While analyzing the role of young people in Stieg Larsson’s novel The Girl with the Dragon Tattoo, some basic ideas of the book must be revealed. First of all, it is necessary to point out that the novel belongs to the postmodern crime story. Larsson’s novel covers a variety of themes, which most important are serial murder, contemporary Swedish society, feminism, right-wing extremism, and the darkest sides of human nature. Generally, the role of young people is mostly associated with the last listed theme.
Family upbringing in Larsson’s novel
As far as abuse of young girls and women is considered to be one of the key events the author highlights, one can probably conclude that family upbringing is the burning problem of the society Larsson depicts in his work. The author gives readers an opportunity to trace back how sexual assault spoils people’s mind and distorts the way they accept the reality.
Thus, the protagonist of the story Lisbeth Salander is one of the young girls who has been subjected to violence by a man. When reading the novel, it becomes evident that there was not only the protagonist who experienced sexual assault, but almost every woman described in the novel. In order to prevent future abuse, Lisbeth neglects certain “societal norms and rules for politeness” (“Book Review – The Girl with the Dragon Tattoo” par. 5).
The importance of the equality
One is to keep in mind that Lisbeth is not depicted as a fighter for justice. When describing abuses of young girls, Larsson shows the importance of the equality between genders. However, it should be noted that the term equality goes beyond its original meaning.
Therefore, the issue of equality should not be regarded in its common sense; equality does not mean seeking for social, economic or any other parity. Lisbeth’s case proves that equality must be regarded as a condition, when a person has no need to look round the corner before he or she takes a step.
Lisbeth Salander and other victims in Larsson’s work
Lisbeth Salander is considered to be the character of promise and redemption. Keeping in mind that most of women cannot defend themselves against sexual crime, Salander seems to represent a new response to violence. Of course, the girl’s bitter experience impacted on her mode of life.
Thus, Lisbeth Salander is a girl of spirit: she lacks femininity and some kind of vulnerability. It is no accident that most of women in Larsson’s story were raped and killed. The author wanted to show readers the level of social injustice. Larsson clarifies that sexual abuse is recognized to be the global problem.
So, the victims depicted in the novel The Girl with the Dragon Tattoo have a symbolical meaning. “Larsson paints Swedish society as a place where financial reporters treated mediocre financial whelps like rock stars and violent crimes against women frequently go almost completely unnoticed and unpunished” (Kyzer par. 5). In other words, one can conclude that there are two major problems Larsson is deeply concerned about: white collar corruption and violence against females.
The issue of morality
The issue of morality is also one of the major themes of the novel, which is to be discussed in detail. Thus, it is necessary to notice that sex education plays an important role in people’s life. Most of the young girls and women who were raped in Larsson’s novel were morally deprived. For this reason, their immoral behavior was associated with some biblical quotations.
Violence as one of people’s future determinants
Most of critics agree that the protagonist of the story Lisbeth Salander is mostly associated with a feminist avenger. Thus, the author gives us an opportunity to trace back what other characters of the novel think about Salander: “Armansky wondered whether he might be mistaken or whether Salander really was unsure how to continue.
The Salander he knew was never unsure or hesitant” (Larsson 42). When analyzing the plot of the novel, it becomes obvious that her prickly personality was probably formed on the basis of constant abasement she experienced when was younger. However, it should be noted that most of victims cannot resist violence and make no attempts to stop offenders.
If one divides victims into two categories (those who can resist offenders and those who are ready to suffer), he or she will notice how violence frustrates people’s future. Stronger people will probably start to lead a secluded life, in order to avoid future abuse; the perspectives for those who have been cracked because of violence are of wide range: some victims can ruin themselves with alcohol, drugs, etc.; others can go off their heat.
Larsson gives his readers an opportunity to understand how violence changes people’s values, expectations and beliefs. Moreover, he shows the way people’s bright hopes are replaced by certain worthless expectations.
The author reflects how violence impacts on the young girls’ worldview; he gives us a chance to compare two personalities of those who have been abused– the so-called personalities before and after: on the one hand, he describes the girls who believe in future, who have a lot of opportunities, who enjoy life; on the other hand, he shows the way sexual abuse transforms people’s desires: he depicts how violence destroys people’s faith, and outlines people’s existence.
Stieg Larsson’s novel The Girl with the Dragon Tattoo reveals the importance of gender and social justice. Nobody will deny the fact that there are new generations who determine a country’s future. It depends upon young people whether the society will be civilized or no. However, grown-ups are to think about security of their children.
The society is to take security measures, in order to protect individuals from domestic violence, rape and other sexual assault. Lisbeth Salander as one of the young girls who experienced violence is considered to be a powerful person who shows readers the roots of feminism. “Haunted, resilient, savvy, dark, unpredictable, and endlessly resourceful, she delivers ingeniously planned and colorful acts of vigilante justice to the irredeemable criminals who have the misfortune or poor judgment to cross her path” (Lyubansky and Shpungin 1).
Despite the fact that Lisbeth withstood sexual abuse, one can notice that her life is gloomy and she is alone. Lisbeth has no friends, she is unhappy and morose. Such traits in her character can be regarded as the so-called consequences of violence she faced. The protagonist of the novel is considered to be the author’s personal angel of justice. Keeping in mind certain symbolical interpretations of Larsson’s work, one can state that the main character is the only appropriate tool of doing fairness.
