Maori People and the "Moko" Female moko was basically confined to the chin and lips, although there were some exceptions as tattoos were placed on other places on the face and some women were tattooed as men. The chin and lip moko were designed to attract the opposite sex. It was considered to be the epitome of Maori beauty to have full blue lips. The song that was sung as a young woman got tattooed depicted the attitude towards those who did not get tattooed. It tells of what would be said to a girl who goes to find a mate and does not have moko: (soon it is done.) That thy lips may be well tattooed; ('tis quickly performed.) For thy going to visit the young men's houses; Lest it be said Whither indeed is this ugly woman going? Now coming hitherward. Keep thyself still, lying down, oh young lady, (round the tap goes.) That thy lips may be well tattooed, Also thy chin; That thou mayest be beautiful. Thus it goes fast For thy going to visit the houses of courtship, Lest it should be said of thee, Whither does this woman think of going with her red lips! "Who is walking this way?" (still it is revolving.) Give thyself willingly to be tattooed; Briefly it it over For thy going to the house of amusement; Also thou wilt be spoken of; "Whither goes this woman with her bare lips, Hastening hither, indeed, in that state?" (round it revolves.) It is done. It is tattooed. (soon it is indeed.) Give hither quietly thy chin to be imprinted; (nimbly the hand moves.) For thy going to the houses of the single men, Lest these words be said- "Whither goes this woman with her red chin, Who is coming this way?" (Linnell, 24-5) Because one of the most important parts of a girl's life was getting married and having children, it was critical that she made herself as eligible as possible. The facial moko was one way of doing this. Since moko also told about the bearer's rank, lineage, special skills and marriage status, it could also have been a way of advertising for a mate: 'look how marrying me could benefit you.'
Another part of the tradition of moko took place during funeral rites because moko was also characterized by indented scars: women were the "chief mourners at funerals"-- they cut their bodies with shells and rubbed moko dye into the wound as a personal rememberance of the person. Men had much more leeway regarding where they were tattooed. They could be tattooed on the face, and as low as the knee, although only important men could get tattooed on their foreheads, upper lips, or chins, and priests could only get a "small patch of moko under the right eye." Getting moko tested men's manhood. Sir John Lubbock once said: "The process... is extremely painful, particularly on the lips, but to shrink from it or even to show any sign of suffering while undergoing the operation was considered unmanly."
A man without moko was a 'papatea'-- a plain face-- and considered a nobody and an outcast. Male moko also served to attract females, which was again evident in the song that was sung while a man got his moko done. It discusses the girls who would be waiting for the tattoo to be done and how willing they would be to do favors for him afterwards, such as gathering food, and other things...
The moko was also used to frighten the enemy in battle and to identify dead (decapitated, oftentimes) bodies. The decapitated, embalmed heads of warriors who died in battle were often negotiation pieces in the aftermath of a war, while arrangements for peace were being made. It was a great tribute to a person to embalm his head after his death; whether death came in peace or war, heads became family heirlooms. With the coming of the white man and the subsequent conquering of the various Maori tribes, the practice of moko significantly diminished. Men began to grow facial hair, which was never allowed, for it would cover up their facial tattoos. Younger generations stopped getting tattooed altogether. Parents had to order their children to get tattooed.
The practice of moko is now being revived by young Maori who are disappointed in the lack of knowledge about their heritage and are seeking to reinstate the lost traditions that make their people unique. |