Admin

Author's details

Date registered: July 9, 2010

Latest posts

  1. Art of Skin MD — February 21, 2019
  2. The Tattoo Shop – 14 Reviews – Tattoo – Yelp — February 20, 2019
  3. 100+ Small Hand Tattoos for Men and Women [2019] – Piercings … — February 17, 2019
  4. The Tattoo Runner Live long, Run on, Plant strong — February 17, 2019
  5. Tattoos and Your Mission — February 10, 2019

Author's posts listings


Page 3«..2345..1020..»

Jan
28

NYHC Tattoo The Latest in City Living

Location, location, locationmany people are willing to sacrifice space for location. Urban living can be great, everything is within reach, from entertainment to restaurants to close commute to the office. Smaller living can help us focus on what is really important. Instead of having an overabundance of material things, we can focus on relationships and experiences.

For the things that we do need, there are many storage solutions. Utilizing space that normally goes unused, is a great way to start. Using storage bins under the bed can be a place to store sheets, towels, and extra clothes. A free standing rod can be a place to hang more formal clothes that we dont need that often.

Another way to make the most of your space is to go vertical installing extra shelves in the kitchen for things you dont need to access that often. Or for things you do need to get to on a regular basis, just get a step stool.

Also using your furniture for multiple purposes. For example, you may not need a desk and a table, you can eat and work on the same surface. Over the bedroom door is a great place to install hooks, these hooks can be used for clothing. It is also a great place to hang an over the door mirror or shoe organizer. On the back of the bathroom door, you can install more hooks or rods, to be used for towels.

Some furniture is convertible in nature, such as a futon that can be used as a couch or a bed. This can be used for everyday or for guests, depending on your individual needs. Some beds lift up for storage or have built-in drawers. A closet organizer is an inexpensive option to make the most of your closet space.

Going digital can also help you have less stuff. Taking pictures of receipts and storing them in a file in your computer, or downloading digital books instead of buying and storing a book, also you can save recipes on your phone or computer instead of a written recipe.As we talked about before dual purpose is the way to go, a storage ottoman can be a place to keep shoes or clothing, or a cube organizer with bins can store a multitude of things and have a surface to display decorations.

Bunk beds or a daybed (with a pull out trundle) can be a way to maximize floor space and is a great option if you have children. In the bedroom, side tables with drawers are a great option to store things. If you dont have much room in the bathroom, you can put a shelf above the toilet, or a space-saving vanity for storage.

Tables with leaves or that fold up are also a great option, for saving space. Some people choose to forgo the kitchen table and opt for a coffee table that has a top that lifts up for eating.

A bench with storage can also be a good option, a bench can be used for seating at a table or in the living room. There are many options and benefits to living smaller.

Read this article:
NYHC Tattoo The Latest in City Living

Jan
28

10 Questions With the Tattoo Artist Who Just Inked Bulleit …

RCL Exclusive

Long the mark of outlaws, prisoners, and lovebirds with poor impulse control, tattoos are more mainstream in the U.S. today than perhaps theyve ever been.

But the talented women and men who are inking the nation are, for the most part, still somewhat of a mystery to your average Joe or Jill.

Fortunately,New York tattoo artistJess Mascetti who justcame up with one of four new tattoo-inspired designs that will gracethe iconic Bulleit bourbon bottleas part of the brandsFrontier Works collection was willing to shed a little light on her profession for the first installmentof the new 10 Questions With series fromRealClearLife.

A 10-year-pro (coincidentally enough),Mascettitattoos out of the East VillagesEast Side Inkand has inked a number of celebs though she doesnt like to brag on it. Im just here to tattoo, she said.

Mascetti sat down to answer 10 questions about her profession, her inspirations, and everything in between.

Heres what she had to say along with a small sampling of the sort of workMascetti, who has also worked as a professional illustrator and storyboard artist, does in her shop.

1. RealClearLife: How did you get your start in tattooing?Jess Mascetti: I have always been an artist. I was going to the School of Visual Arts and I was looking for a tattoo artist for a large piece on my back. I came across the work of Josh Lord and knew I wanted to work with him on the piece. The whole process took about two years, from consultation to completing the tattoo. During that time, I fell in love with tattooing. By the end of the tattoo, I had convinced Josh to take me on as an apprentice.

2. RCL: Whats the most important thing youve learned along the way?JM: Im still learning, I learn something newwith each tattoo.

3. RCL: Where do you go or turn to for inspiration in creating new designs?JM: Each piece is so vastly different depending on the recipient. If Im stumped I have a collection of 400-500 reference books from all cultures and art styles. My books are stacked all the way to the ceiling in my apartment in New York.

4. RCL: How does being a tattoo artist in the East Village compare to other areas?JM: I feel very lucky to be a tattoo artist here. The neighborhood is incredibly diverse with people from all different walks of life. Its always new and interesting being in this wonderful neighborhood.

5. RCL: Whats something interesting about your job people wouldnt realize?JM: The genuine human connection that you share, its a very intimate process. Someone is trusting you to create something on their skin so they can have it forever and be happy with it forever. I care for every person I collaborate with.

6. RCL: Do you have any tips or advice for someone who has never been tattooed?JM: Spend some time knowing what style you want. Do your research and find the artist thats right for you. Its so important to have a consultation first to find someone who gets your vibe. Everyone deserves the best tattoo they can possibly get from an artist that they really jive with.

7. RCL: Is there anything you wont tattoo onto someone?JM: Anything outside of my skill set everyone deserves the best possible tattoo. I would always recommend the best artist for the job.

8. RCL: What do you think is the most painful place to get tattooed?JM: The top of the foot. Its brutal. If you can get tattooed there you get tattooed anywhere.

9. RCL: Whats the most popular type of tattoo that you do?JM: I get a lot of requests for black and grey realism. Im most known for this style. My style varies depending on the piece and the person.

