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Thursday 3 October 2013

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Full Hand Tattoo Biography

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Apparently, the use of this potent medical technology was not confined to the North Pacific Rim, since it also reached Greenland in the distant past. Radiocarbon dated to the 15th century A.D., the mummies of Qilakitsoq have revealed that a conscious, exacting attempt was made to place dot-motif tattoos at important facial loci. Being that these dot-motif tattoos are suggestive of acupuncture points, and coupled with the fact that each actually designates a classical acupuncture point, cultural affinity must be suggested. Besides, Danish ethnologist Gustav Holm reported in 1914 that East Greenlanders "now and then...resort to tattooing in cases of sickness." Although we are not entirely sure if Holm was specifically referring to "tattoo-puncture" in his statement, two intriguing 1500 year old "doll-heads" excavated from St. Lawrence Island illustrate ancient continuity spanning thousand of miles and hundreds of years.

Punuk culture doll-head with tattoo-puncture.In the early 1970's beach erosion exposed the heavily tattooed, mummified body of an Old Bering Sea/Okvik woman radio-carbon dated to 1600 years ago corrected at A.D. 390-370 (±90 years) at Cape Kialegak, St. Lawrence Island. Her forearm tattoos were very reminiscent of those seen in late 19th century photographs of East Greenlanders at Ammassalik. Other Ammassalimniut women displayed breast and arm tattoos similar to engraved female ivory figurines from the Punuk culture of St. Lawrence Island, suggesting that these practices persisted remarkably over the centuries. Therefore, it seems that the related styles of unilateral tattooing of the breast and the bilateral marking of the upper arms stress cultural unity for the Eskimo area as a whole and, more specifically, of material culture from Greenland to the ancient cultures of St. Lawrence Island.

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.

Paramount to these concepts was the role of the preventive function. Circumpolar peoples were socialized and trained from their earliest days to build their bodies into pillars of strength through running, calisthenics, weightlifting, wading into frigid St. Lawrence Island igaqwaters, etc. Only when a biological disorder rose to life threatening levels, where "preventive" medicinal practice had failed the cure, it then became the responsibility of the shaman to summon his or her spiritual powers to safeguard and restore health. Disorders, as well as other inexplicable misfortunes, were attributed to supernatural agency and were believed to be remediable through the use of tattoo. Oftentimes, these types of medicinal tattoos were applied by shamans, though not always.

Tattoo, as a curative agent, was often disorder-specific. Some maladies were cured with the application of small lines or marks on or near afflicted areas. Some examples from St. Lawrence Island are as follows:

A mark over the sternum, which is the shaman's cure for heart trouble.

A small straight mark over each eye, the cure for eye trouble.

Various other small marks on the body used as remedies from time to time by the shaman.

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