPPS-P) may contribute to a higher prevalence of NSSI among women. RESULTS Women were twice as likely as men to report past-year NSSI (14.47% versus 7.78%, OR = 2.00, 95% CI [1.29, 3.13]). Women reported significantly higher psychological distress and significantly lower sensation seeking and positive urgency than men. Psychological distress partially statistically mediated the relationship between gender and past-year NSSI. Gender did not significantly moderate associations between psychological distress, emotion dysregulation, or impulsivity and past-year NSSI. Past-year NSSI prevalence did not significantly decrease with age and we found no significant age by gender interaction. CONCLUSIONS Greater levels of NSSI in young women are partly explained by their greater levels of psychological distress, but not by differences in how men and women respond to this distress. Given similar levels of psychological distress, emotion dysregulation, and impulsivity, women and men are similarly likely to experience NSSI. HIGHLIGHTS Women aged 18-33 were significantly more likely to report past-year NSSI than men Women's greater psychological distress contributed to their higher NSSI prevalence Variables investigated here were similarly associated with NSSI in men and women
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At the start of the 1970s, the number of people recorded as ‘self-poisoning as communication’ is still rising. Typical is a 1972 report from Dunfermline that claims acute ‘poisoning has reached epidemic proportions … [t]he number of poisoned patients increases year by year and there is no evidence that the trend is altering’. ¹ In the same year, a bleak study issues from Sheffield, entitled ‘Self-Poisoning with Drugs: A Worsening Situation’. This study claims that the rate of self-poisoning in Sheffield has doubled in the last decade and now accounts for almost one in ten medical admissions and one in five emergencies. Studies from Edinburgh, Oxford and Cardiff are cited as nationwide support for these truly alarming statistics. ² By the late 1970s however, it is reported from the Edinburgh RPTC that rates of self-poisoning are falling for men and levelling off for women. Keith Hawton and colleagues in Oxford report five years later that overall ‘the recent epidemic of deliberate self-poisoning may have reached a peak’ around 1973. ³ Work on this phenomenon of self-poisoning, parasuicide or overdosing continues throughout the decade; clinicians marvel at the seemingly endless increase, and then wonder at the abrupt levelling-off. There are three major research centres for these studies: in Edinburgh, at the MRC Unit and Ward 3 of the Royal Infirmary of Edinburgh; in Bristol, at the Accident Emergency Department of the Bristol Royal Infirmary; and in Oxford at the John Radcliffe (General) Hospital.
Self-harm is a significant mental health issue in the twenty-first century. The recorded rise in various behaviours, including deliberate self-cutting and self-burning, have been widely remarked upon and lamented. ¹ Eminent cultural historian Sander Gilman has recently written of a global ‘sharp public awareness of self-harm as a major mental health issue’. ² The behaviour is usually said to be motivated by a desire to regulate feelings of intolerable tension, sadness or emotional numbness, and is almost always reported to be ‘on the increase’; it is also often reported as a problem primarily affecting young women. ³ Despite a steady stream of books and articles on this emotive subject from the 1980s onwards — from psychiatrists, social workers and sociologists among others — there remains little meaningful historical analysis of this phenomenon.
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Depuis quelques années, les pratiques corporelles comme le tatouage ou le piercing, autrefois marquées du sceau de la déviance, bénéficient d’une plus grande tolérance dans les sociétés occidentales. En revanche, pour d’autres pratiques telles que les entailles corporelles délibérées et exécutées par la personne elle‑même, le discours de répression s’est accentué, comme l’atteste l’inscription en 2013 d’une nouvelle pathologie, intitulée Non Suicidal Self Injury, dans la 5ème édition du Diagnostic and Statistical Manual of Mental Disorders. Cette nouvelle entité nosographique ne se limite pas aux pratiques d’incisions cutanées mais cite explicitement ces dernières comme premier exemple de lésion possible. L’objectif de cet article est alors d’effectuer une analyse historique préliminaire pour mieux comprendre dans quelles conditions la scarification devient un objet d’étude pour la psychiatrie et la psychanalyse. Nous montrerons précisément qu’avant les années 1960, les discours psychiatriques et psychanalytiques cherchent à trouver une explication homogène à l’ensemble des comportements d’automutilation. La scarification, comme les autres types blessures auto‑infligées, est alors représentée soit comme un acte « pensé », témoignant d’une tentative de manipulation, et répréhensible, soit comme un acte « impensé », témoignant d’un fonctionnement primitif ou d’un déficit psychique et nécessitant des soins. Dans les années 1960, un ensemble homogène de discours psychiatriques et psychanalytiques présentent la scarification comme le geste automutilatoire le plus fréquent et construisent une représentation typique de la « scarificatrice » : une jeune femme séduisante, célibataire, et débordée par ses pulsions. Cette représentation se construit notamment par l›exclusion des hommes qui se scarifient et par une absence de prise en compte du ressenti des psychiatres et psychanalystes confrontés aux pratiques de scarifications.