10. RCL: Anything else youd like to add or think people should know?JM: The work I do is for others. I love representing someones story.

Read the original here:
10 Questions With the Tattoo Artist Who Just Inked Bulleit …

Jan
28

Permanent Makeup FAQ – Society for Permanent Cosmetic …

Permanent Makeup What is it? Permanent cosmetic makeup is cosmetic tattooing. The specialized techniques used for permanent cosmetics are often referred to as micropigmentation, micropigment implantation or dermagraphics. The cosmetic implantation technique deposits colored pigment into the upper reticular layer of the dermis.See also Is Permanent Makeup for Me?How are Permanent Cosmetic Procedures Performed?Permanent cosmetics procedures are performed using various devices, including the traditional tattoo coil machines, the pen or rotary machine (includes the digital rotary machines) and the non-machine or hand device. The process includes a consultation, the application of pigment, and at least one or more follow up visits for evaluating the healed design work and color of the pigment.Who Benefits from Permanent Makeup? People who meet minimum age requirements and have the ability to heal properly from minor wounds can benefit from the liberating benefits of permanent cosmetics.Interest in this service spans the young to the more mature; those who desire a soft, natural enhancement to their appearance. It is especially valuable to people who cant wear traditional cosmetics due to allergies and skin sensitivities; active people who want to look their best for sports activities such as swimming, hiking, biking, tennis, aerobics; and those who dont want to worry about sweating off or reapplying cosmetics.Permanent Cosmetics also benefits the vision challenged who have difficulty applying their cosmetics; and others with dexterity related conditions such as arthritis, Parkinsons disease, multiple sclerosis, stroke survivors, and busy people who dont have time to spend applying and refreshing makeup throughout the day and evening.What Type of Permanent Cosmetic Procedures can be Done?Permanent Cosmetic procedures can be very subtle or dramatic depending on what you are looking for. Options include:

NOTE: Some of these procedures use more advanced techniques (para-medical techniques) and thus require an experienced technician with advanced training.

See also Is Permanent Makeup Really Permanent?

See also Permanent MakeupTattooing and The Truth and What Should I Expect?

Other less often reported side effects are difficult to determine due to the individuality of each persons biological system. This is why professional permanent cosmetic technicians require a client history profile be filled out to assess different factors that may contribute to your experience after the tattooing procedure has been completed.

View original post here:
Permanent Makeup FAQ – Society for Permanent Cosmetic …

Jan
27

The Secret Story of the Auschwitz Tattooist | Ancient Code

In 1942, a man called Lale Sokolov arrived in Auschwitz-Birkenau.

He was given the job of tattooing the prisoners the Nazi had marked for survival. His job was simple, yet unforgettable: scratching numbers into his fellow victims arms in indelible ink to create what would later become recognized as one of the most potent and terrifying symbols of the Holocaust.

As the Tetovier (tattooist), it meant he was a step further away from death than the other prisoners. Lale received a number of benefits such as a single room, extra rations, and free time when his work had been completed.

For the survivors, the numbers they wore printed on their skin were an indelible reminder of the horrors they had lived in the Nazi concentration camps. But for a man called Lale Sokolov, dubbed the Auschwitz tattooist, one mark changed his life forever.

Waiting in line to be tattooed, scared,afraid, shaking, was a young girl: Gita.

For Laleit was love at first sight.

Soon, he was determined not only to survive himself but to ensure that the girl he had fallen in love with instantly, Gita, did so too.

This is how one of the most life-affirming, courageous, unforgettable and human stories of the Holocaust begins: the love story of the tattooist of Auschwitz, written by Heather Morris, who worked for 3 years with the protagonist to rebuild their past. The incredible story of survival and romance born in the midst of the horror of the Holocaust was revealed in the book The tattooist of Auschwitz.

Its a story of love and hope in the middle of terror.

Lale Sokolov tattooed the arm of Gita Fuhrmannova in 1942while tattooing an all-female group of new arrivals.

I tattooed a number on her arm. She tattooed her name on my heart.

Shortly after having tattooed the number 34902 on her body, and thanks to the help of a guard Lale and Gita began exchanging letters.He had used his relatively privileged position to keep her alive by sending her extra food and messages through his personal guard, and having her moved to a better workstation.

Lale, a diminutive of Ludwighis real namearrived in Auschwitz at the age of 26.

He was born in Slovakia and was of a Jewish family. In the countryside, he learned the trade of a Frenchman named Pepan, and thanks to his knowledge of different languages, he was chosen by the Nazis as the successor of the old tattoo artist.

Between 1941 and 1943 he marked all the prisoners that were selected for survival, and thanks to this new position, he managed to escape death.

In 1945, Gita was able to leave the camp before the arrival of the Russians. Shortly after, Sokolov did the same.

That same year they were reunited and eventually got married.

After a while, they settled in Australia, where they had a son in 1961.

For years, Sokolov kept the secret of his past for fear of being seen as a collaborator of the Nazis.

It was only after his wifes death that he was encouraged to tell his whole story.

The book has been described as extraordinary moving, confronting and uplifting.

Lale Sokolovdied in 2006 and is survived by his son.

Continued here:
The Secret Story of the Auschwitz Tattooist | Ancient Code

Jan
27

Digital Fantasy Art: Digital Art Techniques – Painting Skin

Probably the most difficult part of any painting is the persons skin. It is quite a complicated subject which you could probably write a book on. I am certainly not an expert at it and I try to improve every time I start a new painting.

I am going to go over what I do and perhaps it will help you out of you are trying for something similar.

I actually have two different ways of painting skin so I will explain both and you can choose which one you like the best.

Technique 1 – Starting in black and white

The next stage is making your skin more realistic by putting other colours in there which are hard to see when looking. I always use references when painting but I do not usually stick to the colours they are. With a bit of trial and error you will get used to where the colours should go. It would be nice to say exactly what colour and where to put it but it is different every time you paint.

