The Yayoi Period (300B.C.-A.D.300)
The evidence given to support that tattoo existed during this period is mostly seen in ancient Chinese text. McCallum speaks about three crucial references: (Wei Chih) History of Wei, part of the (San Kuo Chih) History of the Three Kingdoms, and (Hou Han Shu) History of the Later Han. In the first text we see references to what may be tattoo (referring to Japan):
"Men, young and old, all tattoo their faces and decorate their bodies with designs....A son of the ruler of Shao-k'ang of Hsia, when he was offered as lord of K' uai-chi, cut his hair and decorated his body with designs in order to avoid the attack of serpents and dragons. The Wa (Japanese), who are fond of diving into water to get fish and shells, also decorated their bodies in order to keep away large fish and waterfowl. Later, however, the designs became merely ornamental. Designs on the body differ in the various countries.... their position and size vary according to the rank of the individual" (Goodrich 1951:10).
The references of tattoo markings on these individual faces are the first indication of the male tattoo. The passages have also verified that tattoo was present during this particular time frame in Japanese history. We still are uncertain, how this art form was adopted, nor do we know from what culture the Asian tattoo developed.
Jomon Period (ca. 10,000 B.C.-300B.C.)
Intensive archaeological study has uncovered several dogu (figurines) made during this period. These figurines bare several markings around the mouths of the beings. These markings and other unusual facial markings are believed to be tattoo. "Interpretation of the dogu figurines has been the subject of much discussion, with suggestions ranging from toys or dolls to representations of spacemen! However, there is now a general consensus that they must depict deities associated with fertility, since practically all of the extant examples exhibit female traits such as sexual organs, breast, or indications of pregnancy" (McCallum, 1988:111). Whether toys or religious artifacts it is important to determine if the markings on the dogu were in fact, tattoo. "The most detailed investigation of Jomon period tattooing- Takayama Jun's Jomon-Jin no Irezumi (1969) ("Tattoos of the Jomon People")- compared the facial markings of the dogu with those of cultures in Taiwan, Southeast Asia, and the Pacific islands and concluded that these markings are, in fact, representations of tattoo" (McCallum, 1988:111). This proves that tattoo existed in the Pacific Rim at this time.
The Kofun Period (A.D. 300-600)
During this period tattoo transformed and documented meanings emerged. Though the tattoo had been in the previous history of Japan the meanings associated with tattoo had not been found in the historical documentation. Here we begin to see written works depicting what the meanings and practices of tattoo during this period. The references are taken by the literature written during the eighteenth century referring back to the Kofun period. Five passages, two from Kojiki, and three from Nihon Shoki are important references about tattooing McCallum argues. The Kojiki "refers to a tattoo on a man of very high status- 'strange,' but again not criminal. On the other hand, the three later accounts are clearly associated with crime. The first of these (Nihon Shoki) refers to a case of treason, with the usual death penalty being commuted to the lesser penalty of tattooing. The second (Kojiki) is decidedly more tawdry, referring to a common thief who bears a tattoo and who is subsequently executed for his crimes. The third (Nihon Shoki), dealing with the death of a bird, again relates to tattooing as a punishment. McCallum later explains: "it is quite likely that Chinese ideas about the tattoo as a punishment had become institutionalized among the elite.."
The Edo Period (1600-1868)
"In Japan the tattoo was considered to be an entirely inappropriate practice for members of "decent" society (McCallum;1988:121). This is the basic idea through out the Edo period. McCallum pointed out that tattoo was part of the "periphery of society, by those of rowdy behavior and so on." The tattoo of today's Japan is derived from this period.. However, tattoo is still preferred by the periphery society and not practiced by most Japanese people. There are many text referring to tattoo and Japan, and they have brought the idea that many Japanese take part in this art form, however the truth is just the opposite.
The Modern Period (1868-present)
Although many of the ideas about tattoo haven't changed in Japan, the art form still persists. Many Japanese relate this art to the Japanese mob, criminals, and lower society. I believe McCallum concludes on Asia best when he says:
"Turning from the tattooist and his clients to the larger context of Japanese society in the nineteenth and twentieth centuries, it might be worthwhile to conclude with a consideration of the broader significance of the tattoo. From the perspectives of both society as a whole and the individual or groups bearing tattoos, it is apparent that tattooing is imbued with intensely felt meanings, it can be fairly claimed that virtually nobody in Japan is neutral about the subject. Consequently, the tattoo must be analyzed in terms of its being a highly unusual manifestation within a society that more or less rigidly enforces conformity to a standard way of life" (McCallum;1988:132).
Copyright ©1998 William Craig Taylor
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