Conclusion
Finally, it should be pointed out that the young people in Larsson’s novel symbolize the most important problems the modern society faces. Showing violence the young girls and women have been subjected to, the author highlights the importance of equality and social justice.
Works Cited
“Book Review – The Girl with the Dragon Tattoo.” Seattle Pacific University. Web.
The emergence of tattoos has elicited debate regarding their relevance in the workplace. Tattoos are fashionable in modern society because young people use them in expressing their values, beliefs, and principles. Society and the corporate world have realized that tattoos are fashionable, and thus, they have gradually accepted their relevance in the workplace. Given that acceptance of tattoos occurs gradually in the workplace, employers, employees, and professional bodies hold different perceptions. Owing to the existence of freedom of expression in society, tattoos have become common in the workplace. In this view, the essay describes positive and negative perceptions that people hold about tattoos in the workplace.
Perceptions of Tattoos
Young people perceive tattoos as not only fashionable, but also a way of expressing their values, beliefs, and principles in a liberal society. In the workspace, tattoos have transformed organizational culture because they allow employees to express themselves freely without undue fear or repercussions. Essentially, the ability of employees to express their values, beliefs, and principles in the workplace indicates the existence of the freedom of expression and enjoyment of human rights. In this view, tattoos point out the state and extent of liberation in the workplace.
Given that tattoos are a form of dress code, they merely portray the physical appearance of employees. Proponents of tattoos argue that the ability and performance of employees are independent of tattoos. In essence, knowledge and skills are significant determinants of the abilities and performance of employees in the workplace. Thus, proponents of tattoos hold that employers should assess and evaluate their employees based on merit rather than their physical appearance.
The increasing recognition of human rights in the modern era has increased the prevalence of tattoos among employees. Social forces in modern society have increased the acceptance of tattoos as a fashion among young people. Socioeconomic factors in the workplace have made employers recognize diversity as an asset of creating an equal society, where every employee counts. The existence of an inalienable right of the freedom of expression has made political activists advocate for it in the workplace. In this case, employees have the freedom to express themselves using tattoos. Moreover, legal provisions require employers not to discriminate against their employees based on their expression or dressing code.
Despite the fact that there are positive perceptions of tattoos in the workplace, negative perceptions also abound. Employers hold that tattoos are not appropriate in the workplace because they distort the corporate image. Organizations strive to provide an appealing image to their customers and business partners from diverse social, cultural, and economic backgrounds. To appeal to these customers and business partners, organizations adopt rules and regulations, which ensure that they portray a corporate image. Owing to the diversity that exists in the workplace, organizations ensure that corporate image overrides individual interests by coming up with a dress code, which excludes tattoos.
Furthermore, employers perceive that tattoos demean the professional image of employees. In the workplace, the management expects employees to reflect the interests and aspirations of their respective organizations. However, tattoos demean the professional image because they associate employees with negative behaviors, characters, and personalities, which employers dislike. Since employers champion the interests of organizations, they hire employees, who have the required professional image. In essence, employees must have a professional image that reflects the interests, values, principles, beliefs, and stature of their respective organizations.
From a societal point of view, tattoos have negative social branding because they are common among social deviants. Since society has norms and traditions that shape morality, the use of tattoos in most cases relates to aberrant behaviors. In this view, tattoos have a similar negative impact on the workplace for they create anti-social behaviors, which have destructive effects on organizations and employees. Essentially, tattoos portray employees as rebels, cultists, perverts, and addicts, who are not beneficial to organizations.
Conclusion
Human rights and liberty have contributed to the increasing use of tattoos in the expression of values, beliefs, and principles in the workplace. Employers, employees, and society hold diverse views regarding the relevance of tattoos in the workplace. Those who hold positive perceptions argue that tattoos bestow social freedom, do not influence ability and performance, and employers should not use them in discriminating against others. In contrast, those who hold negative perceptions argue that tattoos distort the corporate image, demean professional image, and promote anti-social behaviors.
In the ancient period people adopted many cultural practices and the use of tattoos was one of them. Tattoos served different purposes in various societies. For instance, in ancient Egypt, people used tattoos as part of body decorations. In some societies, people used them to identify a group of individuals.
Around 2000 B.C, the Chinese also started using them for the purpose of identifying notorious offenders in their society. In Japan, members of criminal gangs could also use them to identify their colleagues in the gangs. In addition to these, soldiers in England also used tattoos for identification.
The word ‘tattoo’ seems to be fairly modern. “The word was derived from the Polynesian or Samoan root word tatu, a verb meaning to strike” (Gilbert 23). This word first featured in 1796 in the diary of a prominent captain in Britain called James Cook. “A tattoo is a marking made by inserting indelible ink into the dermis layer of the skin to change the pigment” (Rainer 34).
In some cases, tattoo means a military operation, and it can also refer to continuous drumming. In England, the use of tattoos became prominent in the Victorian era. The tattoo machine also originated During the Victorian period.
During that era, many explorers were fascinated by the communities that used tattoos, and they always took some individuals who had tattoos for exhibitions. This paper seeks to analyze how tattoos were used in the Victorian era, and how they also affected other social values. The above highlighted uses of tattoos will also be examined in detail.