One easy way to get this stage without painting is use another tool from PS. Go to Image->Ajdustments->Colour Balance. This can change the colour of the shadows, midtones and highlights so it is pretty obvious what it does. So you are going to need to try a few things out here, e.g blue shadows and yellow highlights.

There are certain parts of the body that has lots of red in so choose a normal colour red and make sure the flow % is less than 5%, maybe even 1%. This means that when you paint very little of the paint will get on the skin..you only want a suggestion in most cases, not bright red. If you look below you can see some on her butt and shoulders – wherever the sun catches basically. Knees, Knuckles, Nose.

The skin is also reflective so when something colourful is next to it it will bounce off it. If you look carefully in places I have taken the colour right off the snake and put it into the skin. If the snake was green then you would see green reflecting off the womans skin. This goes for anything that is around the person, rocks, sky etc.

If the sky was bright blue and shiney you could use the same blue from the sky around highlights on the skin. One thing I learnt when painting skin is that the environment in which you place the person alters the skin considerably. So to make the skin look realistic it has to fit the colours that are around it and not just use the normal skin colours you expect.

Technique 2 – Starting in with colourThis is pretty similar to starting with grey but you need to make sure you choose the right colours from the start. You need to start with a set of at least three colours, dark, medium and light. If you do a google search for skin colours you will get plenty of sets to use rather than making your own.

Usually I use the grey technique now because it is easier to get the painting going and seeing what you have without worrying about colour. If you do too much colour on the person without touching the background you may have to redo a lot of the skin to match.

Either way it takes a lot of practice to learn where and how much of certain tones to use. Remember even though you want ‘colour’ into the skin such as blues and greens these colours are subtle and usually have a lot of grey in them too.

I do not think it is possible to read enough tutorials and help on skin so hopefully this page gives you at least one thing that helps. Good luck and let me know if you can improve any of the steps mentioned.

Read the original post:
Digital Fantasy Art: Digital Art Techniques – Painting Skin

Jan
26

Maori Traditions and the Mormon Church – new-era

Latter-day Saint missionary work did not begin in New Zealand until 1854, and even then progress was slow. Because of difficult conditions for the Church in Utah, the mission in New Zealand was an on-again, off-again operation until the late 1870s. By that time several branches of the Church had been established among the European part of the population. But little had been done by our missionaries to attract the native people, the Maoris, to the Church.

Most Maoris had been converted to Protestant and Roman Catholic Christianity by the 1850s; but because they believed they had been cheated in land deals by the whites, whom they called pakehas, the Maoris made war on the pakehas. These wars lasted from the late 1850s until the 1870s. When the wars ended, the time seemed to be right to take the restored gospel to this outstanding part of the Polynesian race.

When William Bromley was called as New Zealand mission president in 1881, President Joseph F. Smith told him that the time was right to take the gospel to the Maoris. The first successes among them came in 1883, but once the Maoris and the Mormons got together, Maori converts flocked into the Church.

By the end of 1884 the missionaries had firmly established the restored gospel among the Maori people. The next several years were very satisfying to most of the elders and sister missionaries (several couples were sent to New Zealand beginning in 1885). In August 1885, there were 16 Maori and 4 pakeha branches of the Church, and this number continued to grow steadily for the next 15 years. At the close of 1887, there were 2,573 Latter-day Saints, and by the turn of the century there were nearly four thousand members of the Church in New Zealand. Most of the Maori tribes, including large numbers in the north, around Whangarei and the Bay of Islands, had been introduced to the gospel. In 1901 there were 79 branches. Clearly, since the early years in Hawaii, the Church had not enjoyed so much success with a Polynesian people.

Why did the LDS Church appeal to the Maoris? On the surface the Maoris seem very little different from their Polynesian brothers and sisters elsewhere in the Pacific. But even though Polynesians of all island groups have taken well to the restored gospel, the Maoris appear to have been prepared in special ways for the coming of the Mormon missionaries.

In pre-Christian times the Maoris had a well-developed form of religion. Tohungas, or priests, supervised worship and all else that was involved in this primitive religious system. Sometimes these men took roles similar to the shamans of northeast Asia. They became mediums for the atua, gods, whom they served. In these roles, according to Eric Schwimmer, the tohungas would give oracles, cure diseases, and admonish their people.1 After the establishment of Christianity, however, some old tohungas continued to carry on their former practices but now claimed to receive their revelations from a different source. In other instances family patriarchs, village elders, and chiefs acted as prophets and were regarded with feelings of reverence and were credited with possessing supernatural powers.2 No fewer than five such men made prophecies concerning the coming to New Zealand of the true church. As a result of such prophetic utterances, a number of Maoris ultimately joined the Church.

Each instance of prophecy is of great interest to Latter-day Saints. Two of these can serve as examples. In 1830, the year the Church was organized, an aged patriarch named Arama Toiroa, who lived in the area of Mahia, gathered his children, grandchildren, and relatives together and gave them some advice. (At that time most of his descendants had joined the Church of England.) His people, who considered him a seer, listened carefully to what he said:

My dear friends, you must leave that church, for it is not the true church of the God of heaven. The church you have joined is from the earth and not from heaven.

Upon hearing this his people asked, Where then can we find a church where we can worship the true God?

Arama Toiroa answered, There will come to you a true form of worship; it will be brought from the east, even from beyond the heavens. It will be brought across the great ocean and you will hear of it coming to Poneke (Wellington) and afterwards its representatives will come to Te Mahia.

They will then go northward to Waiapu but will return to Te Mahia.

When this Karakia, form of worship, is introduced amongst you, you will know it, for one shall stand and raise both hands to heaven.

When you see this sign, enter into that church. Many of you will join the church and afterwards one will go from amongst you the same way that the ministers came even unto the land from afar off.

