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Wednesday 2 October 2013

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Girls Hand Tattoos Biography

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It seems that the issue of death, whether human or animal, cast into symbolic tattooed relief important cultural values by which circumpolar peoples lived their lives and evaluated their experiences. But, and for the sake of traveling to a higher level, tattoos also recalled an ancestral presence and could be understood to function as the conduit for a "visiting" spiritual entity, coming from the different temporal dimensions into the contemporary world. For example, in many shamanistic performances in the Arctic, the human body was altered (via masking, body painting, vestments, or tattoo) to facilitate the entry of a "spirit helper." This is not entirely surprising since tattoos and other forms of adornment acted as magnets attracting a spiritual force - one that was channeled through the ceremonial attire and into the body.

"Guardian" or "assistant" tattoos.The tattooing process involved iconographic manifestation of the "other side," acknowledgment of the manifestation's power, and harnessing that power within the corporeal envelope of human skin. On St. Lawrence Island, men and women tattooed anthropomorphic spirit-helpers onto their foreheads and limbs. These stick-like figures, more appropriately named "guardians" or "assistants," protected individuals from evil spirits, disasters at sea, unknown areas where one traveled, strangers, and even in the case of new mothers, the loss of their children. In Chukotka, murderers inscribed these types of markings onto their shoulders in hopes of appropriating the soul of their victim, thus transforming it into an "assistant," or even into a part of himself.

Tuutaq or tattooing.Apart from these concepts, there seems to have been some relationship between labrets and tattoos, at least in the Bering Strait region. Adelbert von Chamisso, a naturalist with Kotzebue's expedition of 1815-1818, noted that labrets were rare among St. Lawrence Island men and often replaced by a tattooed spot. Edward W. Nelson, a naturalist working for the U.S. Army Signal Service in the late 19th century, also suggested that these circular tattoos were a relic of wearing a lip-plug or labret. Bogoras believed that this was probably true, though their position did not quite "correspond to the usual position of the labret. These marks are now intended only as charms against the spirits." Dewey Anderson and Walter Eells, two sociologists from Stanford University who visited St. Lawrence Island in the 1930's, recorded that "a small circle on the lower lip under the corners of the mouth [was tattooed] to prevent a man who has repeatedly fallen into the sea from drowning." Similarly, a Diomede Islander from Bering Strait was seen at the turn of the century with a mark tattooed at each corner of the mouth. He explained it as a preventive prescribed by his mother against the fate that had befallen his father - death by drowning.

From the preceding remarks, it seems that the aesthetics of circles were important in Bering Strait culture, especially when speaking about life and death encounters at sea. Folk-belief suggests that men who were hunting on the water or ice risked serious injury and death by drowning. However, according to Smithsonian archaeologist Henry B. Collins, men specifically risked injury due to walrus attack:

"Walrus are believed to eat seals, and even humans, in addition to their usual food of seaweeds and molluscs. Paul [Silook's] father tells of two times he was chased by walrus. It is believed that walrus that thus depart from their customary diet were left motherless when very young and so did not learn the proper method of eating."

Consequently, it is possible that Bering Strait society fashioned labret-like tattoos to forestall these aggressions. Aspects of folklore suggest that labret-like tattoos recalled in symbolic form the appearance of a killer whale (mesungesak):

"Killer whales are said to have a white spot at each side of the mouth like the labrets of the mainland Siberian natives."

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