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ABrief History of Tattoos Tattooing has been a
Eurasian practice since
Neolithic times. "Ötzi
the Iceman", dated circa
3300 BC, bearing 57
tattoos: a cross on the inside of the left knee, six straight lines 15
centimeters long above the kidneys and numerous small parallel lines along the
lumbar, legs and the ankles, exhibiting possible therapeutic tattoos (treatment
of arthritis). Tarim Basin (West China, Xinjiang) revealed
several tattooed mummies
of a Western (Western Asian/European) physical type. Still relatively unknown (the
only current publications in Western languages are those of J P. Mallory and V
H. Mair, The Tarim Mummies, London, 2000), some of them could date from
the end of the 2nd millennium BC.
Three tattooed mummies (c. 300 BC) were extracted from
the
permafrost of Altaï in
the second half of the 20th century (the Man of Pazyryk, during the 1940s; one
female mummy and one male in Ukok plateau, during the 1990s). Their tattooing
involved animal designs carried out in a
curvilinear style. The
Man of
Pazyryk, a
Scythian chieftain, is
tattooed with an extensive and very detailed range of animals, monsters and a
series of dots that lined up along the spinal column (lumbar region) and around
the right ankle (illustrated, to the right).
Tattooing in the ancient
world
China
Tattooing has also been featured prominently in one of
the Four Classic Novels in
Chinese literature,
Water Margin, in which at
least three of the 108 characters, Lu Zhi chen (鲁智深), Shi Jin (史進) and Yan Chen
(燕青) are described as having tattoos covering nearly the whole of their bodies.
In addition,
Chinese legend has it
that the mother of
Yue Fei (岳飛), the most
famous general of the
Song Dynasty, tattooed
the words jing zhong bao guo (精忠報國) on his back with her sewing needle before he
left to join the army, reminding him to "repay his country with pure loyalty".
Egypt and India
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Main articles:
Henna and
Mehndi
Henna and
Mehndi were popular in
ancient India and
ancient Egypt and still
remain popular today in the
Indian subcontinent,
Middle East and
North Africa. India also
has few tattoo artists in big cities who do the tattooes but compare to US,UK &
few other countries India doesn't have much tattoo professionals. Most
celebrities in bollywood(indian film industry) have tattoos from popular artists
& now tattoos seem to get more attention by other people too.
Tattooing has been a part of Filipino tribal life since
pre-Hispanic colonisation of the
Philippine Islands, When
the Spanish first landed in the Philippine Islands, they where met by the tribal
people of the
Visayas, who had full
body tattooing, the Spanish dubbed these Islands as "La Isla De Los Pintados" or
"The Islands of the Painted Ones".[1]
Tattooing in the Philippines is a tribal form of rank and accomplishments, some
tribes believed that tattoo's had magical qualities. The more famous tattooed
Filipino Tribes where the
tribal peoples of the mountains of North
Luzon, especially among
the Bontoc
Igorot, Kalinga, and
Ifugao peoples, which where infamous for Head-hunting. A tribal member received
a tattoo (known as a "Chaklag") which meant they have taken the head of an enemy
tribe or warrior.[2]
There are many very different variations, traditions and styles of tattooing in
the
Philippines, most depend
on the region and tribe they come from as each vary.[1]
Filipino tattooing was first documented by the European
Spanish explorers as they landed among the Islands in the late 16th century.
Before European exploration it was a widespread tradition among the islands.
Tattooing was set around mostly
Tribal groups of the Philippines,
which tattooing was a sign of Rank and power in the tribal community, many
Tattoos could only be attained by accomplishing a task, or passage of rites.[2]
Women in Filipino tribal society also traditionally tattooed themselves, and
tattooing was seen as a form of beauty among women. Notably women of the
Luzon mountain tribes
received full arm and chest tattooing, whilst in the
Visayas and
Mindanao they typically
only tattooed their hands and wrists.[1]
Europe
Pre-Christian
Germanic,
Celtic and other central
and northern European tribes were often heavily tattooed, according to surviving
accounts. The
Picts were famously
tattooed (or
scarified) with elaborate
dark blue
woad (or possibly
copper for the blue tone)
designs.
Julius Caesar described
these tattoos in Book V of his
Gallic Wars (54
BCE).
Ahmad ibn Fadlan also
wrote of his encounter with the
Scandinavian
Rus' tribe in the early
10th century, describing
them as tattooed from "fingernails to neck" with dark blue "tree patterns" and
other "figures." During the gradual process of Christianization in Europe,
tattoos were often considered remaining elements of
paganism and generally
legally prohibited.
According to
Robert Graves in his book The Greek Myths tattooing was common amongst certain religious groups in
the ancient
Mediterranean world,
which may have contributed to the prohibition of tattooing in Leviticus.