Fifty-four years passed before Aramas words were fulfilled. In 1884 Elders Alma Greenwood and Ira Hinckley brought the gospel to the Wellington area and then made their way to Hawkes Bay. There they were joined by President William E. Stewart, and together they traversed the path Arama had predicted. It was at Korongata, however, and not at Mahia, that Aramas descendants first accepted the gospel. Brother Whaanga described the day when the gospel was first preached to Aramas people:

In journeying northward they reached Korongata, where many of us were assembled on the Sabbath day.

Amongst the people who were there was a grandson of Arama Toiroa whose name was Te Teira Marutu.

The meeting was conducted by Elder Stewart and his friends. The services were opened with singing and prayer, and a Gospel address was delivered, after which they sang again, and Brother Stewart arose to dismiss with prayer. In doing so he raised both hands and invoked Gods blessing upon the people.

As soon as the grandson of Arama Toiroa saw this he arose and declared that this was the church of which his forefather prophesied which would surely be firmly established amongst the Maori people.

He and his wife applied for baptism, and they and their children were thus initiated into the Church by Elder Stewart.3

Subsequently the missionaries returned to Mahia and held meetings with other descendants of Arama Toiroa. After seeing the sign, these people said, This is indeed the church for us, for did not our revered forefather, Arama Toiroa, prophesy about it?

Largely as a result of this prophecy, every person in Korongata joined the Church, and a large number of Maoris in Mahia entered the waters of baptism.

In 1845 a second prophet, Toaroa Pakahia, spoke words similar to those of Arama.4 And again in 1877. Apiata Kuikainga, an ancestor of Stuart Meha who was a faithful leader of the Church in New Zealand for many years, predicted that when the true church came, its ministers would teach salvation for the dead. In 1885, when this doctrine was preached to the Meha family by Elders George S. Taylor and Edward Newby, they all desired baptism.5 In 1881 Elder John Ferris wrote that Maoris had told him that more than a year ago the king [Tawhiao] said a white man would come across the sea and preach to them the true gospel, and they affirm that they believe he [Ferris] is the man.6 Elder Ferris wrote to the Deseret News in Salt Lake City that three Maori chiefs considered him to be the man spoken of by the king two years before. He had come from a far country and would give them the good church.7 The complete text of King Tawhiaos prophecy was later quoted in the Improvement Era in 1932:

Our church is coming from the eastnot a church paid with money. Its ministers go two by two; when they pray they raise their hands. They will not come to go among the Pakeha (Europeans) but will dine, live, talk, and sleep with you. The sign will be the writing of the names of males, females and children. Those churches that have already come are nothing, but when these come that I speak about, do not disturb themthat will be your church!8

The Latter-day Saints interpreted the sign of writing names to be a reference to genealogical work and work for the dead. During 188586, 7 branches, having 537 souls, were raised up in the Waikato.

The best known and most important prophecy, as far as most New Zealand members of the Church are concerned, is that from Paora Potangaroa. In March 1881, Elder Matthew Cowley reported, a large convention was held among the Ngatikahungunu tribe. Many Maori chiefs assembled at Te Ore Ore, near Masterton, to discuss political, social, and religious problems. The established churches were well represented, but the chiefs shared a feeling of discontent about the lack of unity among them. Why, the natives asked, were there so many different churches within the bounds of Christianity? Which one should the Maoris join so that unity could again be restored among them?

After considerable debate and discussion, the chiefs decided to place the questionsspecifically Which of the churches is the church for the Maori race? Which of them should we join?before the most respected and wisest chief among them. This was Potangaroa, who, when asked the questions, answered with one word, Taihoa, which means wait. He retired to his own home and meditated, fasted, and prayed about the problem for three days. When he returned to the convention, he addressed his people, saying:

My friends, the church for the Maori people has not yet come among us. You will recognize it when it comes. Its missionaries will travel in pairs. They will come from the rising sun. They will visit with us in our homes. They will learn our language and teach us the gospel in our own tongue. When they pray they will raise their right hands.9

Potangaroa then asked Ranginui Kingi to write his words as he continued to answer the questions which had been put to him. He called the transcription of his words A covenant for remembering the hidden words which were revealed by the Spirit of Jehovah to Paora Potangaroa. We again quote from Elder Cowley, who translated the document: First, this is the day of the fulness (1881). Brother Cowley points out that later that year the fulness of the gospel was taken to the Maoris. Actually, President Bromley and his colleagues first visited a Maori village, Orakei, on March 6, 1881, ten days before the covenant was given to the Maoris at Te Ore Ore. Second, the year 1882 would be the year of the sealing (or the year they would learn the sealing ordinances). Third, the year 1883 will be the year of the honoringof great faithas it is written: render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor. (Rom. 13:7) In that year the Maoris began to honor the true God by rendering their dues to him and entering The Church of Jesus Christ of Latter-day Saints. Members of the Ngatikahungunu tribe, especially, began to enter the Church in large numbers. The Te Ore Ore Branch was organized on December 16, 1883.

The document concludes in these words:

This covenant is to be remembered by the generations which follow after us. And the fruits of that which is set forth above [in the covenants] arewe are the lost sheep of the House of Israel. [We will learn of] the scepter of Judah; of Shilo; of the king of peace; of the day of judgment; of the kingdom of heaven; of the sacred church with a large wall surrounding; of the increase of the race; of faith, love, peace, patience, judgment, unity. All this plan will be fulfilled by the people of Ngatikahungunu Tribe during the next forty years.

