How old do you think lived to be in the Heian era?
Also do you think the marks on his body are like birthmarks or tattoos to mark criminals?
Not a clue about Sukuna’s death age. The Buddha reached enlightenment at age 29. Sukuna is “enlightened” so I’m going to put him at 29+ years old at death.
I’ve been meaning to do a Sukuna Tattoo post so I guess I’ll use this as an excuse. They aren’t birthmarks that’s for sure.
Sukuna's Tattoos
Notes before we start.
1) I will be mainly using the TCB scans for the manga because of their accessibility.
2) Written as of JJK 267.
(Click images for captions/citations.)
Preface
I'm drawing from a lot of sources here because documentation of Heian Era specific tattooing customs is not something I could find. The reason I’m comfortable using non-Heian sources as a reference is due to Sukuna borrowing both language and arts from other periods.
For example, Sukuna scolds Yorozu for not using a Haiku properly. The form of Haiku that Yorozu uses did not exist until the late 17th century. A good 500+ years after the end of the Heian Era (794 to 1185). The Haiku is actually derived from Waka poetry that became popular during the Heian Era. (Very short summary: Waka (Sedoka specifically) -> Renga -> Haiku)
It should also be noted that Chinese influences greatly shaped the development of arts and social attitudes in early Heian Era Japan. These influences declined over the this era as Japan looked towards itself for cultural development. Since the Heian Era was from 794 to 1185, most of the Chinese influences came from the Tang Dynasty (618 to 907).
For all these reasons, most of this tattoo analysis draws from the Tang Dynasty in China and the Edo Period in Japan. However historical Chinese tattooing in general is referenced more due to its availability.
Anyone with more historical Japanese or Chinese knowledge are free to correct me if I get something wrong.
Facial Tattoos
Let's first compare the facial tattoos on Yujikuna Megkuna and OG Sukuna.
Yujikuna and Megkuna have identical facial tattoos, but OG Sukuna lacks the markings over his nose and forehead. I think this is because those markings have something to do with Kenjaku's vessel creation. When Kenjaku casts Idle Transfiguration to wake up the Incarnated sorcerers for the culling games, they also have markings on their foreheads.
Sukuna's vessel markings might be different because his incarnation occured outside of the culling games. It could also be from his cursed object’s division into multiple pieces instead of just one. Whatever the reason, these forehead and nose tattoos prpbably hold more information about Sukuna’s relationship with Kenjaku than his past in general. All 3 versions of Sukuna share the chinstrap markings, so those tattoos likely have significance outside of Kenjaku.
Now onto what they could mean…
Sukuna has already demonstrated that he knows his Chinese literature and wordplay via Enchain/契闊 (Keikatsu). (The person who brought this to my attention may or may not have their account nuked. A doctored version of the Tweets is screenshottes here). What's important for this analysis is knowing that Keikatsu comes from a Chinese Poem.
The poem referenced belongs to the Shijing or The Book of Odes. This book is a part of the Wujing or Five Classics, a series of documents believed to be compiled by Confucius that has greatly influenced both China and Japan. Amongst the Five Classics is the Shangshu or Book of Documents that cites the use of punitive tattooing. Quoted directly from Wikipedia:
"It lists the "Five Punishments": the five primary penalties employed by ancient Chinese officials on criminals. The first (and least severe) of these punishments was the tattooing of the criminal's face with indelible ink."
In the Edo Period of Japan, the criminal markings on the face seem to only appear on the forehead. These were given to any lawbreaker as a punishment and a warning because they didn't have prisons. (Source)
These sources both suggest the facial markings are for criminals. However, there are alternative meanings that should be considered.
Kenjaku’s vessel markings are on the forehead and many of the culling game players consider themselves to be manipulated by the promises of incarnation. It’s also odd that the strongest sorcerer is unable to incarnate properly due to Yuji acting as a cage. Kenjaku is all but outright confirmed to have done that on purpose.
