'Sacred' Dayak tattoos lose their meaning

'Sacred' Dayak tattoos lose their meaning

By Edi Petebang and Theresia Game

PONTIANAK (JP): The indigenous Dayak in Kalimantan are known
for the art of tattooing, but it is hard to tell whether it is an
original tradition or whether it was introduced from outside.

It is strongly believed that the art of tattooing among the
Dayak in Kalimantan, both in Indonesia and Malaysia, originated
from China. Based on historical record, it is said that the Dayak
came from Yunan in the south of China and migrated to Southeast
Asia, including Kalimantan. In China, it is traditional for kung
fu schools to tattoo their students, mainly on the chest or
shoulder, with tigers and dragons to signify the students studied
at Shaolin temple.

Moreover, the art of tattooing is not only common among the
Dayak, but is also typical among Latin American Indian tribes,
Japan's Aino, Indonesia's Mentawai and Asmat tribes.

In the old days, almost all Dayak men tattooed their bodies.
But in some Dayak subtribes, such as the Dayak Kayaan, it is
mostly the women who were tattooed. Not many men were tattooed
due to the requirements and restrictions.

Kayaan men are tattooed only if they have been mengayo
(head-hunting). If a Kayaan man has a tattoo on the upper part of
his thumb, it means that he once went head-hunting. A headhunter
is respected by members of his tribe.

For Kayaan women, the tattoo symbolizes beauty and pride. A
Kayaan woman who does not have a tattoo considers herself lower
in rank to those who have them.

There are three types of tattoos for Kayaan women. The first
one, tedak kasaa' covers the entire part of a woman's legs and is
only for grown-ups. The tedak usuu' covers her arms while tedak
hapii' covers her thighs.

A series of ritual ceremonies should be performed before
getting a tattoo.

Dayak Kenyah people tattoo their bodies inside a house
especially built for the occasion. It is accompanied by certain
ritual ceremonies. When a man is tattooed, every male member of
his family is required to wear cawat (men's underwear) and they
are not allowed to leave the house, while all members of his
family should refrain from doing certain things. If the
requirements and restrictions are violated, the life of the man
being tattooed will be threatened.

A rite called mela malam, or praying for the help of ancestors
in the tattooing process, is performed the night before a Kayaan
woman is tattooed. The next morning, the woman will be taken by
her family to a relative's longhouse near the house of the
tattooer.

Each Dayak subtribe tattoos a different body part. The
Bekantan, for instance, tattoo their faces following the lines of
their skin, while Ngaju, Iban, Punan and Ot Danum people tattoo
all parts of their bodies.

Since the process is painful, some people have to be held down
during the process so that they do not move. In the old days,
parents would place a big lesung (mortar) on their daughters to
prevent them from moving.

In the process, a picture is first drawn using common writing
utensils. Then, it is slowly pricked with a needle until it
bleeds. The needle contains ink made out of tree sap. After it
heals, a tattoo is visible.

Religious statement

The Dayak do not get their bodies tattooed for aesthetic
reasons. For them, a tattoo is an expression of their religious
beliefs, social status, heredity and initiation process. For
them, a tattoo is an art form that has spirit, a living art.

The Dayak believe the tattoo has deep meaning and an important
religious sense. Tattooing their bodies is considered a holy act.
For them, a tattoo is a means of expression to God. They believe
a tattoo will turn away bad spirits, disease and dead spirits.

A tattoo as a means of expression to God is related to the
Dayak's cosmology factor. The Dayak separate the cosmos into
three parts: above, center and the underworld. Every cosmos part
has its own God. Tattoos for the above world are mostly of the
hornbill, moon and sun. A tattoo of a dragon represents the
underworld, and the world where people live is symbolized by the
Sawang or Sabang Kawalik (the tree of life).

The tattoo as an initiation process means that after getting a
tattoo a person can fully take part as a member of the community.

A Dayak man, for instance, is tattooed at 16 years of age.
With a tattoo, he is responsible for his own life.

A Dayak woman is tattooed after her first period. With the
tattoo, she is considered mature and her rights and obligations
as a member of the community are fully recognized.

A tattoo is also used as a status symbol within the community.

Upper-class people, such as a tribal chief, shaman and war
chief, usually have tattoos symbolizing the above world. Symbols
from the center world are usually used by an imam, who becomes an
intermediary between the above world and the underworld. Common
people are usually tattooed with pictures symbolizing the
underworld.

Tattoo types and symbols are inherited from one generation to
another. One group is not allowed to use a symbol from another
group. In this way, a tattoo also symbolizes one's family.

Fading out

These days, the art of tattooing among the Dayak has almost
vanished. Some tribes still practice it, but it is mostly done by
older groups. Dayak youngsters long deserted the practice and if
some of them still do it, it is simply for aesthetic reasons.

A researcher on Dayak culture, Fulgen Natalis, said in 1998
that Dayak tattooing has lost its spirit and its religious,
social and cultural meaning.

The vanishing tattoo culture among the Dayak is contributed to
rapid modernization and development. A religious figure once
claimed that tattooing was a sin and those who had tattoos would
go to hell.

Communism in Indonesia between 1965 and 1980 also played a
role in the loss of the tattoo tradition among the Dayak. Back
then it was rumored that anyone who had a tattoo was a member of
the Communist Party.

Now only a few Dayak have real tattoos, and most of them are
from the older generation. Some Dayak people living in remote
areas still continue the tradition, but they do not do it the old
fashioned way, or follow ritual ceremonies along with the
requirements and restrictions.

"The vanishing of the tradition of the tattoo is regretted.
Tattoos are one of the valuable works of art that should be
preserved," said Yohanes Eugene, a Dayak Taman artist.

-- Edi Petebang is chief editor of Kalimantan Review bulletin
published by the Pontianak-based Institute of Dayakologi;
Theresia Game is a Dayak Kayaan Oral Tradition researcher at
Dayakologi.