March 16, 1881Ranginui Kingi10

Elder Cowley identified the sacred church with a large wall surrounding with the Salt Lake Temple. He also pointed out that the only Maoris to participate in all the ordinances of the gospel during the next 40 years (until 1921), including the temple rites, were members of the Ngatikahungunu tribe. Later many members of other tribes participated in all blessings of the gospel.11

There is no question as to the authenticity of the prophecies of Potangaroa or of the document that Elder Cowley used. Potangaroa was well known in his time. In fact the Anglican hierarchy in New Zealand was aware of his activities as we have described them above, but concluded that he had not accomplished his ends.12

Shortly after leaving New Zealand in 1884, Elder Alma Greenwood wrote about Potangaroas influence. Many of the natives were led to investigate the new and somewhat strange religion, which had come in their midst. This, too, was in accordance with some predictions previously made by a Maori prophet: that in 1883, a new religion would come [at this time the restored gospel was unknown among the Maoris of the Wairarapa], and all other religions would be inferior to the new one. The prophecy and its literal fulfillment gave the gospel prestige and influence among that people.13

There were a number of other reasons for the Mormon-Maori connection. The Maori prophets identified some of the characteristics of the Mormon missionaries: In addition to traveling in pairs, eating, sleeping, and visiting with the Maoris in their homes, the elders also learned the Maori language so that they could understand the Maoris and their thinking. The elders willingly endured various privations and discomforts in order to remain among the Maori people. All this touched the Maoris with the sincerity of the new gospel messengers. Some elders sweated beside Maoris building chapels, schools, and halls, and almost all elders traveled through storms from time to time to reach isolated destinations. As Barker states it, The habitual enthusiasm, friendliness, devotion and sincerity of most of the elders impressed the Maoris. Both Mormons and Maoris placed high premiums on hospitality and friendliness.14

But the foregoing were but surface reasons for the Mormon impact on the Maoris. Ian Barker captures the essence of the Mormon-Maori connection in these words:

Important features of Mormonism appeared to have deep roots in Maori tradition. Conversion to Mormonism did not involve a sharp break with the past that conversion to Christianity had. To the Maori, the adoption of Mormonism implied a restoration of traditional sacramentals in a modified form. Historical, social, mythological and religious similarities enabled the elders and the Maoris to establish bonds of sympathy and understanding, which in no small part contributed to Mormon successes.15

Mormonism had a familiar ring to the Maoris. It must be remembered that by the time LDS doctrine was introduced to the Maoris, they were but one or two generations removed from their pre-Christian religion. Although most Maoris had given up the past, they still remembered many of their old traditions and practices. Even before Mormonism, the Maoris had turned to millennial faiths and various adjustment cults in an effort, generally a conscious one, to bridge the gap from the past to the present. Mormonism, too, emphasized the coming time of peace which would be ushered in by the Savior. Of great importance to the Maoris, as they discovered Mormonism and used it to make the adjustment to the pakeha world, was that the elders did not reject Maoritanga, Maori cultural traditions, in their entirety. The missionaries, too, believed that the Maoris were being brought again into a fold from which they had strayed, but from which they had not wandered too far.

Before 1865 the typical Maori probably would not have made any connection between the Maori God Io and the Mormon God Jehovah. Before that date Io was a secret deity who was known only to a few high-ranking tohungas. Io was the one god, the creator, omniscient, omnipotent, and uncreated. Although non-Mormon scholars have doubted that the idea of a supreme god in Polynesia antedated Christianity, LDS missionaries and members have always believed and even expected that the Polynesians would have a remnant of the truth as they knew it. It did not surprise the LDS to hear that Io reigned supreme over many other gods who carried out various functions in heaven and on earth. Nor did the concept of the hereafter, wherein the dead were ushered through one of four doors, rather than through the Pearly Gates or into hell, surprise the Mormons. They had always believed that men would be sent to many mansions, some to glory but most to one or another degree of happiness in accordance with their works and disposition. The atua or lower gods were generally identified with elements of nature, but there was a latent belief in anthropomorphism within the Maori religion. While sectarians struggled to remove all vestiges of such belief, the Latter-day Saints not only condoned but strongly affirmed that God the Father and Jesus Christ were immortal men, who looked like men, even though they were gods. All this seemed to make more sense to many Maoris than did the doctrines of mainline Christianity.16

The Maoris had intense interest in and love for their families. The Mormon concept of eternal families immediately appealed to many Maoris. They had long revered their dead, and when Christianity was brought to them, the Maoris feared for the pagan spirits of their ancestors. But unlike the orthodox missionaries, who could suggest no alternative to eternal burnings, the elders taught a message of hope and salvation.

Not only did the Mormon missionaries teach about salvation for the dead, but they also taught the Maoris the doctrine of eternal increase. The resurrection was to be a literal physical rebirth. Men would be men and women would be women; and husbands and wives, if they had been faithful in living the gospel and keeping the commandments, were promised the blessing of eternally producing offspring similar to whom the eternal parents had created.

The Maori tohungas had sought and received revelations from God. They considered it their responsibility to be seers and lived so that they could carry out this function. The tohungas also performed healings and exorcised evil spirits. These functions were also performed by village elders and patriarchs after the introduction of Christianity. Continuous revelation, healing, and exorcism were generally discounted by the Protestant and Catholic missionaries as being superstitions from a bygone era, or as parts of the gospel that were no longer in vogue. The Mormon elders, however, taught the necessity of contemporary revelation as well as of all other gifts of the Spirit as taught in the New Testament. A main tenet of the restored gospel was that the priesthood had been given again to man. Maoris accepted this idea, and as has been illustrated several times before (and could be shown by numerous examples even by 1887), many miraclesmostly healingswere performed by the elders.

Some Latter-day Saints suggested even before LDS missionary work was started among them that the Maoris were of the house of Israel. This may be explained by the fact that following the introduction of Christianity, the Maoris soon identified themselves with Judah. Then, as the competition for land became more intense between them and the pakehas, and particularly as the Maoris began to realize that they were coming out on the short end in most transactions, the persecutions of Judah became all the more real to them. When the Mormon elders began teaching about the history of the Church, it became evident that the Mormons, too, were a persecuted people. This helped to establish a bond between Mormons and Maoristhey understood each other.