For these reasons, I think the following historical tattoo practice from the Chinese Song Dynasty (960 to 1279) should be considered. Quoting directly from the source:
“Tattoos for slaves were things like a label of ownership, or a brand on the forehead. There are some examples of slaves, and concubines, receiving tattoos as punishment for things like trying to escape…”
Uro is a former slave, a military slave to be exact. I go more into detail about this in my Initial Sukuna Backstory Theory. There is also the fact that Kenjaku sees the incarnated and has access to their lives/bodies like this...
They're essentially toys with built-in tracking devices for Kenjaku to monitor and tinker with as needed. The forehead and nose tattoos on Yuji/Megkuna can therefore be seen as a mark of ownership by Kenjaku. And maybe this is why Choso has one across his nose too.
There is one more meaning I can propose for the facial tattoos, though it mostly applies to the chinstrap.
Within China there are tribes that used facial tattoos for other purposes. The Dulong women had their faces tattooed to make themselves look undesirable to invaders that would abduct them for slavery and rape. (If you've read that one revised Sukuna backstory of mine, this is significant.) But more commonly, these markings became a tradition for girls coming of age.
The Ainu women in Japan also used facial tattoos for coming of age, beauty, and preparing for death. I bring up the Ainu because they’re mentioned as a non-Japanese group of sorcerers. There's also this Yuji is of Ainu heritage theory to consider. (This could link Sukuna to the Ainu by blood.)
The tribal uses are discussed here because Sukuna’s tattoos are vaguely tribal in appearance. Though tribal tattoos tend to be more detailed, his feel like a simplified version of them. I think that works well with Sukuna being labeled an unwanted child at birth. Japan has wiped out a lot of its indigenous populations and customs (see the Emishi). After all, what minority group practices haven’t been demonized and associated with criminal activity by the majority?
So the facial tattoos for Sukuna may be a marker for his vessel status, a claim of ownership, a punishment for being a criminal, a deterrent for sexual assault, or a signifier of belonging to a tribe. You can come to your own conclusions about this, after all none of this is confirmed.
Chest and Belly Tattoos
Comparing the versions of Sukuna again. (All these sections are going to start like this.)
Yujikuna and Megkuna once again have the same tatts. OG Sukuna has “C” hooked markings over his pecs instead of the “S” hooks of the other two. He also lacks the belly markings entirely. Since his belly mouth seems to be replacing the belly tattos, I think those markings on Yuji/Megkuna are a stand in for that extra mouth. The pec style differences I have no explanation for.
Due to the chest tattoos extending over Sukuna’s shoulders and onto his back, I won’t looking for possible meanings until the back tatts are addressed.
Back Tattoos
The tattoos running down Sukuna’s back appear to be the same for all 3 versions. Differences are slight enough to be considered inconsistency in the art and not deliberate.
The neck tattoos between Yuji/Megkuna and OG Sukuna differ slightly however. The bands of Yuji/Megukuna remain separate while OG Sukuna’s fuse together and extend further down his back. I don’t really have an explanation for this difference, much like the hooks differing on his pecs.
Back and chest tattoos are associated with criminal activities in Japan rather than criminal punishments because they are hidden under clothing. (Well not in Sukuna’s case, but you know…) Most notably the Yakuza have very intricate chest and back tattoos.
But going back to China, tattoos were also used as dog tags for military members and could signify loyalty, mainly during the Song Dynasty (960 to 1279, which is still within the Heian Era). Despite this, cultural opinions at the time seemed to be conflicted due to tattoos sharing an association with criminals. Quoted directly from the source:
“According to Yue Fei’s biography, when the legendary general was slandered and interrogated for treason, he tore the shirt off his body, exposing four characters tattooed on his back: “Exhaust one’s loyalty in service of the state.” This study looks at two components of the Yue Fei story—patriotic tattoos, and tattooed generals—and examines their meaning in the broader stretch of Song dynasty history. Yue Fei was not the Song dynasty’s only tattooed general who came to a tragic end.”
“This study shows that underneath the nationalist historical narrative of the Song dynasty, of which Yue Fei is a famous example, there lies a different story of social conflict within the Song state. Rather than a story of Chinese fighting non-Chinese and of traitorous and cowardly officials struggling with loyal patriots, this study offers a narrative of a social conflict between high-born clear-skinned officials and low-born tattooed military men.”