Cultural context of Tattooing
A study of tattoo origin and how people perceived it in different cultures is invaluable. This is because it facilitates the understanding of its social impacts to the societies that practiced it. Tattoo practices advanced in the following regions as follows.
Tattooing in Europe
There is scarce evidence about tattooing practices that were conducted in ancient Europe, especially before the introduction of the art of writing. “Tattoos do not lend themselves very well to preservation in the material record” (Allen 123). However, archaeological evidence normally depicts the practice of tattooing among the European tribes. For example, ancient equipment for tattooing was located in France.
Other artifacts linked to tattooing were also discovered in sites located in Europe. Those artifacts included tools, ochre lamps, pencils, and also borne implements that were probably used as body piercing objects. These artifacts are intriguing and they were identified as one of the tattooing objects. Nonetheless, a comprehensive ruling about the use of those tools cannot be reached because nobody is sure of their specific uses. This is because ancient human skins that were decorated using tattoos cannot be found.
Prehistoric individuals who had marks on their bodies and foreheads can actually embody the use of tattoos. For instance the body of Ortzi that was found close to the Austro Italian border provides concrete evidence of primordial tattooing in Europe.
He had tattoos inform of small crosses which were inscribed on his left knee. He also has some blotches on his ankle. Anthropologists that examined Ortzi’s skin contended that the tattoos on his body were probably due to the incisions that doctors made on his skin in the process of treating him.
Greek sources indicate that eastern European tribes tattooed themselves. According to archaeological evidence, tattoos signified high status in society, and they could only be used by influential individuals. These cultures developed a long with horse riding activities that enabled them to have more advantages in military expeditions. In 1993, a discovery of mummified bodies was made in burial mounds situated on Altai Mountains that are found in Siberia.
Two bodies of those bodies had beautiful tattoos. The tattoos were spread on their bodies especially on their arms, shoulders, and legs. The tattoos looked sophisticated and they could much the current qualities. The tattoos represented some creatures like tigers, snakes and fish. Skin pricking techniques were applied in making those tattoos. This technique was not similar to the Siberian sewing-in technique.
In Asia, tattoos had magical connotations. For instance, they offered protection, and they also determined success in hunting and fishing activities. Herodotus noted that the Scythians used tattoos as part of their body art, and he also believed that their contact with other cultures enabled them to adopt this practice.
Athenaeus traced the origin of tattooing among the Thracians. For example, a Thracian vase that was found in fifth century had tattoos inscribed on it. “He wrote that the Scythians invaded Thrace and humiliated local women by marking their bodies with blue dots” (Rainer 56). The women who had marks on their bodies could then use decorative designs to conceal their marks.
When the Romans and Greeks dominated Europe, decorative tattooing was regarded as barbaric. This believe gradually disappeared and the uses of tattoos also changed. Criminals and slaves had their bodies marked as part of the punitive measures that they were given. This act made people to detest tattooing practices that were conducted by Romans and Greeks. Moreover, military and devotional tattoos, together with tattoo removal began among Romans and Greeks.
The Persians introduced punitive tattooing among the Greeks. The Greeks used tattoos to identify their slaves and prisoners by fixing tattoos on their foreheads. Romans also used tattoos for control measures. For instance,” gladiators, slaves, and offenders, could be distinguished using certain tattoos” (Rainer 67). Offenders with tattoos often felt so much humiliated and this deterred others from engaging in vices.
Tattooing of soldiers also assisted in classifying soldiers from different territories, and it also bonded soldiers in various units. Apart from punitive functions, tattoos were used in religious cults that preceded Christianity. Members of those cults were tattooed to signify their allegiance to fertility goddess.
Pilgrim tattoos also became popular in the middle ages, and it was part of the devotional tattoos. People who went to holy places received ritual tattoos, to indicate their completion of pilgrimage. For example, William Lithgow had pilgrimage tattoos. Tattoos also remained in use even in the medieval period in Europe. Tattooing later spread to other territories like America, and this process was facilitated by explorers and monks who often travelled.
Tattooing in Asia
Chinese and Japanese tattoos have significantly contributed to the current tattooing culture. The first account of tattooing in Asia occurred around 200 B.C. The Yue individuals practiced tattooing for protection against monsters and dragons. “Tattoos were also common among Chinese slaves, criminals, prostitutes, servants, concubines, and soldiers”. Tattoos served both punitive and identification functions.
For instance, the Chinese could cut unfaithful concubine’s eyebrow and then fill it with some pigment as a ways of punishment. Unfaithful husbands were given forehead tattoos. On the hand, convicted criminals had ear tag tattoos. Individuals who were tattooed for wrong reasons faced myriad consequences in the society.
For example, people could ignore and isolate them. Tattooing was also used to compel soldiers to remain in service. This is because they could still be identified even if they deserted the army. After sometime, the stigma associated with tattoos faded and the affluent individuals also started using them. In the nineteenth century, there was a rise in demand for tattoos in Asia. This saw the emergence of tattooists. The tattoos were inscribed using different colors and designs.