But there was much more to the idea that the Maoris were of Israel than merely shared persecutions. Far more important was the Mormon belief that the Maoris, like their Polynesian brothers and sisters elsewhere, were literally of Abraham through his posterity who immigrated to the American continent, as is told in the Book of Mormon. Since the days of George Q. Cannon in Hawaii (185154), the Church leaders had more and more frequently alluded to the idea that the Polynesians were descendants of Lehi, the early Book Of Mormon prophet. Although the relationship between the Polynesian peoples and the adventurer Hagoth (see Alma 63:58) is not clearhe being a Nephite and the Polynesians appearing to be LamanitesChurch leaders have time and time again referred to the Polynesians as children of Lehi. In the Book of Mormon, 2 Nephi 4, father Lehi blessed the offspring of his evil sons Laman and Lemuel and promised them that their posterity would one day have all the blessings promised to Abraham. The Latter-day Saints believe this refers specifically to the blessing of membership in the Lords church and of holding the priesthood. Latter-day Saint missionaries believed and taught that the Maoris were chosen sons and daughters of Abraham. The elders expected the Maoris to accept easily the restored gospel and to assume their rightful place as leaders in the Church. There was almost no racial prejudice on the part of the Mormons toward the Maoris.

Although the first Maoris who were offered the priesthood were hesitant to accept it, it was not long before they assumed nearly all of the positions of leadership in the branches. Many Maoris were ordained to positions in the priesthood. In this way, the Mormon church became their own church. They led it, taught the members, blessed their own sick, and guided their own families through personal revelation.

After reading the foregoing, one might ask why the Lord would go to so much trouble for the Maoris. Why were they warned of the coming of the restored Church? Why did they find it so easy to accept the Church when it came? These are not easy questions to answer, and this writer does not wish to speculate. The only explanation I have found that answers these questions with authority is in a letter from the First Presidency, (Joseph F. Smith, Anthon H. Lund, and John Henry Smith), written to the Maori Saints on the occasion of their annual Hui Tau (conference) in 1911. In answer to the specific question as to why the Polynesians seemed to be more blessed and favored of the Lord than the Lamanites on the American continent, they answered:

The Lord directed their course away from this continent [America] to their [the Polynesian ancestors] island homes, that they might not be left to be preyed upon and destroyed by the more wicked part of the House of Israel whose descendants still roam upon this continent in a fallen and degraded state. This is the secret of the overruling hand of providence which has been over you all from that time until you received the gospel through the preaching of the elders, and until the present time.

And we repeat, the reason that few of the islands of the sea have been more highly favored and blessed in the Lord than those of your brethren of this continent is because of the worthiness of your forefathers who were led away and separated from their brethren of this continent, and because of the blessing of the Lord which has attended you, their children, from that time to the present.17

Chief Hori Kingi, 1884

When LDS missionaries arrived, European settlers were already influencing Maori dress and life-style

William M. Bromley, 1884

Elders Ira N. Hinckley, Jr., and Alma Greenwood were part of the proselyting force that learned the language and traveled two-by-two

Joseph F. Smith believed Maoris were blessed by God

Elder Matthew Cowley poses with Maori converts who repaid earlier missionaries by spreading the gospel themselves

Baptisms continue today (Photo by Don Horrocks.)

See the rest here:
Maori Traditions and the Mormon Church – new-era

Jan
26

Dress and Appearance

Your body is sacred. Respect it and do not defile it in any way. Through your dress and appearance, you can show that you know how precious your body is. You can show that you are a disciple of Jesus Christ and that you love Him.

Prophets of God have continually counseled His children to dress modestly. When you are well groomed and modestly dressed, you invite the companionship of the Spirit and you can be a good influence on others. Your dress and grooming influence the way you and others act.

Never lower your standards of dress. Do not use a special occasion as an excuse to be immodest. When you dress immodestly, you send a message that is contrary to your identity as a son or daughter of God. You also send the message that you are using your body to get attention and approval.

Show More

Immodest clothing is any clothing that is tight, sheer, or revealing in any other manner. Young women should avoid short shorts and short skirts, shirts that do not cover the stomach, and clothing that does not cover the shoulders or is low-cut in the front or the back. Young men should also maintain modesty in their appearance. Young men and young women should be neat and clean and avoid being extreme or inappropriately casual in clothing, hairstyle, and behavior. They should choose appropriately modest apparel when participating in sports. The fashions of the world will change, but the Lords standards will not change.

Do not disfigure yourself with tattoos or body piercings. Young women, if you desire to have your ears pierced, wear only one pair of earrings.

Show respect for the Lord and yourself by dressing appropriately for Church meetings and activities. This is especially important when attending sacrament services. Young men should dress with dignity when officiating in the ordinance of the sacrament.

If you are not sure what is appropriate to wear, study the words of the prophets, pray for guidance, and ask your parents or leaders for help. Your dress and appearance now will help you prepare for the time when you will go to the temple to make sacred covenants with God. Ask yourself, Would I feel comfortable with my appearance if I were in the Lords presence?

How does my testimony of the gospel influence my choice of clothing?

The rest is here:
Dress and Appearance

Jan
26

Lesson 6: Types, Shadows, and Symbols of Jesus the Christ

2Nephi 11:4; Moses 6:63Scriptural symbols of Christ

Show several pictures of well-known signs or symbols such as the following:

After students identify the meaning of each sign, ask them for examples of other easily recognized signs or symbols.

Divide students into pairs. Invite each pair to study and compare 2Nephi 11:4 and Moses 6:63. Ask them to discuss what these passages have in common and what they teach about Jesus Christ and the purpose of Gods creations. After the pairs have discussed their findings, ask the class:

How would you state a central truth recorded in these scripture passages? (Students should identify the following truth: All things were created to testify of Jesus Christ.)