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Research engaging qualitatively with clinical practitioners’ understanding of, and response to, self-harm has been limited. Self-harm offers a particularly compelling case through which to examine the enduring challenges faced by practitioners in treating patients whose presenting symptoms are not clearly biomedical in nature. In this paper, we present an analysis of 30 General Practitioners’ (GPs’) accounts of treating patients who had self-harmed. Our analysis demonstrates the complex ways in which GPs seek to make sense of self-harm. Illustrated through three common ‘types’ of patients (the ‘good girl’, the ‘problem patient’ and the ‘out of the blue’), we show how GPs grapple with ideas of ‘social’ and ‘psychological’ causes of self-harm. We argue that these tensions emerge in different ways according to the social identities of patients, with accounts shaped by local contexts, including access to specialist services, as well as by cultural understandings regarding the legitimacy of self-harming behaviour. We suggest that studying the social life of self-harm in general practice extends a sociological analysis of self-harm more widely, as well as contributing to sociological theorisation on the doctor–patient relationship.
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Abstract Background: Lesbian, gay and bisexual (LGB) people may be at higher risk of mental disorders than heterosexual people. Method: We conducted a systematic review and meta-analysis of the prevalence of mental disorder, substance misuse, suicide, suicidal ideation and deliberate self harm in LGB people. We searched Medline, Embase, PsycInfo, Cinahl, the Cochrane Library Database, the Web of Knowledge, the Applied Social Sciences Index and Abstracts, the International Bibliography of the Social Sciences, Sociological Abstracts, the Campbell Collaboration and grey literature databases for articles published January 1966 to April 2005. We also used Google and Google Scholar and contacted authors where necessary. We searched all terms related to homosexual, lesbian and bisexual people and all terms related to mental disorders, suicide, and deliberate self harm. We included papers on population based studies which contained concurrent heterosexual comparison groups and valid definition of sexual orientation and mental health outcomes Results: Of 13706 papers identified, 476 were initially selected and 28 (25 studies) met inclusion criteria. Only one study met all our four quality criteria and seven met three of these criteria. Data was extracted on 214,344 heterosexual and 11,971 non heterosexual people. Meta-analyses revealed a two fold excess in suicide attempts in lesbian, gay and bisexual people [pooled risk ratio for lifetime risk 2.47 (CI 1.87, 3.28)]. The risk for depression and anxiety disorders (over a period of 12 months or a lifetime) on meta-analyses were at least 1.5 times higher in lesbian, gay and bisexual people (RR range 1.54-2.58) and alcohol and other substance dependence over 12 months was also 1.5 times higher (RR range 1.51-4.00). Results were similar in both sexes but meta analyses revealed that lesbian and bisexual women were particularly at risk of substance dependence (alcohol 12 months: RR 4.00, CI 2.85, 5.61; drug dependence: RR 3.50, CI 1.87, 6.53; any substance use disorder RR 3.42, CI 1.97-5.92), while lifetime prevalence of suicide attempt was especially high in gay and bisexual men (RR 4.28, CI 2.32, 7.88). Conclusions: LGB people are at higher risk of mental disorder, suicidal ideation, substance misuse, and deliberate self harm than heterosexual people.
History maintains an ambiguous role with regard to the mind sciences. It can be used to demonstrate the universality of psychological characteristics, capacities, and illnesses or it can serve to demonstrate their relative bases by revealing the implicit assumptions that guide modern research as well as the specific configurations of theory, practice, and technology that allowed the mind sciences to emerge and their subject-matter to be articulated. This article embraces this second approach. It outlines four broad constructions of the psyche - the inscribable, the historical, the adaptable, and the statistical - and shows how their articulation has made possible new kinds of self-understanding and social interaction. It also makes broad claims for the universal basis of psychological phenomena. This discussion focuses on the specific conceptions of mental medicine that have emerged in Europe and North America since the end of the eighteenth century. This psychological language makes possible our modern experience of mind, self, and mental illness. © the Editor 2011. The chapters
Cutting, burning, branding, and bone-breaking are all types of self-injury, or the deliberate, non-suicidal destruction of ones own body tissue, a practice that emerged from obscurity in the 1990s and spread dramatically as a typical behavior among adolescents. Long considered a suicidal gesture, The Tender Cut argues instead that self-injury is often a coping mechanism, a form of teenage angst, an expression of group membership, and a type of rebellion, converting unbearable emotional pain into manageable physical pain. Based on the largest, qualitative, non-clinical population of self-injurers ever gathered, noted ethnographers Patricia and Peter Adler draw on 150 interviews with self-injurers from all over the world, along with 30,000-40,000 internet posts in chat rooms and communiqués. Their 10-year longitudinal research follows the practice of self-injury from its early days when people engaged in it alone and did not know others, to the present, where a subculture has formed via cyberspace that shares similar norms, values, lore, vocabulary, and interests. An important portrait of a troubling behavior, The Tender Cut illuminates the meaning of self-injury in the 21st century, its effects on current and former users, and its future as a practice for self-discovery or a cry for help.