Now that sounds a lot like how the higher ups clash with the Jujutsu Sorcerers who do all the actual work. This mentality existed even in the Heian Era, where Uro was exploited as a military slave by the Fujiwaras. And since Uro is a Sukuna parallel, these tattoos could also indicate a similar type of exploitation.
There are still tribal purposes to consider. Drawing more from Chinese sources, the Dai men had body tattoos as a symbol of strength that would accentuate their muscles. Sukuna’s chest and back tatts really draw attention his brawn. The Li women had body tattoos as a right of passage and as identifiers. Sukuna’s neck tattoos in particular are similar to these ones.
So my spattering of explanations this time around for the chest and back tattoos are criminal organization affiliation, military “loyalty” claims (this is a form a slavery), decorative pieces to accentuate the muscles, a right of passage, and an identifier.
Arm Tattoos
Remember how I theorized that the belly markings on Yuji/Megkuna were a stand in for OG Sukuna’s extra mouth? That’s what I think is going on with the arm tattoos as well. The double bands and circles on Yuji/Megukuna represent the extra limbs on OG Sukuna. When this fusion is pulled apart, you get the single bands and dots on the 4 limbs.
As for their meanings? There’s the criminal markings of the Edo Period that indicate where the particular criminal is from. (Courtesy of this Reddit post.)
Since Yuji/Megkuna tattoos are more related to Kenjaku’s vessel creations, this could hint that their deal took place in Nara, Oosaka, Koufu, or Edo. (Nara is most likely because of its significance in the Heian Era.) For OG Sukuna, this is more indicative of where he first got them.
However, the single band is not for a location but rather a status—Hinin. These are the undesirables and social outcasts that were marked for their uncleanness. Sukuna was born a conjoined twin and unwanted. It’s likely these markings directly correspond to that fact.
…
(An unserious suggestion. On queer men in the US, double rings on the arm can represent how far they can fist someone.
I don’t think Gege is referencing this at all. This is just an example of why cultural context is very important to consider.)
...
There are some other meanings to be drawn from armbands specifically, but those are easier to group with legs.
Leg Tattoos
Differing from the other sections, the leg tattoos have only been seen on Megkuna and OG Sukuna. As referenced in the image below, we have the ankle of Megkuna (top left), the upper thigh of Megkuna (right), and ankles of OG Sukuna (bottom left).
Instead of having the double rings, like on his arms, Megkuna only has a single band, which matches OG Sukuna. (It’s reasonable to assume Yujikuna is the same and that OG Sukuna has the upper thigh bands too.) This further supports the idea that the double bands and shoulder rings represent the fusion of the extra limbs. Sukuna never had extra legs so there’s no need represent missing limbs.
For what they mean? I have only the non-Japanese/Chinese sources to go by. Gege may be a fan of non-Japanese cultures, but I'm not sure if that means Sukuna's design elements would borrow from them.
In other cultures, armband tattoos can represent mourning. Which ones exactly I have no idea because all the sites making this claim don’t specify them in detail. (Source 1, Source 2, Source 3) It’s honestly pretty infuriating. If you’re going to “borrow” designs from “cultures” to sell, at least cite your got danged sources.
But if we are to read these as indications of mourning, I don’t believe they’re for a person. Throughout this analysis, tattoos recurrently are associated with some form of oppression—slavery, uncleanliness, social damnation. If Sukuna’s bands are to be read as mourning, I think it’s for the loss of his autonomy and personhood.
What does it all mean?
Sukuna's tattoos are permanent marks that appear to be directly linked to his soul. How he acquired them is currently unknown. Traditional means of application can be quite painful, using metal or bamboo rods to carve skin and fill the abrasions with ink. (Here's a video if you want to watch it be applied.)