What are some examples of things that have been given of God that are the typifying of (2Nephi 11:4), or symbolic of, Jesus Christ?

Tell students that all scriptures contain types, shadows, symbols, and similitudes of Jesus Christ. Explain that types, shadows, symbols, and similitudes are representations of greater realities. For example, the Liahona described in the Book of Mormon is a representation of the words of Christ. In this portion of the lesson, we will focus on types and imagery found in the Old Testament. Much of this imagery is in the form of people, objects, events, and circumstances (it might be helpful to write these categories on the board). Copy the following list of scripture references on the board, or provide it to students on a handout:

Old Testament Types, Shadows, and Symbols of Christ

Fulfillment in the Life of Christ

Genesis 22:114

John 3:16; 19:1618; Jacob 4:45

Exodus 3:78, 1012

Matthew 1:21; 2Nephi 6:17

Exodus 12:3, 57, 1314, 46

John 1:29; 19:14, 3136; 1Peter 1:1819

Exodus 16:1415, 18

John 6:510, 4851

Leviticus 8:15, 30; 17:11

Hebrews 9:22; 13:12

Leviticus 16:26, 17

Hebrews 9:612; 10:1112

Leviticus 22:1922

Hebrews 9:14; Doctrine and Covenants 20:22

Numbers 21:49

John 3:1415; Helaman 8:1315

Jonah 1:17; 2:10

Matthew 12:3840

Assign one or more students to study each set of scripture passages and to prepare to explain the Old Testament symbolism and how it points to Jesus Christ. After sufficient time, ask students to report what they discovered.

If time permits, consider also discussing some of the symbols of Christ identified by Elder RussellM. Nelson of the Quorum of the Twelve Apostles in his article In This Holy Land (Tambuli, Feb. 1991, 1019).

As a class, discuss the following questions:

Why do you think all things have been created to represent or to symbolize the Savior?

What is the value of continually seeking to discover how all things testify of Jesus Christ? (Make sure students understand the following principle: We can learn more about Jesus Christ as we come to recognize the imagery, types, and symbols that testify of Him.)

How has something that symbolizes the Savior strengthened your faith in Him?

What could you do to recognize Christ in the symbols we have been given?

Explain that this segment of the lesson will focus on a different aspect of the gospel of Jesus Christ that contains symbols and images of Christ. Invite students to search 2Nephi 11:26, looking for those things that Nephi took delight in. You may want to suggest that they mark what they find.

Point out the phrase the covenants of the Lord in verse5. Explain that covenants and ordinances are an important part of Jesus Christs everlasting gospel. There are many elements of covenants and ordinances that are symbolic and teach about and lead us to Jesus Christ. Display the following statement by Elder BruceR. McConkie (191585) of the Quorum of the Twelve Apostles, and ask a student to read it aloud:

Every divine ordinance or performance ordained of God, every sacrifice, symbolism, and similitude; all that God ever gave to his peopleall was ordained and established in such a way as to testify of his Son and center the faith of believing people in him and in the redemption he was foreordained to make (The Promised Messiah: The First Coming of Christ [1978],28).

What is a doctrine or principle taught in this statement? (One possible answer is that we will see symbols of Christ in gospel ordinances if we look for them.)

How can this knowledge be helpful as we participate in gospel ordinances?

Invite students to study Romans 6:36 and 3Nephi 18:7, 11 silently, looking for symbols that refer to the Savior. Then ask:

To help students feel the truth and importance of learning to recognize types and symbols of Christ, ask questions like the following:

What is a symbol of the Savior that has great meaning to you?

How do you ensure that you notice this symbol?

How has seeing this as a symbol of Christ blessed your life?

Invite students to apply the principles in this lesson by inviting them to write down how they can better recognize types, shadows, and symbols of the Savior in the scriptures, in the ordinances of the gospel, and in their daily lives. Encourage them to select a day in the near future on which they will consciously look for images, objects, or events that remind them of the Savior. Encourage them to keep a list of what they find and to share their list with a family member or friend or perhaps through social media.

Go here to see the original:
Lesson 6: Types, Shadows, and Symbols of Jesus the Christ

Jan
24

Portland Tattoo Parlor – New Rose Tattoo

Let’s get started!

Our artists have a variety of styles, talents and artistic backgrounds. Please check out our portfolios and select an artist whose work complements the tattoo you are looking to get. Please call the shop at 503-236-7878todiscuss your tattoo a bit more and we can help steer you toward the right artist for the project. We have a $100 minimum. Tattoos under 3 hours are priced by the piece and are subject to a number of factors including size, detail, placement on the body, and style. Rates for larger pieces start at $160/hour. A non-refundable deposit is required to book an appointment. New Rose Tattoo is CASH only, except for deposits. We have an ATM inside!

Artists

Carrie graduated from Portland State University with a Bachelor of Arts Degree, with a focus on drawing and printmaking. After her completion, her desire to learn tattooing became a goal and a passion.

She enjoys getting to know clients, hearing their interests and perspectives on designs, as well as drawing the custom pieces that are soon to be tattoos.

In her spare time, you can find Carrie painting, knitting, collecting antiques, getting tattooed, meeting new friends, and spending time with family.

Hello, and thank you for reading my bio. My name is Jared and Ive been tattooing for 8 years. I specialize in bold, designerly tattoos and making up words, like designerly. Most of my work is based on the model of american traditional tattooing. Solid lines and lots of black make for a bold tattoo that will hold. I do pride myself however, on not being a one trick pony. I am well adept in the realm of Art Nouveau, Art Deco, Scientific Illustration, Cross Hatching, Stippling, Black & grey and nicely rendered script tattoos. I also have a very large Gnome collection and collect 18th century french antiques. I was just kidding about one of those. Can you guess which?

