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Journal articles on the topic 'Totemism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Otaboyeva, Dilshoda. "Totemism in Uzbek Linguoculture: Ancestral Symbols and Modern Echoes." Journal of Universal Science Research "ZAMONAVIY TILSHUNOSLIK VA TARJIMASHUNOSLIKNING DOLZARB MUAMMOLARI" mavzusidagi xalqaro ilmiy-amaliy anjuman 3, no. 4 (2025): 69–72. https://doi.org/10.5281/zenodo.15290399.

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Totemism is an ancient belief system that establishes a symbolic relationship between humans and natural entities, such as animals, plants, or celestial objects. These totems often serve as emblems of clans, tribes, or social groups, embodying spiritual, cultural, and linguistic significance. In linguoculture – a field that explores the intersection of language and culture – totemism plays a crucial role in shaping myths, rituals, taboos, and even linguistic expressions.  This article examines totemism as a linguocultural phenomenon , analyzing its influence on Uzbek language,

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Dhewangga Priatmojo and Sartini. "UNSUR-UNSUR TOTEMIK PADA PATUNG LORO BLONYO." Jurnal Budaya Nusantara 6, no. 3 (2024): 353–64. http://dx.doi.org/10.36456/jbn.vol6.no3.8423.

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Abstract This research aims to describe the elements of totemism in the Loro Blonyo statue. Totemism is a belief and practice with based on the belief that involves glorifying or honoring totems, which can be animals, plants, and inanimate objects. Totemism is often found in indigenous communities or ethnic groups that have strong connectivity to nature and the environment around them. Javanese society has various cultures. There are also Javanese cultural products that contain totemic elements, which is these totemic products are still considered important for the supporting community. One of

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3

Gharbi, Myriam. "The Survival of Totemism in Yourcenarian Thought: A Way of Inhabiting the World." Lublin Studies in Modern Languages and Literature 49, no. 2 (2025): 1–9. https://doi.org/10.17951/lsmll.2025.49.2.1-9.

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Marguerite Yourcenar’s view of the relationship between physicality and interiority transcends the Cartesian divide and favours continuity between human and non-human. Although the reference to totemism remains timid, the woman of letters is interested in the tribe of Abenakis, and her library contains several books on totemic practices. It is also possible to glimpse a resurgence of totemic thought in her discourse or in her relation to certain animals. The survival of totemism in Yourcenarian thought would thus sketch a new way of inhabiting the world.

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Turganbayeva, Shakhizada, Yerkezhan Omarova, Saule Nurbay, and Svetlana Kirgizbekova. "Prerequisites for the emergence of the artistic movement of Tobaism in the fine arts of Kazakhstan." Innovaciencia 10, no. 1 (2022): 1–13. http://dx.doi.org/10.15649/2346075x.2972.

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Introduction: Based on the archetypal approach the authors of the article consider the preconditions for the emergence of one of the forms of ancient religion totemism and its reflection in the current tobaism at the present stage in the fine arts of Kazakhstan. The authors show that the development of totemism in the process of historical dynamics lines up in a sequential chain: the origin of religion - a complex of beliefs and rituals - totemism - religious and social system - remnants of totemism preserved in modern religions - transformations of totems images in modern art. Describes the f

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Medvedeva, E. I. "TOTEMISM CULT IN THE ERA OF TECHNICAL INNOVATIONS." Juvenis Scientia, no. 7 (2019): 22–27. http://dx.doi.org/10.32415/jscientia.2019.07.05.

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The article represents the study of the roots of religious totemism in modern advertisement. It has been noticed that the motives of marketers and advertising specialists who use totemic myths coincide with the motives of shamans who appeal to totems. Among them we can highlight the desire to get a kind of help from a totem animal, the desire to acquire the characteristics of an animal to adapt to the environment, and the need to expand the emotional background and unity with nature. Special attention is paid to advertising of innovative products - smartphones and cars. The motives for address

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6

Yan, Zhilong, and Aixin Zhang. "Metaphors for Personalization：Modern Analysis of Egyptian and Chinese Human-Bird-Combination Eagle Totem Art as." International Journal of Social Sciences and Humanities Invention 9, no. 06 (2022): 7042–50. http://dx.doi.org/10.18535/ijsshi/v9i06.01.