Tattooing in Pacific
Many societies have been practicing tattooing but only for specific purposes. However, in the Pacific region tattooing is part of the cultural heritage. Tattooing in Pacific Islands was borrowed from Asia. Tattooing symbolized ones status, and it was also used during mourning. Initiated boys also used tattoos to symbolize the change of their status.
Tattooing among boys was also meant to test the confidence among initiates. This is because the process of inscribing the tattoos was painful and this could prepare them for challenges they would face as adults. The tattoo designs in this region were mainly geometric. Lines, checkers, spirals, and solid colors formed the tattoo design.
The tattoo designs in this place were fascinating because they were beautifully designed. Hence, they were fascinating to the explorers. Some of explorers tattooed their bodies, and they took that practice to Europe. Tattooing was practiced by soldiers, sailors, and the prosperous individuals also embraced them. The missionary influence, however, led to the decline of this practice. They were out to get rid of unacceptable customs and practices. A part from tattooing, cannibalism, and human sacrifice were also eradicated.
Victorian Society and Tattoos
The Victorian era refers to the reign of Queen Victoria in England. She ruled the kingdom between 1837 to 1901.The Victorian era came after the Edwardian reign. This Victorian era had a remarkable stability, and there was also a great economic development. The Victorian morality was different from that of the Georgian era. “The Victorian morality can describe any set of values that espouse sexual restraint, low tolerance of crime, and a strict social code of conduct” (Caplan 156).
Most of these values were adopted in other places. The Victorian morality, were reflected in all aspects of life. For example, religious values were highly respected. This is because the church was one of the most powerful institutions. The Anglican Church controlled many schools and other government departments. The church also expected people to be submissive, and obedient. These values brought fundamental changes in England.
Tattooing was also conducted during the Victorian era. In this case, tattooing business was conducted just like other commercial activities. For example, adults who wanted tattoos could have them fixed to their bodies at a certain fee. This kind of exchange resembled other commodity exchanges.
James Bradley, who studied the Victorian era, noted that tattooing was a significant practice during that time. People perceived tattooing as an emotive and intimate act. The tattooing practices in the Victorian era mainly originated from the colonial period. Japanese tattooing also had an influence on the Victorian era tattooing. The type and size of a tattoo that a person inscribed indicated his economic background.
For example, the affluent could inscribe big tattoos, while the less privileged had small and poorly designed tattoos. “There was nothing trivial about this form of tattooing, for it indicated the depth to which economic relations infiltrated the tissues of the body” (DeMello 267). Apart from monetary attachment, a tattoo signified ones ability to endure pain. Heavily tattooed individuals had to be ready for criticisms because they could be negatively perceived by others.
Therefore, the tattoo was treated as a product, and it had various meanings to individuals who used it. A given tattoo design did not have a specific meaning to people. This is because people used and constructed their own meanings to them. A tattoo could mean varied things depending on the cultural context that an individual used it. Individuals from one cultural background had the same understanding of a given tattoo.
For instance, in the nineteenth century, if a person engraved an anchor tattoo, it showed that he was a fisherman or a sailor. In the Victorian England, many people including the aristocrats practiced tattooing. For example, Prince of Wales visited Jerusalem, and he got a tattoo design that resembled Jerusalem cross.
During the Victorian era, many tattoo artists exited, but the aristocrats hired popular Japanese tattooists to engrave for them tattoos. They used Japanese tattoos simply because they were more refined, and unique compared to the indigenous ones that were widely used by the people in low classes.
Some affluent individuals could even visit Japan to have their bodies tattooed by highly qualified tattooist. “A few years after the opening of Japan in 1853, intricate and beautifully stylized tattoos became all the rage among the elites in Europe, a fad that lasted from 1880 to 1920” (Sanders 134 ).
Therefore, Japanese tattoos were introduced in England and they became fashionable. For example, “in 1882, Edward’s sons, the Duke of Clarence and the Duke of York were tattooed by the Japanese tattooist Hoti Chiyo, and George V also received a tattoo of a dragon on his arm” (Rush 456).
However, the British princess never displayed their tattoos in public. Many sources that describe nineteenth century events indicate that tattooing was commonly practiced by seamen, and also by soldiers. Van Dinter noted that soldiers and sailors incorporated new ideas into European tattooing by adding non western symbols and ideas to it.
One fascinating thing about the culture of tattooing is that the middle class influenced the high class to adopt it as one of the fashions of that time. This was quite peculiar because fashion trends normally begin with elites, and then descend to the peasants. In 1846, tattoo shop was opened for the first time in New York, and it mainly served soldiers who wanted tattoos.
Prior to the introduction of tattoo equipment, tattooing posed many health risks. For example, bleeding, and swelling could sometimes occur due to the use traditional tattooing techniques. This led to restrictions on tattooing and some taboos were also created to reduce tattooing activities. For example, women were not allowed to eat oily food staffs after tattooing their lips, and they were also advised against touching the tattooed parts.
Rituals and customs associated with tattooing always varied among the communities, but they all aimed at making the process safe. In 1891, Samuel Reilly developed electric tattooing equipment. This machine transformed the practices of tattooing so much. This is because it made the process of tattooing less painful and dangerous. Many people could also easily access tattooing services. Moreover, the new technique did not involve skin penetration. Hence, infections associated with tattooing reduced.