Zachary Bailey has been tattooing since 2009. He specializes in Japanese and American traditional, and also enjoys abstract. He is a full time tattoo artist, part time Pokemon trainer, and a space bounty hunter. He would love to hear about your ideas, and create magical tattoos!

Renatacreates beautiful, timeless pieces that will be considered by collectors a real work of art; permanent jewelry, to be treasured forever.Out of her mind and with an unique style, every design is crafted to fit properly with the flow of yourbody.

Im Marena! I have been tattooing since 2015. I specialize in blackwork but I enjoy tattooing other styles and can do them well! I have been drawing and painting for as long as I can remember; my favorite medium is pen and ink for its interesting variation in fine lines to bold. I tend to draw mostly dark or mystical subject matter like vampires, gorgons, bats, Victorian ladies, plants and insects! Im very excited to be at New Rose, and I look forward to working with you!

Many tattoos do not need a consultation before the appointment. For larger custom pieces however, a consultation with your artist is a good way to start. Consultations are scheduled, in-person meetings where you discuss your tattoo idea, review reference materials, placement on the body, estimates, etc. Its also a good way to meet the tattooist and make sure that they will be the right fitfor you to work with. Consultations generally take between 15-30 minutes and we do not charge for this service.

For your consultation, please bring PRINT OUTS (no pictures on your cell phone if possible, please) of any visual references or images you are attracted to that willhelp explain your vision for the piece you want to get. A little homework up front on your part really helps us draw the tattoo of your dreams!

Your artist will collect a non-refundable, non-transferable deposit from you to reserve your tattoo appointment and drawing time. The deposit gets applied to the cost of the tattoo at the final sitting. The deposit will be forfeited if you decide not to get tattooed, do not show up for your appointment, have excessive last minute reschedules, or if you change your ideamid-process, requiring new artwork and additional drawing time. Should you need to reschedule, we ask 48 hours notice to keep your deposit and have it follow you to your new appointment time.

Arrive rested and hydrated. Eat a meal or hearty snack before your tattoo and avoid alcohol. For larger tattoos and/or all day sittings, its a good idea to bring some food to fuel yourself throughout the day. There are also plenty of eateries in the area if you prefer.

Make sure you bring a valid, government issued photo ID (drivers license/permit or state ID, passport, military ID) showing that you are 18 or older.

We do not mind if you bring a friend or visitor, however we do have limited space and cannot guarantee that they will be able to sit with you during the duration of your tattoo. Please check in with your artist about bringing guests if you have further questions.

The life of your tattoo depends on the care it receives during the healing process!

Keep the bandage on overnight. Remove the bandage in the shower. Clean the tattoo gently with clean hands/fingertips and warm water; do not use a washcloth or anything abrasive. Use Cetaphil cleanser or another mild soap such as Dr. Bronners. Make sure the tattoo is clean until it is no longer slimy. Pat/blot dry with a clean paper towel and always let your tattoo air out about 15 minutes before applying any lotion. For the first day, let your tattoo air out until the evening.

DO NOT re-bandage your tattoo! Let it breathe with loose clean cotton clothing or exposed to the air (just not direct sun). Wash your hands and apply a small amount/light coat of a clean, fragrance-free lotion. We recommend applying Cetaphil or Curel 2 times a day maximum.

Always handle your tattoo with clean hands and dont let people touch your new tattoo!

Starting about day four, your tattoo will start to peel/exfoliate and the temptation to pick and scratch will be great. Dont do it! DO NOT PEEL, PICK OR SCRATCH. Itching can be relieved by applying a bit more lotion, or by gently slapping the tattoo. Use common sense. If it hurts, dont do it.

Once healed, preserve your piece of art and always protect your tattoo with sunscreen of at least 30 SPF.

The Tattoo is Your Responsibility. Use Common Sense!Feel free to call the shop or stop by if you have any questions

We are proud to host guest artists from some of our favorite tattooers around the globe.If you are an artist looking to do a guest spot here at New Rose, please contact us at cesmith35@hotmail.com, or call the shop 503-236-7878. Stay posted on our website for upcoming artists.

Most Recent Guest Artists

Tarvo Estonia

Barbara Efron Buenos Aires

Isabella Verri Los Angeles, CA

Sam McWilliams Vancouver, BC/San Francisco, CA

Amanda Go Berkeley, CA

Melissa Dean Frazier San Diego, CA

Go here to read the rest:
Portland Tattoo Parlor – New Rose Tattoo

Jan
24

Jack & Dianes Tattoo > Home

Welcome to Jack & Diane’s Tattooing

Welcome to the Web site of Jack & Diane’s Tattooing.Since 1981 Jack & Diane’s has become one of the premier Tattoo Studios in the U.S.This year (2017) will be our 36th year of tattooing here on the Coast.We would like to thank everyone that has walked through our doors.It has been a lot of fun and a great experience.We will continue our efforts to make your tattoo experience the best we can.

Phone Number: (228) 864-4764 / Email: jndtat2@cableone.net

Business Hours: Monday-Saturday 12-9. Closed Sundays

Like us on facebook @ Jack & Diane’s Tattoo.

Check out our Custom Chopper built by Jack. Click on the “About” link above.

Studio Tips:

Have a valid State issued ID if you plan on visiting us, it is a State law that you must be 18 to get tattooed.The piercing age is also 18 with the exception of the outer ear.

Children under 13 are not allowed in the Studio, unless getting ears pierced.

No photography without permission inside the studio. This includes cell-phones.

Please use cell-phone etiquette while in our studio, we cannot provide the service you desire if you are on the phone.

Due to our busy work schedule, if you are considering a custom design you must contact us a few days before you plan on getting the tattoo, so that we have ample time to draw the design.

Read more:
Jack & Dianes Tattoo > Home

Page 3«..2345..1020..»