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Egypt and China were essential in the evolution of human totemic culture. This paper focuses on their imaginative usage of anthropomorphic metaphors. According to research on totemism, the Chinese have three totemic concepts: totem-kin, totem-ancestor, and totem-God. If the concept of "anthropomorphic metaphor" is based on a variant of philosophical or theological terminology to focus on the "bird-totemic system of artistic meaning," it can be determined that the creative function of the institutional totems is explicit and the creative function of the individual totems is implicit, and that t

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7

Lundager Jensen, Hans J. "Virkeligheder og religionshistorie: En introduktion til ontologier ifølge Philippe Descola." Religionsvidenskabeligt Tidsskrift, no. 71 (May 19, 2021): 1–33. http://dx.doi.org/10.7146/rt.v0i71.127008.

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 ENGLISH SUMMARY: A presentation of Philippe Descola’s model of four ontol-ogies (animism, totemism, analogism, and naturalism) and six forms of attach-ment (gift, exchange, etc.) and an argument for their relevance for the academic study of religion. The four ontologies overlap partly with Robert Bellah’s stages of cultural-religious evolution: Animism and totemism dominate in tribal religions, analogism in archaic and post-axial religions, naturalism (or natura-culturalism) in the post-Christian modernity. DANSK RESUME: En præsentation af Philippe Descolas model over fire ontolo-

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8

Czeremski, Maciej. "Totemism in the Scope of Prototype Theory." Anthropos 115, no. 2 (2020): 357–70. http://dx.doi.org/10.5771/0257-9774-2020-2-357.

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The article presents the concept of totemism as a prototype (as understood by Eleanor Rosch) of the phenomena characteristic of traditional thinking, i.e., as an idealised scheme structured by attributes of phenomena central to a given category. The first part of the article reviews the history of research on totemism, with emphasis on the reservations arising from the lack of coherence of “totemistic” forms. It covers the period of classic research, Claude Lévi-Strauss’s negation of totemism’s existence, as well as contemporary examples of the application of the concept (cognitive science, “o

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Kirushikkah, Rajendran. "Totemism in Religious Theories: A Social Anthropological Perspective." Indian Journal of Tamil 3, no. 4 (2022): 15–22. http://dx.doi.org/10.54392/ijot2242.

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From the point of view of Social Anthropology, the rituals associated with religion and its upright modes of worship convey something to each individual and society. Among the rituals, the totemism propounded by the author explains the origin of religion and explains in detail how its effectiveness is established in society. In particular, this study includes the issues of religious rituals, the origin of Totemic religion, Totemic worship, its characteristics, and the position of Totemic worship in society. Therefore, the purpose of this study is to explain the performance, characteristics, an

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10

Öztürk, Emrah. "Re-Defining the Villain in A Song of Ice and Fire from the Aspect of Totemism." Religions 11, no. 7 (2020): 360. http://dx.doi.org/10.3390/rel11070360.

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The confrontation between good and evil is one of the essential aspects of the fantasy genre. In George R.R. Martin’s epic fantasy novel series A Song of Ice and Fire (ASOIAF, 1996–2011), he approaches this conception from a critical point of view. Whilst Martin creates deep and challenging characters in his novels, he introduces the White Walkers to the audience as almost one-dimensional, classic antagonists. It can therefore be questioned whether this contradicts his approach towards the medieval ethos. In order to answer this question, I will approach the narration from the aspect of totemi

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11

Jones, Rhys. "From Totemism to Totemism in Palaeolithic Art1." Mankind 6, no. 9 (2010): 384–92. http://dx.doi.org/10.1111/j.1835-9310.1967.tb01024.x.

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12

Onuora, Chijioke Noel, Nkem Fortyunes Alu, Samuel Ogba Echem, Stephen Ezeh Ezike, and Jovita Charles Ogu. "ILLUSTRATIONS IN TOTEMISM AND MYTHOLOGY AS PANACEA FOR ENHANCING CULTURAL STUDIES AMONG IGBO SECONDARY SCHOOL STUDENTS IN NIGERIA." Advances in Social Sciences Research Journal 7, no. 7 (2020): 238–60. http://dx.doi.org/10.14738/assrj.77.8543.

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Totemism is the philosophy in which animals and inanimate objects called totems are accepted as harmless co-habitants of man. Myths are folkloric tales of origins and existence, which are as doubtful as they are credible. In assessing Totemic and Mythological Imagery for cultural studies, the study specifically sought to; (i) measure the extent to which Igbo cultural images can hold students’ attention during cultural studies, and (ii) explore Igbo totemic and mythological themes for traditional synthesis in art. The research was experimental and descriptive survey. The 4-week long vacation ex

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13

SAHOO, RANJU HASINI, and ANIL KUMAR. "Understanding Totemism of Oraon in the light of environmental conservation." International Review of Social Research 9, no. 2 (2020): 187–99. http://dx.doi.org/10.48154/irsr.2019.0018.

