Tattooing in Myanmar
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Tattooing in Burma was a widespread custom practiced by various ethnic groups, including the Bamar, Shan, and Karen, until the 20th century. Tattooing was a distinguishing cultural marker and a symbol of strength, courage and intimidation for Lethwei fighters.[1]
Origins
Among the Bamar, the custom of tattooing originates from the Shan people, who believed that tattoos had magical or spiritual connotations, used in a similar manner as amulets and protective charms.[2] This practice coincided with the Shan States' control of Upper Burma from the 14th to 17th centuries, as the Shan, themselves tattooed, introduced this practice to the Bamar.[3]
The Arakanese people who are related to the Bamar did not practice tattooing.[4] Similarly, the Mon people did practice tattooing, but did not tattoo their thighs unlike the Bamar.[5]
However, with the onset of colonial rule in Burma, the practice of tattooing quickly became extinct, particularly in Burmese towns.[3] During the 1930s, tattooing saw a resurgence in popularity among rebels who participated in peasant and millennial uprisings.[6] Men tattooed themselves to provide immunity to bullets and knives.[6] The practice of tattoo is regaining popularity among Burmese youth.[7]
Pigments
Burmese tattoo pigments traditionally used diluted red mercury sulphide and soot from an oil lamp.[8] For black pigments, the soot was mixed with the dried gallbladder of fish or cattle in powder form, boiled in water and simmered with the leaves of bitter melon.[8] A product was reduced to paste form and dried until usage.[8] A greenish tinge was produced by dabbing the pierced areas of the skin with leaves of Senna siamea or Brugmansia suaveolens.[8]
Tattooing among men
Tattooing was a painful procedure that could required extensive use of opium used as a painkiller.[9] A professional tattoo artist (‹See Tfd›မှင်ကြောင်ဆရာ or ‹See Tfd›ကွင်းဆရာ) used a hnitkwasok, a long two-pronged brass or iron instrument with a 2 inches (51 mm) slit similar to a double-pointed pen, to pierce the skin.[4][9] Completion of the tattoos took from 3 to 6 days.[9] Nearly all Bamar men were tattooed at boyhood (between the ages of 8 and 14),[9] from the waist to the knees.[10] The tattooed patterns were ornamented pastiches of arabesques and animals and legendary creatures, including cats, monkeys, chinthe, among others.[4] For the Bamar, tattooing of the waist, done with black pigment, was done before or soon after temporary ordination into monkhood, a major rite of passage for men.[4] Other parts of the body were tattooed with red pigments.[4] Among the Shan, blue or red pigments were especially popular, as were charms and cabalistic figures similar to yantra tattoos.[9][11]
Htoe Kwin
Throughout its history, Htoe Kwin tattooing (‹See Tfd›ထိုးကွင်း) were deeply rooted in Myanmar's Lethwei culture[12] and masculine identity. From king's to commoners, these tattoos were exemplars of masculine strength and bravery. Htoe Kwin were tattooed to upper parts of the legs and covered the entire leg until just below the knee line.[1] The very painful process was seen as a right of passage, from boyhood to becoming a man.[13] They would be made of circles or squares filled with cultural imagery drawn inside each circle depending of the region of the bearer.
Tattooing among women
Southern Chin women were also tattooed on their faces with closely set lines using blue pigments, ostensibly to discourage them from being kidnapped by invaders.[14] Chin women were typically tattooed between the ages of 15 and 20.[15] The practice has quickly disappeared, as it was banned in the 1960s by Burma's socialist regime and it was discouraged by Christian missionaries.[16][17] Mro women also wore tattoos in the form of small marks or stars on the cheek, forehead or breast.[4]
See also
References
- ^ a b What is the story behind Dave Leduc’s Lethwei tattoos. Budo Dragon. 14 February 2022.
- ^ Paquette, David (February 2008). "Tattoo not Taboo". The Irrawaddy. Retrieved 27 September 2013.
- ^ a b Cochrane, Henry Park (1904). Among the Burmans: A Record of Fifteen Years of Work and Its Fruitage. Judson Press.
- ^ a b c d e f Gait, Edward Albert (1902). Census of India, 1901. Vol. 12. Office of the Superintendent of Government Printing.
- ^ Lieberman, Victor B. (1978). "Ethnic Politics in Eighteenth-Century Burma". Modern Asian Studies. 12. Cambridge University Press: 455–482. doi:10.1017/s0026749x00006235.
- ^ a b Tarling, Nicholas (1998). Nations and States in Southeast Asia. Cambridge University Press. p. 110. ISBN 9780521625647.
- ^ Maung, Manny (24 June 2013). "Inked for life". Myanmar Times. Retrieved 27 September 2013.
- ^ a b c d Thanegi. "Tattoo Traditions in Myanmar". Enchanting Myanmar. Retrieved 27 September 2013.
- ^ a b c d e The Baptist Missionary Magazine. Vol. 51–52. American Baptist Foreign Mission Society. 1871. pp. 107–108.
- ^ Balfour, Edward (1885). The Encyclopædia of India and of Eastern and Southern Asia. Vol. 2. Harvard University. p. 291.
- ^ Scott, James George (1910). The Burman: his life and notions. Macmillan and Co. pp. 39–47.
- ^ BURMESE TATTOOS "HTOE KWIN" မြန်မာ့တက်တူး. Jonny Says. 10 August 2021.
{{cite book}}:|website=ignored (help) - ^ Burmese Lethwei tattoos - Htoe Kwin. Lethwei World. 6 August 2022.
{{cite book}}:|website=ignored (help) - ^ White, Herbert Thirkell (2011). Burma. Cambridge University Press. ISBN 9781107600676.
- ^ Myo Myo. "A symbol of Chin identity fades away". Myanmar Times. Retrieved 27 September 2013.
- ^ "Tattooed Chin women lure tourists to remote region". Myanmar Times. 25 April 2011. Retrieved 27 September 2013.
- ^ Nyein Ei Ei Htwe (17 November 2013). "Chin tattoos: a fading tradition". Myanmar Times. Retrieved 1 July 2015.