Apart from serving other purposes, tattoos also provided aesthetic qualities especially to those who were keen on enhancing their beauty. Therefore, ugly tattoos were hated because they would interfere with ones beauty. Beautiful tattoos were mostly applied by young women who wanted feminine images that could attract men. On the other hand, men wore masculine tattoos as a way of enticing women. The aesthetic value associated with wearing tattoos made them popular during the Victorian era.
Among the gangs, tattoos symbolized long term commitment and membership. Some tattoos could also convey some information among criminal gangs. “For example, a giant swastika on the forehead included the wearer in a neo Nazi-gang, but also excluded him from regular society” (Caplan 345).
It also indicated ones defiance to the established social norms. The Victorian authorities in some cases administered punishments to criminals by branding them using specific types of tattoos that could be fixed strategically on their bodies. Hence, they could be easily monitored by everybody.
While some people really liked tattooing, others who were unwillingly tattooed really detested the act. For example, John Rutherford narrated his nasty experience of how he was captured and forcefully tattooed on his forehead. Besides this, tattooing also received criticism from leading figures, who often linked it to prostitution, urban life, and criminals.
Conclusion
The nature of tattoos can sometimes make them appear superficial. However, when tattoos are keenly observed they look more sophisticated. “It is not only on the skin, but also embedded in the living skin, making it unique among all art forms” (Gilbert 178). Tattoos convey various meanings and identities.
Tattoos had profound impacts on the European culture that stretched beyond a fad among young people. Tattoos served punitive, aesthetic, religious, and administrative functions. Tattooing is among the ancient practices that have managed to survive at present.
Technology and society have refined tattooing practices. “However, the uniqueness of a tattoo as an art form and the layers of meaning that can be taken or imposed upon it have contributed to its continued survival from prehistoric times to present” (Sanders 135). The manner in which people practice tattooing is quite distinct from how it was done in the past, however, common themes remain.
People are getting more captivated by tattoos, and its acknowledgment is also on the rise. “It is hard to predict the future of tattooing culture, but it will surely continue to be a part of the human experience as it has for millennia” (Rainer 198).
Modern tattooing evolved in the1960s, when tattooing as part of body art now became recognized as part of skin art. Tattooing has gained much prominence today especially in Europe and America. This practice is sometimes called tattoo renaissance.
At present, one can easily find a tattoo shop in any neighbor hood in Europe, and its use is quite prevalent among the youth in urban areas. This cultural explosion of tattooing has sparked both scholarly and popular interests. For instance, many people and scholars have written quite a lot of literature on this issue.
Works Cited
Allen, Tricia. The Polynesian Tattoo. London: Mutual Publishing Company, 2010.
Caplan, Jane. Written on the Body: The Tattoo in European and American History. New York: Princeton University Press, 2000.
DeMello, Margo. Bodies of Inscription: A Cultural History of the Modern Tattoo Community. London: Wiley, 2000.
Gilbert, Steve. The Tattoo History. New York: Juno Books, 2000.
Rainer, Chris. Ancient Marks: The Sacred Origins of Tattoos and Body Marking. New York: Earth Aware Editions, 2006.
Rush, John. Spiritual Tattoo: A Cultural History of Tattooing, Piercing, Scarification, Branding, and Implants. Hoston: Frog Books, 2001.
Sanders, Clinton. Customizing the Body: The Art and Culture of Tattooing. New York: Oxford University Press, 2003.
This paper looks into tattoos used by the people of western America as compared to the Polynesian tattoos. The paper critically looks into the meanings and purposes of tattoos in the two communities as used in the past in juxtaposition with how the tattoos are used today and associated meanings. The comparison will help bring out clearly differences between conceptions and understanding of tattoos in the two communities over time.
Thesis
People today wear tattoos largely for decoration purposes and to a lesser extent as a mark of identity e.g. among criminal gangs. Although tattoos worn in the past and those worn today resemble or have some similarities, most of these tattoos meanings and purposes have changed with time.
No matter the meaning or purpose, tattoos and body arts don’t affect how people work and individuals do not change by wearing tattoos. Therefore, modern societal disdain for tattoos or looking cynically at people who wear tattoos, without understanding what the tattoos mean to the individuals, is not justified.
Tattooing
Tattooing is described as the art of decorating the body using a sharp instrument like a needle of ink or any other colored pigment. The sharp instrument is inserted under the skin and a design is made. It is a permanent decoration of the body and it is an art that has been practiced since old days.
Different people from different tribes and cultures worldwide have used tattooing for different purposes. Tattoo is a word borrowed from the Polynesian ‘tatu’ or ‘tatau’ which means ‘mark’. This practice has been exercised in the West since the Neolithic era[1]. Tattoos have played important roles in the traditions of different tribes, and in this case In Western America and Maori tribe, they have played very important roles of representing their cultural identity.
Tribal tattoos in the Past Western America
In the past, in Western America, tribal tattoos were considered to be for the low class people. Tattooing as a practice was ridiculed by middle and upper class people. In this society, tattoos were a sign of social status as only the low class people could be seen wearing them. The low class people valued and strongly identified with given tattoos.
These tattoos distinguished and embodied their identity and were done on body parts where they could be seen by everyone. The tattoos had profound meaning i.e. they symbolized something important in their culture[2].