If we consider Kenjaku’s use of brands to mark and control vessels, it could be assumed that Sukuna’s tattoos are ones others put on him through binding vows for his control. They could also be symbolic in nature, hinting at his heritage and origins, indicating that he was branded an outcast at birth or even blessed by deities for protection. Perhaps Sukuna wanted the tattoos himself as an act of rebellion against the changing social norms. Whatever the reason, one thing is clear, these tattoos separate him from other humans.
Existing on the Border
I think the ambiguity behind the purpose of these tattoos this fits nicely with Sukuna and other people not knowing how to categorize his personhood. He's so strong and different that he might as well be something other than human. But he's not a curse, he wouldn't be able to used Reversed Curse Technique if that were the case. Is he a monster? A natural disaster? A god? He's kind of all these things at once by way of projection. Other people assign these labels to him and Sukuna doesn't correct them. There's something profoundly gender about it all.
And if you noticed, tattoos in ancient China and Japan have purposes that differ by gender. For women they were used for beauty and protection, while with men they were used to mark ownership and criminality. Sukuna has a melding masculine and feminine elements which is why I consider the tattoo meanings for both with him.
That sounds kind of crazy given that Sukuna very much embodies strength born of toxic masculinity. However, he actively wears women’s clothing and seems to have no qualms with being associated with feminine things. (Godbless marketing team for leaning into that.) He may have a rough and masculine speaking style, but he loves poetry and flowers.
(Sukuna is lying when he tries to deny it. Megumi's hobbies have everything to do with animals, not flowers.)
The earrings he wears, though a direct reference to the Buddha (basically it’s shorthand for how Sukuna isn’t truly enlightened yet), are another symbol of Sukuna's non-conformity. Earrings are something the Japanese government went out of its way to ban for Ainu men during the Meji Restoration after it decided they were only for women.
Even the short hair both he and Uraume wear are quite rebellious for those times, if not an indication of their lower standing. Regardless of gender, long hair was seen as desirable, high-class, and attractive during the Heian Era. (Source for men and source for women.) Most of the Heian characters wear it that way.
Notice how the servant has her hair cut shorter. Sukuna and Uraume's is shorter than that. It would be considered ugly and possibly dehumanizing. And yet when Kashimo sees Sukuna's true form, he calls him beautiful. He uses 美しい (Utsukushii) to do that.
That kind of beauty is a bit deeper than the English language can get across. From the words of someone else, "...utsukushi can express the beauty of something that catches your heart."
Kashimo isn't really wrong, but he's also not entirely right. For every panel of Sukuna looking like an ethereal god, there's another of him being an amorphous creature or a rabid goblin. All of these types of faces for Sukuna occur within JJK 253 alone.
These contradicting elements that somehow fit together are what make Sukuna, Ryomen Sukuna. He both participates in and rejects beauty. He’s crude and classy, violent and merciful, masculine and feminine. That duality, that two-faced nature is Sukuna.
I think his tattoos reflect this. Directly quoted from the source:
“Tattoos have many different symbolic meanings in Japanese culture and can denote where an individual ranked in society or serve as a permanent means of defense against evil forces or perhaps members of the animal kingdom. With the arrival of the seventh-century, the idea of tattooing one’s body in order to make it more beautiful began to lose its appeal due to the strong influence of Chinese customs in Japan—specifically when it came to identifying and tracking criminal activity. Around 720AD during the Nara Period, it appears that tattooing as a form of punishment began to infiltrate Japanese culture. Once the dawn of the Edo Period began the art form was more widely used as a punishment for criminals as at the time there was really no such thing as a prison to send lawbreakers off to.”
The purposes and attitudes towards tattoos in the Heian Era morph in the way Sukuna morphs both physically and in perception. Since Sukuna is the Fallen One, that means he must have been Honored One first. What caused him to fall remains a mystery, much like the meanings behind his tattoos.
One last thing...
A small caveat in relation to everything else, Sukuna referring to himself as The Fallen is the only time he has introduced himself.
He’s not given someone his name nor identified himself as anything other than a former human (which was internal). Combined with the ambiguous nature of his form, tattoos, and origins, I don't think it would be wrong to read him as someone who has transcended gender.