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The present paper explores how traditional knowledge of totemism of the Oraon tribe of Achanakmar-Amarkantak Biosphere supports the conservation of biosphere. Naming of the clan totems after plants, animals, and other objects of their daily needs or ecosystem reveals their special necessity to the bio-diversity inevitable for their survival and the need for their conservation. Each clan group has its own faith, taboos and other practices which protect these species expressed in the form of clan totem which supports conservation of bio-diversity and natural resources. Genealogical study also re

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SAHOO, RANJU HASINI, and ANIL KUMAR. "Understanding Totemism of Oraon in the light of environmental conservation." International Review of Social Research 9, no. 2 (2020): 187–99. http://dx.doi.org/10.48154/irsr.2019.0018.

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The present paper explores how traditional knowledge of totemism of the Oraon tribe of Achanakmar-Amarkantak Biosphere supports the conservation of biosphere. Naming of the clan totems after plants, animals, and other objects of their daily needs or ecosystem reveals their special necessity to the bio-diversity inevitable for their survival and the need for their conservation. Each clan group has its own faith, taboos and other practices which protect these species expressed in the form of clan totem which supports conservation of bio-diversity and natural resources. Genealogical study also re

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15

Coulam, Nancy J., and Alan R. Schroedl. "Late Archaic Totemism in the Greater American Southwest." American Antiquity 69, no. 1 (2004): 41–62. http://dx.doi.org/10.2307/4128347.

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Split-twig figurines, willow branches bent to resemble miniature animals and dating between 2900 B.C. and 1250 B.C., have been found at 30 Late Archaic period archaeological sites in the Greater American Southwest. Two different and geographically distinct construction styles, Grand Canyon and Green River, have been identified for split-twig figurines. Application of ethnographic analogy to the current split-twig figurine archaeological record supports the postulate that the two different styles of split-twig figurines served two different functions. The Grand Canyon-style figurines generally

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16

Bădocan, Ioana. "De la totemism la mască." Anuarul Muzeului Etnograif al Transilvaniei 31 (December 20, 2017): 279–89. http://dx.doi.org/10.47802/amet.2017.31.16.

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At the ancient peoples, the mask is the representation of the spirit of the ancestor, of the totemic animal and is connected with rites of initiation, agrarian and funeral rites. The mask, by its power, imposes on the bearer his own will because it is endowed with his own individuality. Dances with masks take place in agrarian, nuptials, of initiation, or funeral rituals, the participants being both the living and the dead, both divinities and the protective htoniene spirits.

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Harahap, Aqiilah Bilqiis Salsabiil, Dwi Susanto, Mibtadin Mibtadin, and Deny Tri Ardianto. "TOTEMISME PADA OBJEK IREZUMI DALAM SERI GIM YAKUZA: TATO SEBAGAI BEBAN PSIKOLOGIS." Paradigma: Jurnal Kajian Budaya 13, no. 1 (2023): 68–88. http://dx.doi.org/10.17510/paradigma.v13i1.1171.

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Totemism is a belief in an animal or plant’s guiding spirit that is linked to a person’s character and destiny. Totemism manifests itself in tattoos as body decoration and symbols of hope, such as Yakuza tattoos (irezumi). This research aims to reveal the representation and meaning of totemistic irezumi worn by three Yakuza characters (Kazuma Kiryuu, Akira Nishikiyama, and Goro Majima) in two Yakuza-themed game series: Yakuza 0 (2015) and Yakuza Kiwami 1 (2016). These games provided the primary data in the form of images and conversations. Ricoeur’s hermeneutic theory was applied to examine th

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18

Cheronoh, Fancy. "Revisiting African indigenous eco-spirituality and eco-solidarity: an autobiographical case of totemism among the Kipsigis." Journal of the British Academy 12 (September 3, 2024): 0. http://dx.doi.org/10.5871/jba/012.a30.

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African indigenous knowledge systems and ecologies have often been marginalised in global environmental discourses due to their ‘unscientific’ and non-empirical nature. There is, however, a growing appreciation that African cosmology and ecologies are spiritual, theistic, and ordered where one mode of existence presupposes all the others and that a balance must be maintained among the different forms of life for harmonious coexistence. One way of maintaining balance among the different forms of existence was through totemic taboos. Using the Kipsigis community of Kenya, particularly the belief

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Walsh, Matthew J., Sean O’Neill, Armin W. Geertz, Jesper Sørensen, Felix Riede, and Rane Willerslev. "Disparate Ontologies?" Religionsvidenskabelig Skriftrække, no. 2 (January 25, 2023): ix—102. http://dx.doi.org/10.7146/rvs.vi2.135749.