In the traditional society, tribal tattooing is something that was done as a cultural practice. Men and women were tattooed and each group had special designs that were applied on them. In many cases, people did not have a choice as per what tattoo to apply. The social norms required that at a given stage in one’s life, he or she had to apply a given kind of tattoo.
Nobody, among the traditional tribes of western America, could refuse being tattooed as this was a very important cultural practice. Refusing to get a tattoo meant giving up on marks that indicated clearly ones social position, ones identity or ones affiliation. As a symbol of social status, all people especially the highly placed in society sought to show case their tattoos.
In the past, some of the patterns that people used on the bodies could also be found on the object they used. One way of engraving tattoo patterns on objects used was carving. Carving was used on many articles including ornaments and weapons.
Tattooing in traditional Western America was a borrowed practice; tattooing originated from Polynesia. Many European sailors copied this art and spread it to Western societies. The Americans copied the tattoos and incorporated them into their cultural practices. Initially, they used tattoos as a mark of religious and spiritual devotions. Additionally, they also applied tattoos as decorations on those who showed bravery and as a mark on outcasts.
Tribal Tattoos in the Present Western America
Today, tattoos in western America are used predominantly for decorations; they are permanent makeup. Others use it to hide any ugly marks on their skin. Finally, some other widespread use of tattoos is for identification purposes especially among criminal gangs.
Some of the traditional practices still remain. For example, Eskimo girls in Western America are tattooed when they reached maturity. Traditionally, a line was tattooed from the lower lip to the chin of each girl that came of age and later when she got married, two more lines were tattooed on her.
This was to distinguish her as a married woman. Western Eskimo men on the other hand got tattoos for personal identification. The tattoos represented something they have done successfully[3]. In some Eskimo communities, these kinds of cultural tattooing practices remain intact today. However, in mainstream western America, people are more liberal about tattoos and the meanings ascribe to some of the tattoo symbols or patterns are totally different from the original use and meanings.
Tribal Polynesian Tattoos
Most tattoo patterns applied in western America are said to have originated from ancient Polynesia. Ancient Polynesia is a region around the Pacific Ocean that consisted of several islands and each Island had its own distinct culture. However, the distinct cultures had a lot of similarities because people in the area had similar origins.
Polynesian art is to date aped by many because it is very beautiful and intriguing. Polynesian tattoos represented ones family line and social prestige[4]. This is different to the case in ancient Western America where they viewed tattoos to be for the low class people. The traditional Polynesian tattoos are unique and are recognized around the world. Some tattoos were considered sacred among the Polynesian tribes; this is because of the design and the process one underwent in order to acquire a tattoo.
Both men and women got tattoos for different purposes. The tattoos were mostly placed on their faces. Tattoos were used for decorative purposes, but certain symbols and patterns were used to indicate accomplishment i.e. they represented strength and courage. Strength and courage was displayed through other activities but even the act of acquiring a given kind of tattoo in itself required enough courage. This is because the process of acquiring given tattoos was often very painful.
The tattoos, applied by the Polynesians, gave them a sense of identity because they were unique from other tribal tattoos. Some families or warrior groups did specific tattoos for individual’s identification purposes. Tattoos were done on warrior’s backs so that, in case the head was cut off by enemies during wars; they were able to identify their warriors, just like the Maori people of New Zealand[5].
Tattoos were done on Polynesian women as well for different purposes. They were tattooed mostly on the lips and also around the chin. One purpose of the tattoos was for beauty, and a woman whose lips were fully tattooed in blue color signified the beauty of a Polynesian woman. Men on the other hand were tattooed according to their ranks and positions. Tattoos represented social prestige and positions for the Polynesian people, therefore each special group, e.g. the chiefs and warriors got specifically designed tattoos.
Polynesian Tattoos as Applied Today
Polynesian tattoos are still liked and sort after by many individuals around the world. However, today, these tribal tattoos have lost their original meaning. When Europeans started interacting with the Polynesians, they started transferring Polynesian tattoos to Europe. They adopted the Polynesian tattoos basically for aesthetic or decorative purposes.
The Polynesian people through interaction have also lost much of their traditional pride. Current tattooists have taken Polynesian tattoos and have somehow deflated the original usage of the tattoos. Traditionally, most Polynesian tattoos were done on the face; on the other hand, modern tattoos are done on other body parts.
Tattoo designation has changed as tattooing as a practice became commercialized and trivialized. For example, tattoos that could traditionally only be used by chiefs or warriors are now applied by anybody. This changes their meaning to mere decoration. If there is an identification sense to their usage, it is the traditional identity or original signification.
Conclusion
Some people tend to associate tattooing with delinquency. However, as this paper has shown, this is a practice that was widely practiced in traditional societies. The meanings and use of tattoos have changed over time. However, certain elements in the meanings and use of tattoos have remained intact.
For example, some of the tattoos that were used to signify bravery and strength exhibited in accomplishing something or due to the ordeal in acquiring them are still applied or worn today[6]. These kinds of tattoos still have a sense of their original meaning. They still command a lot of courage and bravery for individuals to be able to acquire them.
Other senses or meanings in tattooing that have remained are national identification and ornamental value. Tribes used tattoos that signified their nationhood. In the world today, people still apply tattoos to the same effect by using flag colors in tattoos etc. Much tattooing in the past was ornamental; this still remains the case because many youths go for tattoos as decorations.
