Totem
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A totem is any supposed entity that watches over or assists a group of people, such as a family, clan, or tribe (Merriam-Webster Online Dictionary [1] and Webster's New World College Dictionary, Fourth Edition).
Totems support larger groups than the individual person. In kinship and descent, if the apical ancestor of a clan is nonhuman, it is called a totem. Normally this belief is accompanied by a totemic myth.
Although the term is of Ojibwa origin, totemistic beliefs are not limited to Native American Indians. Similar totemism-like beliefs have been historically present throughout much of the world, including Africa, Asia, Australia, Eastern Europe, Western Europe, and the Arctic polar region.
In modern times, some single individuals, not otherwise involved in the practice of a tribal religion, have chosen to adopt a personal spirit animal helper, which has special meaning to them, and refer to this as a totem. This non-traditional usage of the term is prevalent in, but not limited to, the New Age movement, and the mythopoetic men's movement.
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[edit] Totemism
Totemism (derived from the root -oode- in the Ojibwe language, which referred to something kinship-related, c.f. odoodem, "his totem") is a religious belief that is frequently associated with shamanistic religions. The totem is usually an animal or other naturalistic figure that spiritually represents a group of related people such as a clan.
Totemism played an active role in the development of 19th and early 20th century theories of religion, especially for thinkers such as Émile Durkheim, who concentrated their study on primitive societies (which was an acceptable description at the time). Drawing on the identification of social group with spiritual totem in Australian Aboriginal tribes, Durkheim theorized that all human religious expression was intrinsically founded in the relationship to a group.
In his essay Le Totemisme aujourdhui (Totemism Today), Claude Lévi-Strauss argues that human cognition, which is based on analogical thought, is independent of social context. From this, he excludes mathematical thought, which operates primarily through logic. Totems are chosen arbitrarily for the sole purpose of making the physical world a comprehensive and coherent classificatory system. Lévi-Strauss argues that the use of physical analogies is not an indication of a more primitive mental capacity. It is rather, a more efficient way to cope with this particular mode of life in which abstractions are rare, and in which the physical environment is in direct friction with the society. He also holds that scientific explanation entails the discovery of an arrangement; moreover, since the science of the concrete is a classificatory system enabling individuals to classify the world in a rational fashion, it is neither more nor less a science than any other in the western world. It is important to recognise that in this text the egalitarian nature of Lévi-Strauss and his work is manifested in all its force, and more importantly Lévi-Strauss diverts the interest of anthropology towards the understanding of human cognition.
Lévi-Strauss looked at the ideas of Firth and Fortes, Durkheim, Malinowski, and Evans-Pritchard to reach his conclusions. Firth and Fortes argued that Totemism was based on physical or psychological similarities between the clan and the totemic animal. Malinowski proposed that it was based on empirical interest or that the totem was 'good to eat.' In other words there was rational interest in preserving the species. Finally Evans-Pritchard argued that the reason for totems was metaphoric. His work with the Nuer led him to believe that totems are a symbolic representation of the group. Lévi-Strauss saw Evan-Pritchard's work as the correct explanation.
[edit] North American totem poles
The mis-named totem poles of the Pacific Northwest of North America are in fact not totemic in nature, rather they are heraldic in nature. They feature many different designs (bears, birds, frogs, people, and various supernatural beings and aquatic creatures) that function as family or chiefly crests and to recount stories owned by those families or chiefs, and/or to commemorate special occasions.
[edit] Possibly totemic culture in ancient China
The Sanxingdui Culture in southern China, dating back more than 5000 years, possibly placed bronze and gold heads on totems. Chinese transliterates totem as tuteng (圖騰). Sanxingdui bronze masks and heads (radiocarbon dated circa 1200BCE) appear to have been mounted on wooden poles. It has been suggested by some that that totemic culture spread from ancient Asiatic populations to the rest of the world, although this is unlikely because totemic cultures in North America are estimated to be over 10,000 years old.
[edit] The ancient Polish "Rodnidze"
The "Rodnidze" known among the pre-Christian ancestors of the Poles is considered to have been roughly similar to the Totem as mentioned above.
Animals and birds appearing in historical times on the coats-of-arms of various Polish aristocratic clans are considered as possible remnants of such totems (see Ślepowron coat of arms, Korwin coat of arms, possible remnanats of a Raven-Rodnidze).
[edit] See also
- Animal worship
- Anishinaabe clan system
- Aumakua
- Charge (heraldry)
- Devak, a type of family totem in Maratha culture
- Moiety
- Tamga, an abstract seal or device used by Eurasian nomadic peoples
- Totem and Taboo by Sigmund Freud
- Nature worship
[edit] External links
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Wikimedia Commons has media related to: Totem poles |
- Celtic Totem Animals Discussion Group - Help us find ancient totem references & meanings.
- Totem Animals: Finding Your Animal Totem, Totemic Artwork
- Totem Spirit Animals: Discovering Animal Totems, Dictionaries, Feathers
- Historical Wonders of Sanxingdui
- Welcome to Sanxingdui (with history of excavation)
- Totems in Zimbabwe
