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Tattooing in South Eastern New Guinea. Author(s): F. R. Barton Source: The Journal of the Royal Anthropological Institute of Great Britain and Ireland, Vol. 48 (Jan. - Jun., 1918), pp. 22-79 Published by: Royal Anthropological Institute of Great Britain and Ireland Stable URL: http://www.jstor.org/stable/2843503 . Accessed: 28/06/2014 09:28 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Royal Anthropological Institute of Great Britain and Ireland is collaborating with JSTOR to digitize, preserve and extend access to The Journal of the Royal Anthropological Institute of Great Britain and Ireland. http://www.jstor.org This content downloaded from 91.213.220.103 on Sat, 28 Jun 2014 09:28:46 AM All use subject to JSTOR Terms and Conditions 22 TATTOOING IN SOUTH EASTERN NEW GUINEA. By CAPT. F. R. BARTON. [WITH PLATES II-XV.] INTRODUCTION. TOWARDS the close of Dr. Haddon's monograph"The Decorative Art of New Guinea," there occurs the followingsentence :-" It is quite possible that many of the geometricand moreor less formaldesigns in use in BritishNew Guinea have an originwhich is by no means obviousat firstsight. With regardto these,nothing of any value can be done at home. If these designs are ever to be elucidated, it can be accomplishedonly by those living on the spot. Informationmust be carefullycollected, eritically examined, and carefullycompared and checked. In no case shouldthe collectortheorize: it is the native's explanationwhich is required. When it is discoveredwhat a designrepresents, then the reasonfor its employment shouldbe discovered,and whetherit has or has had any religioussignificance." I had collectedthe names of a numberof WesternPapuo-Melanesian tattooing patternsand takenphotographs and sketchesof them before I came acrossthe advice containedin the above-quoted passage-advice WhichI thereupondetermined to followas far as possible. The resultwas that I amassed a considerablequantity of material,and, should have collected a good deal more had not circumstanices necessitatedmy leaving New Guinea earlier than I had anticipated. Gaps will be found here and there which not only renderthis paper incompletebut which had they been filledmight have helped to corroborateor modifysome of the con- clusionsI have tentativelyarrived at. For anybodywho has acquired a fair knowledgeof the Motu dialect and the confidenceof the natives, it is easy enough in New Guinea to learn fromnative womenthe names of the diflerenttattoo patternslworn by this or that tribe,and if the enquirerhas an observantfaculty, he will soon find that some patterns are called by the same words as the names of certain birds, fish, etc., and that others have names which carry no alternativemeaning. But when it comes to a question of ascertainingthe reason for the employmentof a certain design,or as to what association exists between designs which are named after naturalobjects and the objects themselves,it is foundthat greatdifficulties present themselves-difficultieswhich are largelyaugmented by the fact that some names are evidentlynot originalnames, but have been given later owingto an imaginary likeness between the pattern and some commonplace object. 1 The men'sknowledge of the specificnames of patternsis veryimperfect. This content downloaded from 91.213.220.103 on Sat, 28 Jun 2014 09:28:46 AM All use subject to JSTOR Terms and Conditions CAPT. F. R. BARTON.-Tattooingin SouthEastern New Guinea. 23 Furthermore,my experience has been that natives seldom,if ever, associate mentallythe namneof a conventionalizeddesign with its'correspondingnatural object. There is, for instance,a Waima tattoo patterncalled areau, whichmeans frigate-bird,but if Waima natives are asked to explain what is the connection betweenthe patternand the bird,they show bewildermentand confessthat it had never struckthem beforethat the name of the patternis the same word as their word for frigate-bird.In fact the natives' explanation of tattoo patternsis not obtainable,and if, under pressure,an explanationwere oflered,it would probably be quite unreliable. So far,then, as Dr. Haddon's advice in theabove-quoted paragraph is concerned, it may be considereddoubtful whether in a subject so archaicas tattooingthe origin of any designs can be elucidated any better on the spot than elsewhere. This means of approach to the question having,for the above-statedreasons, proved unfruitful,I decided to ventureupon an attemptto examinethe etymology of those New Guinea pattern-namesWhich carry no alternativemeaning, and to comparethem with words in allied