Bibliography
Atkinson, Michael. Tattooed: The Sociogenesis of a Body Art. Toronto. University of Toronto Press, 2003
Hodge, Frederick, Webb. Handbook of American Indians North of Mexico. Scituate: Digital Scanning Inc, 2003
Levy, Janey. Tattoos in Modern Society. New York: The Rosen Publishing Group, 2008
Margo, DeMello. Bodies of Inscription: A Cultural History of the Modern Tattoo Community. Durham: Duke University Press, 2000
A big international tattoo event under the title ‘No Limits’ took place in New York City from April 5 till April 7, 2019. The venue chosen for this convention was Resorts World Casino in Jamaica, New York (“No limits tattoo expo New York 2019,” 2019). It was organized and presented by the United Ink Productions. The event planners invited more than 250 tattoo masters from different countries of the world to work during the convention.
Also, many vendors and tattoo-related necessities suppliers gathered in New York at the beginning of April to impress the visitors (“No limits tattoo expo New York 2019,” 2019). Besides the opportunities to make a tattoo, the people who attended ‘No Limits’ could participate in body art presentations, enjoy live shows, listen to good music, and buy different products from the tattoo industry.
This was my first time visiting a tattoo convention, and I was impressed by the scope of the events and the diversity of available entertainment. I believe that tattoo making is art, and it was proven by the work of the many masters I saw at little workshops installed all over the venue. One could get any kind of tattoo instantly; moreover, there were exhibitions of multiple impressive works of some renowned masters from around the globe.
The diversity of colors, styles, and techniques was astonishing. However, there were many people in queues waiting for a tattoo to be made, which was inconvenient. I like tattoos and would have got one at No Limits International Tattoo Expo, but the prices were too high, so it did not seem reasonable.
Many shows were organized within the convention. All of them were united by the theme of tattoo making and body modification. As it was stated by the planners, the casino where the event took place was a good location for a convention of such kind because hundreds of people could easily walk inside and enjoy the performances. The age restriction at ‘No Limits’ forbade children under 18 years old from attending, and I did not see any minors around. Also, there were many beginners in this industry who could use this event as a master class or buy some products which were available from numerous suppliers participating in the convention.
Another interesting feature of the event is that it was not limited to tattooing only. For those who were either afraid or had other limitations to enjoying tattoo making, body art entertainment was available. Many visitors participated and had their bodies brightly decorated. However, even for spectators, it was very interesting to observe the works of masters in this industry. Some pieces were very realistic and impressed me with the level of expertise the masters possessed. High-quality audio equipment and good energetic music that was playing both live on stage and from records added more positive emotions to the mood of everyone visiting.
In conclusion, No Limits International Tattoo Expo 2019 that took place in New York from April 5 till April 7, 2019, was a massive event devoted to the art of tattoos. I was impressed with the organization of the event, where I could see highly qualified tattoo masters from different countries of the world working live. I did not get a tattoo myself because of high prices and long queues. However, having observed spectacular performances and works of tattoo specialists, I would love to attend more similar events.
The art of tattooing, which appeared in ancient times, has always given rise to different feelings and could arouse fear, anger, peace, and other emotions. This cultural trend emerged at the dawn of civilization when people lived in caves and got food by hunting and gathering. The first documented tattoos date back to the Bronze Age. These images on the body were primitive and did not have an aesthetic character but rather were intended to identify people and served as their social markers. Traces of tattoo are clearly visible on the surviving remains of a hunter located under the ice of the Italian Alps. This indicates the antiquity of this art, and the traces of a tattoo are clearly visible, which testifies to the antiquity of drawing on one’s body.
Over time, new meanings began to be involved in body decoration. People identified some symbols with victory, social status, religious beliefs, and other aspects of life. These images often represented distinctive signs that made it possible to describe a person and understand some of his or her beliefs and preferences. For medieval Europe, tattooed body parts of defeated enemies were of particular value. However, this art came to the Old World much later than to other civilizations. In the Egyptian kingdom, there was a cult of tattoos when images of brides and other symbols were applied to the body of the deceased. Despite the fact that not all ancient people appreciated this type of body decoration (the Romans did not recognize tattoos and considered true beauty unsullied), this trend gradually became world-wide.
In Christianity, there is no clear tradition of drawing patterns on humans’ limbs and torso. Nevertheless, both earlier and today, some symbolic images, or stigmas, are on the bodies of believers, for instance, crosses on the wrists, symbolizing the torment and death of Christ on the cross. At the same time, the church did not encourage such art, and during the bloody Crusades, the trend of tattooing was significantly weakened in Europe. However, it flourished in eastern countries, particularly in Japan, where the culture of body painting became a cult. In addition to marking on a social basis, for instance, class affiliation, individual groups and communities had their own unique signs. Yakuza members, as the ancient Japanese mafia, had distinctive tattoos that carried a deep meaning. Residents of island peoples also practiced this art, and their images were a very important attribute of social development and were passed down from generation to generation.
