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Ladies Hand Tattoos Biography

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Slightly sloping parallel lines, usually consisting of three tightly grouped bands on the face, were also tattooed on women. Bogoras mentioned that childless Chukchi women "tattoo on both cheeks three equidistant lines running all the way around. This is considered one of the charms against sterility." There is a similar belief related in the story of Ayngaangaawen, a woman from the extinct St. Lawrence Island village of Kookoolok. Ayngaangaawen refused to get her tattoo marks. She could not bear healthy children, and as a result, they all died as infants. Supposedly, "when she got some marks she had children" and they lived into adulthood.

Other tattoos from the same region are not so easy to decipher. For example, two slightly diverging lines ran from high up on the forehead down over the full length of the nose. These tattoos were quite often the first ones to be placed upon pre-pubescent girls (6-10 years of age). Daniel S. Neuman, a doctor living in Nome, Alaska, wrote in 1917 that these tattoos (atngaghun) distinguished a woman "in after life from a man, on account of the similarity of [their] dress." Chukchi myths illustrate that these tattoos were the symbol par excellence of the woman herself. Tattoos also marked the thighs of young St. Lawrence Island women when they reached puberty. In Igloolik, Canada, some 2500 miles east of St. Lawrence Island, the tattooing of women's thighs ensured that the first thing a newborn infant saw would be something of beauty. They also made labor much easier for the woman.

St. Lawrence Island qilak, 1997.Intricate scrollwork found on the cheeks (qilak), and tattoos on the arms of women (iqalleq), possibly form elements of a genealogical puzzle. Most women of St. Lawrence Island say these tattoos are simply "make-up," beautifying their bodies. Dr. Neuman verified that this was the case in 1917, but he also believed that "each tribe adhered to their own design but with a slight modification for their own individual members. The designs on the hands and arms often combined tribal and family designs and formed, so to speak, a family tree." On the arms of one my female informants, rows of fluke tails extend from her wrists to the middle of her forearms. These symbols represent her clan (Aymaramket), an honored lineage of great whale hunters.

King Island women displaying iqalleq, arm tattoos, ca. 1900.From the preceding remarks, it seems as though a woman's tattoo designs were individualistic. However, tattoos found on the back of the hand (igaq) were not. These motifs seem to mark the identities of individuals belonging to a cohort. For example, the women that retain igaq (two are shown below) have identical tattoo patterns and it is these women that were the last age group to be tattooed on St.

In the previous sections, the apotropaic aspect of tattoo has been discussed, specifically as a remedy St. Lawrence Island igaq against supernatural possession. In the light of indigenous theory of disease causation - evil spirits - it is not surprising that tattoo was considered as a form of medicine against a variety of ills. This medicine was believed to act as a preventive or as a curative one.

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