However, during the classic Greek period, tattooing was only common among
slaves.
Japan
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Tattooing for spiritual and decorative purposes in
Japan is thought to extend back to at least the
Jōmon or
Paleolithic period
(approximately 10,000 BCE) and was widespread during various periods for both
the Japanese and the native
Ainu. Chinese visitors
observed and remarked on the tattoos in Japan (300
BCE).
Between 1603 - 1868 Japanese tattooing was only
practiced by the "ukiyo-e" (The floating world culture). generally firemen,
manual workers and prostitutes wore tattoos which communicated their status.
Between 1720 - 1870 Criminals were tattooed as a visible mark of punishment,
this actually replaced having ears and noses removed. A criminal would often
receive a single ring on their arm for each crime committed which easily
conveyed their criminality. This practice was eventually abolished by the "Meji"
government who banned the art of tattooing altogether, viewing it as barbaric
and unrespectable, this subsequently forced a sub culture of criminals and
outcasts, many of whom were the old Samurai warriors ("Ronin" - Master less).
These people had no place in "decent society" and were frowned upon, they were
kept separate and simply could not integrate into mainstream society because of
their obvious visible tattoos, this forced them into criminal activities which
ultimately formed the roots for the modern Japanese mafia - "Yakuza" for which
tattoos in Japan have almost become synonymous.
Middle East
An archaic practice in the Middle East involved people
cutting themselves and rubbing in ash during a period of mourning after an
individual had died. It was a sign of respect for the dead and a symbol of
reverence and a sense of the profound loss for the newly departed; and it is
surmised that the ash that was rubbed into the self-inflicted wounds came from
the actual funeral pyres that were used to cremate bodies. In essence, people
were literally carrying with them a reminder of the recently deceased in the
form of tattoos created by ash being rubbed into shallow wounds cut or slashed
into the body, usually the forearms.
Samoa
When the
Samoan Islands were first
seen by Europeans in 1722 three Dutch ships commanded by Jacob Roggewein visited
the eastern island known as Manua. A crew member of one of the ships described
the natives in these words, �They are friendly in their speech and courteous in
their behavior, with no apparent trace of wildness or savagery. They do not
paint themselves, as do the natives of some other islands, but on the lower part
of the body they wear artfully woven silk tights or knee breeches. They are
altogether the most charming and polite natives we have seen in all of the South
Seas..."
The ships lay at anchor off the islands for several
days, but the crews did not venture ashore and didn�t even get close enough to
the natives to realize that they were not wearing silk leggings, but their legs
were completely covered in
tattoos.
In Samoa, the tradition of applying
tattoo, or tatau, by hand
has been unbroken for over two thousand years. Tools and techniques have changed
little. The skill is often passed from father to son, each
tattoo artist, or tufuga,
learning the craft over many years of serving as his father's apprentice. A
young artist-in-training often spent hours, and sometimes days, tapping designs
into sand or tree bark using a special
tattooing comb, or au.
Honoring their tradition, Samoan tattoo artists made this tool from sharpened
boar's teeth fastened together with a portion of the turtle shell and to a
wooden handle.
Traditional Samoan tattooing of the �pe'a�, body
tattoo, is an ordeal that is not lightly undergone. It takes many weeks to
complete. The process is very painful and used to be a necessary prerequisite to
receiving a matai title; this however is no longer the case.
Tattooing was also a very
costly procedure.
It was not uncommon for half a dozen boys to be
tattooed at the same time, requiring the services of four or more artists. It
was not just the men who received tattoos, but the women too; their designs are
of a much lighter nature rather than having the large areas of solid dye which
are frequently seen in men�s tattoos. The tattooing of women was not nearly as
ritualized like men�s were.
Samoan society has long
been defined by rank and title, with chiefs (ali'i) and their assistants, known
as talking chiefs (tulafale). The tattooing ceremonies for young chiefs,
typically conducted at the time of puberty, were part of their ascendance to a
leadership role. The permanent marks left by the
tattoo artists would
forever celebrate their endurance and dedication to cultural traditions. The
pain was extreme and the risk of death by infection was a concern; to back down
from tattooing was to risk being labeled a �pala'ai� or coward. Those who could
not endure the pain and abandoned their tattooing were left incomplete, would be
forced to wear their mark of shame throughout their life. This would forever
bring shame upon their family so it was avoided at all cost.
The Samoan tattooing process used a number of tools
which remained almost unchanged since their first use. �Autapulu� is a wide
tattooing comb used to fill in the large dark areas of the tattoo. �Ausogi'aso
tele� is a comb used for making thick lines. �Ausogi'aso laititi� is a comb used
for making thin lines. �Aumogo� small comb is used for making small marks.
