My dear fans and followers, a gift from me to you for the new year: I’ve put my PhD dissertation, Tattooed Transculturites: Western Expatriates Among Amerindian and Pacific Islander Societies, 1500-1900, available online for viewing.
At this point, some of it is based on outdated research, but I still stand by 98% of this. I hope to get a popular-reader-friendly version of this published some day, but in the meantime, those of you who would like to geek out on academic jargon and some in-depth archival research can enjoy! Prepare for a looooooong read–it’s a 513 page document.
As you know, one of my big missions with tattoo history is to debunk myths that have arisen from assumptions, bad scholarship, and storytelling. I am always saddened when I continue to read about the Cook myth when, as this dissertation’s first half demonstrates, there is ample evidence for European tattooing (including being tattooed by non-European indigenous peoples) prior to the late 18th century. Since I wrote this, I’ve discovered several more important examples to add into the roster of tattooed transculturites, so a published version of this text will be even richer when that happens.
Feel free to reach out to me at email@example.com with any corrections or additional information that I might want to incorporate upon a revision for book publication.
And note the cover-page authorship is under my old married last name…ah History, a testament to how you preserve the good along with the bad!
Tracking the origins of tattoo-history myths is a favorite pastime of mine. So many abound and continually get perpetuated.
A recent thread on my personal Facebook page (posted to public so you can read it here) had a number of excellent scholars weigh in on the oft-cited (but never properly documented) assertion that “the church” or “the pope” banned tattooing (sometimes discussed as all tattooing and sometimes discussed as “pagan” tattooing) in the 8th century with a date of 787 and Pope Hadrian commonly cited. I promise a more detailed post about this soon, but a follow up to that thread today reminded me that I have some ready-to-go unpublished material from my dissertation, Tattooed Transculturites: Western Expatriates Among Amerindian and Pacific Islander Societies, 1500-1900 (University of Chicago, 2012), about what I call the “Cook Myth”–that modern Western tattooing has its roots in Captain James Cook and company’s visits to Polynesia in the late 18th century.
Sydney Parkinson’s classic illustration of a tattooed Maori from Cook’s first voyage
Polynesian roots for modern Western tattooing are patently untrue, and I spent some time tracing the origins of the myth in mid-20th-century secondary sources (mostly glossy popular publications that were then used as sketchy sources by certain late-20th-century academics).
So here you go…the Cook myth exposed, from my dissertation: Continue reading
I’ve always been fascinated by the late 19th century criminology texts that try to decipher the mystery of why some people become criminals and others don’t…and then ascribe certain physical markers to be symbols of that criminality—visual cues then deployed as predictors of criminal behavior. Tattoos became one of these supposed indicators, and a wealth of books and journal articles devoted pages to trying to read deviant meaning into the images inscribed on incarcerated people (as well as the shapes and sizes of their heads, the character of their facial features, the proportions of their limbs, and all sorts of other ridiculous body measurements and surveillances based on the eugenistic pseudosciences of things like phrenology, craniometry, etc.).
(The chest and arms of “C. L.”, a 23-year-old robber and drunk.)
There’s a major problem, of course. When one is only studying tattoos on incarcerated populations, and not at the same time studying tattoos on non-incarcerated populations, one’s perceptions get easily skewed toward tattoos being markers of deviance. Continue reading