In various cultures, the practice of self-infliction on one's body (askeza type) or body marking, including activities such as fasting, seclusion, offering sacrifices, or simply marking the forehead with sacrificial blood or symbolic signs of marital status (bindi) or during Ash Wednesday; circumcision, and more, exists as a prevalent tradition. During Shia Muslim’s Aşura, some commemorate by chaining themselves and drawing blood, or reminiscent of certain Catholics who practice self-flagellation in remembrance of Jesus' crucifixion.In this discourse, proposed research discovers semiotics of religion through circumcision, an ancient practice framed in Judaism and Islam religious rituals, and involves the surgical removal of the foreskin from the male baby, and deals with the intersections of the barber and surgeon professions. Concurrently, it offers an understanding of the dual dates that underlie the New Year's tradition, illuminating nuances of cultural practices and their historical evolution: our inclination to associate this tradition with the discourse of Islamic identity stems, perhaps surprisingly, from the question of 'When should we mark the new year: 25 December or 1 January?' Circumcision, interpreted as part of contemporary national identifications, assumes a journey to the past for related religious discourse reconnections and “idea-unit” searches. Last, this investigation involves interest from the perspective of a barber (as a) surgeon phrase/ profession coexisting (cultural history of profession).