�Sausau� is the mallet is used for striking the combs. It is almost two feet in
length and made from the central rib of a coconut palm leaf. �Tuluma� is the pot
used for holding the tattooing combs. Ipulama is the cup used for holding the
dye. The dye is made from the soot collected from burnt lama nuts. �Tu'I� used
to grind up the dye. These tools were primarily made out of animal bones to
ensure sharpness.
The tattooing process itself would be 5 sessions, in
theory. These 5 sessions would be spread out over 10 days in order for the
inflammation to subside. The steps are as follows.
I. O le Taga Tapulu (back and small of the back) In the
first session the height to which the tattoo will rise is decided (Ano le Tua),
this is always such that the top of the design will show above the lavalava.
Then the va'a, pula tama and pula tele are outlined and the design filled in.
II. O le Taga Fai'aso (the posterior) The aso fa'aifo
are completed around to the
abdomen and the
'asolaititi are finished. Next to be added are the saemutu, which vary in number
depending upon social status. A matai will have four an orator three and anyone
else would have two. Where it meets the 'ivimutu at the anus it is called
tafaufile, where it covers the perineum it is called tasele, where it covers the
scrotum it is called tafumiti and the area over the penis is called tafito.
Needless to say this is very painful.
III. Taga Tapau The lausae, an area of solid tattooing,
is added to the thighs beneath the aso e lua.
IV. Taga o Fusi ma Ulumanu The fourth session is the
tattooing of the ulumanu, from the center of the thigh up to the inner groin.
V. 'Umaga (the end) The final sessions involves the
tattooing of the abdomen, the area that covers the navel being called the pute,
and is apparently the most painful part of the whole process.
Christian missionaries from the west attempted to purge
tattooing among the Samoans, thinking it barbaric and inhumane. Many young
Samoans resisted mission schools since they forbade them to wear tattoos. But
over time attitudes relaxed toward this cultural tradition and tattooing began
to reemerge in Samoan culture.
Reintroduction in the
Western world
It was thought that many of the Anglo-Saxon kings of
England were tattooed, but much of this was conjecture.
Sir
Martin Frobisher
(1535-1595) on May 31, 1577 set out on his second voyage from Harwich, England
with 3 ships and about 120 men to find a north west passage to China and the
promise of gold ore. Frobisher took prisoner a native
Inuit man and a woman
with a child, upon his return to England the woman having tattoos on her chin
and forehead was a great attraction at the court of
Elizabeth I. All three
died within a month.
In 1691
William Dampier brought
to London a native of the
western part of
New Guinea (now part of
Indonesia) who had a
tattooed body and became known as the "Painted Prince".
Between 1766 and 1779, Captain
James Cook made three
voyages to the South Pacific, the last trip ending with Cook's death in Hawaii
in February, 1779. When Cook and his men returned home to Europe from their
voyages to Polynesia, they told tales of the 'tattooed savages' they had seen.
Cook's Science Officer and Expedition Botanist, Sir
Joseph Banks, returned to
England with a tattoo. Banks was a highly regarded member of the English
aristocracy and had acquired his position with Cook by putting up what was at
the time the princely sum of some ten thousand pounds in the expedition. In
turn, Cook brought back with him a tattooed Tahitian chief, whom he presented to
King George and the English Court. Many of Cook's men, ordinary seamen and
sailors, came back with tattoos, a tradition that would soon become associated
with men of the sea in the public's mind and the press of the day. In the
process sailors and seamen re-introduced the practice of tattooing in Europe and
it spread rapidly to seaports around the globe.
It was in Tahiti aboard the Endeavour, in July of 1769,
that Cook first noted his observations about the indigenous body modification
and is the first recorded use of the word tattoo. In the Ship's Log Cook
recorded this entry: "Both sexes paint their Bodys, Tattow, as it is called in
their Language. This is done by inlaying the Colour of Black under their skins,
in such a manner as to be indelible."
Cook went on to write, "This method of Tattowing I
shall now describe...As this is a painful operation, especially the Tattowing of
their Buttocks, it is performed but once in their Lifetimes."
The British Royal Court must have been fascinated with
the Tahitian chief's tattoos, because the future King
George V had himself
inked with the 'Cross of Jerusalem' when he traveled to the
Middle East in 1892.
During a visit to
Japan he also received a
dragon on the forearm from the needles of Hori Chiyo, an acclaimed tattoo
master. George's sons, the Dukes of Clarence and York were also tattooed in
Japan while serving in the British Admiralty, solidifying what would become a
family tradition.
Taking their sartorial lead from the British Court,
where
Edward VII followed
George V's lead in
getting tattooed; King
Frederick IX of
Denmark, the King of
Romania,
Kaiser
Wilhelm II,
King Alexander of Yugoslavia
and even
Tsar Nicholas II of
Russia, all sported
tattoos, many of them elaborate and ornate renditions of the Royal Coat of Arms
or the Royal Family Crest.