languagesand dialects,hoping that therebysome light mightbe thrownupon the subject. The dangerattending an experimentof this kind when made by an amateurwill be patent to any trainedphilologist, and the difficultiesof the quest will easily b`e appraised by anybodywho has had the hardihoodto set forthupon a similar venture. An argumentwhich rests upon verbal equivalentsand affinitiesrequires that it shall be fortifiedby a considerable numberof words in allied dialects. These, however,have not been forthcoming in sufficientquantity in any one case to carry conviction,and thoughinteresting indicationshave come to lighthere and there,the resultsgenerally must be regarded as disappointing. In these circumstancesit is withgreat diffidencethat I publishthe suggestions containedin this paper: my excuse fordoing so is that they may excite criticism, forI feel sure that if the ultimatederivation of Oceanic tattooingpatterns is ever discoveredit will moreprobably be througha philologicalapproach than any other avenue. I. Though the custom1of tattooingin South-easternNew Guinea is wide-spread, it is not consistentlypractised except by the followingtribes: Waima, Roro, Mekeo and Pokao to the West of Port Moresby; the Motu group,1inhabiting the coast fromRedscar Head to Hood's lagoon; the Keakaro tribe; the Mailu tribe; one branchof the SouthernMassim; and, lastly,a small group of tribesin the Colling- wood Bay District on the North-eastcoast. 1 The " Motu group" is an arbitraryclassification which I have adopted forthe sake of simplicity. In this paper the termincludes the Motu tribeproper, the Sinaugoloand the Hula tribes. This content downloaded from 91.213.220.103 on Sat, 28 Jun 2014 09:28:46 AM All use subject to JSTOR Terms and Conditions 24 CAPT. F. R. BARTON.-Tattooingin SouthEastern New Guinea. The non-Melanesiantribes who inhabit the coast line of the Papuan Gulffrom Cape Possession to the most easterlyoutlet of the Purari delta-a districtcalled Elema by the Motuans-confinesuch rude tattooingas is practisedby themto the faces of the men. The Puraridelta tribesand thoseliving to the westwardof that river-a districtthe Motuans call Namau-do not, as far as I am aware, tattoo at all. Scarificationis not practised eitherin the Elema or the Namau district. I have no drawingsor photographs of tattoo marks worn by Elema individuals, but my recollectionis that the rude patternsexecuted by thembear no resemblance to the WesternPapuo-Melanesian designs, being for the most part single or con- centric circles with or withoutrays. The men and women of the dark-skinnednon-Melanesian tribes, known collectivelyas Binandele,who inhabit the coast and riverbanks fromCape Nelson northwardsto the MambareRiver, do not tattoo,but many of themdecorate their skins by scarring. Occasional facial tattoo marks,rudely executed, are to be seen on men of the bush tribes fromthe southernslopes of the Owen Stanley range. There is said, however,to be a bush tribe living in the Hydrographers'Range on the north-east coast who tattoo themselveselaborately. In South-easternNew Guinea tattooing operationsare invariablyperformed by women. The men are unacquaintedwith the techniqueof the art, and though the names of patternsmay vaguely be knownto them,they are,for the most part, unable to give withcertainty the correctname to any particularpattern. In districts whereuntil recentyears tattooingwas consistentlypractised, women were tattooed withoutexception. In the case of men,tattooing appears to have been optional, except,perhaps, when individuals were tattooed with the distinctive marks for having taken humanlife. I failedto findthat any particularpattern " ran " in a family. An old woman of Gaile village (Motu district)-an expert tattooingoperator-told me that she could give no reason for one girl being tattooedwith one patternand anothergirl with anotherpattern. She said that the patternis traced in pigmentfirst, and if it is then seen to be an unsuitablepattern on account of the colour of the skin, or othercause, anotherpattern is substituted,and so on untilone is foundto be suitable, and thisis thenpricked in. I cannotexplain what was meantby suitabilityof pattern in relationto the colourof the skin. The practice of tattooingis not confinedto those tribeswhose skins are fair, forthere are tribes,such as the non-tattooingportion of the SouthernMassims, whose skins do not differin shade fromthose of the tattooingsection of the same group, who yet make no attemptto practiseit. On the otherhand, thereis no doubt that the accuracy and
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