Subsequently, Europeans adopted this trend, and one of the justifications was the desire for exoticism and a passion for an unfamiliar and distant life. In the era of colonization, slaves also received special tattoos, but they did not carry an aesthetic connotation but provided for the marking of the workforce. After the industrial revolution, when a special tattoo machine appeared at the end of the 19th century, the movement in support of this art acquired the global character. Tattoos became part of commercial activities and ceased to carry a deep subtext. Circus artists also used body images to attract spectators and stand out among their peers.
In the second half of the 20th century, when the movements for demilitarization, pacifism, and other significant goals were organized, this art spread even more. People protested socially through their tattoos and were willing to make such sacrifices for peace. In general, the relationship between drawing on the body and worldview was significant because certain symbols, drawings, and graphic abstractions reflected the inner world of a person. Thus, tattooing that originated tens of thousands of years ago gained widespread popularity, and today, fashion shows and competitions where participants demonstrate their talents without hiding tattoos are the norm.
Over the globe, millions of people have various pictures inked on their bodies. These pictures might have a meaningful sense for a person or be just a tattoo made in youth. Indeed, people celebrate the fact of having the tattoo, meeting at international tattoo conventions. These are events in which people gather and bring themselves together through tattoo art. As in Foucault’s works, tattoo conventions also help people become closer to heterotopic space (Bennaso & Stagi, 2021). Foucault defined heterotopia as spaces in society that are unlike other spaces. These are places where the erosion of people’s minds, available time, and history happens. Therefore, the tattoo space might refer to the concept of heterotopic spaces, and it is interesting to examine how the tattoo convention is seen through the prism of Foucault’s vision.
Foucault’s first principle of heterotopia defines it as a place of crisis or deviation. Multiple sources prove that Foucault noted heterotopia as the concept that inclines from the commonly accepted standard (Bennaso & Stagi, 2021). In addition, some people might not approve of wearing tattoos; some members of society can misunderstand people with inked pictures on their bodies. Moreover, some psychological theories refer to tattoos as mental issues of a person. Indeed, the place of deviation becomes a consolation for millions of people who strive to transform their mindset through body modifications.
Foucault’s second principle is that heterotopia reflects the values of society. The reflection of values, fears, and desires becomes one of the significant concerns of heterotopia. Foucault saw a body as an object inhabiting the world through a unique experience, suffering, and experiments (Roux & Belk, 2018). Through making the tattoo, the person reflects his thoughts and values, therefore, shaping the general picture of the society in which he lives. Besides, the principle applies to the given space, as tattoed people often put the meaning into their inked pictures, reflecting their values and worldviews.
Foucault’s third principle narrates the ability to bond several natural spaces. It is manifested in the possibility to interplay and interchange between past, present, and future times leading to utopian dreams and escape from reality (Roux & Belk, 2018). Tattoos reflect digressions of past and future, images of alternative realities, which can interact simultaneously. In this case, the fantasy is not limited; the combination of actual and past events, alive and passed-away people, and other aspects unavailable in reality bring several spaces together. Moreover, the interaction of the tattoo master and the participant may create a “symbolic boundary” between people (Bennaso & Stagi, 2021, p. 818). It becomes a part of a ritual that brings together body practices and obscures time frames.
Foucault’s fourth principle of heterotopia is linked to temporal continua or slices of time. According to several sources, the temporal continua is connected to the imaginary heterotopic function (Roux & Belk, 2018). People who got tattooed at the conventions report the obscurity of time, its resilience, and distortion of time perception. Symbolic pictures of various time fragments might be applied to the body and manifested in other nostalgic experiences (Roux & Belk, 2018). Therefore, the process of inking and the symbol itself may represent the concept of time slicing.
Foucault’s fifth principle tells heterotopias are not easily accessible or exclusionary places. Foucault’s heterotopic principle claims about the exceptionality of space that is hard to approach. Various research pieces often refer to tattoo convention participants as “insiders,” which emphasizes the degree of inaccessibility (Bennaso & Stagi, 2021, p. 818). This principle might apply to the tattoo space, as it is a place where people gather based on their specific needs and interests.
Foucault’s sixth principle is about illusionary or compensatory spaces. It is possible to say that unique desires and wishes unite people who participate in tattoo conventions. Besides, the body with a tattoo can be called illusionary and compensatory. It can reflect various events, people, and places that no longer exist or have never lived in reality (Roux & Belk, 2018). It is one of the ideological concepts closely connected to the imaginary reality created by heterotopic spaces. For instance, tattoos are in high demand in Americans, especially in Nevada’s Burning Man festival. It is the other particular place where people are connected by the idea of transformation and changes (St John, 2020). The “other space” is a utopia that distorts time, events, and identities. Through the examples with the tattoo convention and the festival, it is feasible to trace American society’s tendency and desire for change.
Overall, the tattoo convention is a space closely connected to Foucault’s ideas. The given space allows people to unite real and fantastic events, histories, and people. It creates a specific interplay between periods and results in utopian dreams escape. Concepts of heterotopic views apply to the tattoo convention, as it brings together people united by the idea of transformation. Tattoo convention is an alternative community that positions the body as a space for humans’ reflections, and it can be seen through Foucault’s heterotopic visions.
References
Bennaso, S., & Stagi, L. (2021). Getting inked at a tattoo convention: Subjectivity and belonging within an alternative cultural heterotopia. Italian Sociological Review, 11(3), 807-831. Web.