King Alfonso XIII of
modern
Spain also had a tattoo.
Tattooing spread among the upper classes all over
Europe in the
nineteenth century, but
particularly in
Britain where it was
estimated in Harmsworth Magazine in 1898 that as many as one in five members of
the gentry were tattooed. There, it was not uncommon for members of the social
elite to gather in the drawing rooms and libraries of the great country estate
homes after dinner and partially disrobe in order to show off their tattoos.
Aside from her consort
Prince Albert of Saxe-Coburg and Gotha,
there are persistent rumours that
Queen Victoria had a
small tattoo in an undisclosed 'intimate' location; Denmark's king Frederick was
filmed showing his tattoos taken as a young sailor.
Winston Churchill's
mother,
Lady Randolph Churchill,
had a tattoo of a snake around her wrist, which she covered when the need arose
with a specially crafted diamond bracelet. Carrying on the family tradition,
Winston Churchill had an
anchor tattooed on his
forearm. In most western countries tattooing remains a
subculture identifier,
and is usually performed on less-often exposed parts of the body.
Religious prohibitions
Jewish Positions
Orthodox Jews, in strict
application of
Halakha (Jewish Law),
believe
Leviticus
19:28 prohibits getting
tattoos: Do not make gashes in your skin for the dead. Do not make any marks
on your skin. I am God. One reading of Leviticus is to apply it only to the
specific ancient practice of rubbing the ashes of the dead into wounds; but
modern tattooing is included in other religious interpretations.
Orthodox/Traditional Jews also point to
Shulchan Aruch,
Yoreh De'ah 180:1, that
elucidates the biblical passage above as a prohibition against markings beyond
the ancient practice, including tattoos.
Maimonides concluded that
regardless of intent, the act of tattooing is prohibited (Mishneh
Torah, Laws of Idolatry 12:11).
Conservative Jews point
to the next verse of the Shulchan Aruch (Yoreh De'ah 180:2), "If it [the tattoo]
was done in the flesh of another, the one to whom it was done is blameless" �
this is used by them to say that tattooing yourself is different from obtaining
a tattoo, and that the latter may be acceptable. Orthodox Jews disagree, but
forced tattooing (like forced conversion) - as was the case during the
Holocaust - is not
considered a violation of Jewish Law. In another vein, cutting into the skin to
perform surgery and temporary tattooing used for surgical purposes (eg: to mark
the lines of an incision) are permitted in the Shulhan Arukh 180:3.
In most sectors of the religious Jewish community,
having a tattoo does not prohibit participation, and one may be buried in a
Jewish cemetery and participate fully in all synagogue ritual. In stricter
sectors of the community, however, a community may have a
psak (ruling or
responsa with the weight of Halakha) that may forbid one's burial in a cemetery
that comes under that ruling. Many of these communities, most notably the
Modern Orthodox, accept
laser removal of the tattoo as
teshuvah (repentance),
even when it is removed post-mortem (see
Tahara).
Reform Jews and
Reconstructionist Jews
neither condemn nor condone tattooing.
Christian Positions
Leviticus 19:28 is often
cited by
Christians as a verse
prohibiting tattoos. According to the
King James Version of the Bible,
the verse states, "Ye shall not make any cuttings in your flesh for the dead,
nor print any marks upon you: I am the LORD." While it may appear that the
passage disallows any markings of the flesh, even applying to the modern-day use
of tattoos, it is likely the passage refers specifically to the form of mourning
discussed above (see
Middle East section).
Christians who believe that the religious doctrines of the
Old Testament are
superseded by the
New Testament may still
find explicit or implicit directives against tattooing in Christian scripture,
in ecclesiastical law, or in church-originated social policy. Others who
disapprove or approve of tattoos as a social phenomenon may cite other verses to
make their point.
For example,
Revelation 14:1, 17:5,
and 19:16 are cited as passages in which names are written on foreheads and the
thigh of Christ, respectively. In this case, however, it is possibly
metaphorical as the language is prophetic.[3]
Muslim Positions
Following the
Sharia (or Islamic Law),
the majority of
Sunni
Muslims hold that
tattooing is religiously forbidden (along with most other forms of 'permanent'
physical modification). This view arises from references in the Prophetic
Hadith which denounce
those who attempt to change the creation of God (Arabic:
Allah), in what is seen
as excessive attempts to beautify that which was already perfected. The human
being is seen as having been ennobled by God (Arabic:
Allah), the human form
viewed as created beautiful, such that the act of tattooing would be a form of
self-mutilation.[4][5]
In contrast,
Shi'a
Ulema (scholars) such as
Ayatollah Sistani and
Ayatollah Khamenei have
ruled that tattooing is permissible, since there are no reliable Hadith
recognized by the Shia which prohibit the practice.[6]
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