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Disparate Ontologies? Takes a critical look at Philippe Descola’s four-field anthropological model for ontologies among hunter-gatherer societies. Descola’s model juxtaposes animism, totemism, analogism, and naturalism as reflecting different expressions of interiority and physicality and queries those four ontological concepts as comparative units of analysis. While Descola’s Beyond Nature and Culture (2013) was a ground-breaking exploration of ontological ethnology and anthropological theory, the present work questions whether animism and totemism should be considered as comparable units in

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20

Phillips, Susan A. "Gang Graffiti as Totemism." American Anthropologist 123, no. 2 (2021): 263–77. http://dx.doi.org/10.1111/aman.13538.

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Layton, Robert. "Shamanism, Totemism and Rock Art: Les Chamanes de la Préhistoire in the Context of Rock Art Research." Cambridge Archaeological Journal 10, no. 1 (2000): 169–86. http://dx.doi.org/10.1017/s0959774300000068.

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Les Chamanes de la Préhistoire: Transe et Magie dans les Grottes Ornées, by Jean Clottes & David Lewis-Williams, 1996. Paris: Éditions Seuil; ISBN 2-02-028902-4 hardback 249FF, 110 pp., 114 colour ills.The Shamans of Prehistory: Trance and Magic in the Painted Caves, by Jean Clottes & David Lewis-Williams, 1996. New York (NY): Harry N. Abrams; ISBN 0-8109-4182-1 hardback, US$49.50, 120 pp., 116 colour ills.Jean Clottes and David Lewis-Williams' recent book Les Chamanes de la Préhistoire builds on a body of rock art research which has come to dominate the field, marginalizing interest i

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Vinokurov, Aleksandr Danilovich. "Totemic representations in the Yakut genealogical traditions: images and plots of local communities (based on documented genealogy)." Человек и культура, no. 6 (June 2024): 122–32. https://doi.org/10.25136/2409-8744.2024.6.72834.

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The subject of the research is the study of totemic representations in the Yakut genealogical traditions. Purpose: to present a comprehensive description of totemic representations in the historical and genealogical aspect, including the study of the features of totemic beliefs, the definition of the relationship of tribal structure and totemism among the Yakuts. The research's source base is represented by a wide range of published and unpublished documents. Unpublished materials have been identified in the National Archives of the Republic of Sakha (Yakutia). The methodological basis of the

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Sulaimankulova, M. B., and N. A. Jumashova. "IMAGE OF ANIMAL TOTEM SYMBOLS THE WORLD IN THE EPIC "MANAS"." Herald of KSUCTA n a N Isanov, no. 4-2020 (December 23, 2020): 588–92. http://dx.doi.org/10.35803/1694-5298.2020.4.588-592.

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The article discusses the issue of a comprehensive analysis of the animal world, presented in the epic "Manas", as one of the scientific problems. Along with the figurative system in the epic, the diverse world of animals is widely represented. One of the branches of totemism is made up of animals that cannot be avoided. Not only their individual images are given, but also their diverse functional properties are revealed. An attempt is made to define and analyze the totemic properties of animals in the epic "Manas" in the versions of the narrators of the epic S.Karalaev, S.Orozbakov.

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Benson, George. "AFRICAN TRADITIONAL RELIGION AND NATURAL RESOURCE MANAGEMENT: THE ROLE OF TOTEMS AND DEITY WORSHIP IN GHANA." American Journal of Environment Studies 4, no. 1 (2021): 13–37. http://dx.doi.org/10.47672/ajes.652.

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Purpose: The exploitative tendencies of human activities have hugely hampered the environment, diversely. To that end, the international community has adopted several devices that are mainly anchored on law, ethics and religious doctrines to address the challenges. This paper looks at the relevance of religion towards environmental conservatism. In that regard, the main objective of the study was to ascertain how Traditional African Religious practices, in particular totemism and deity worship, do enhance the sustainable utilization of natural resources and the preservation of ecosystems.&#x0D

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Syamsuddin, Muh. "Totemisme dan Pergeserannya: Studi Terhadap Tradisi Lokal di Sendang Mandong, Klaten, Jawa Tengah." RELIGI JURNAL STUDI AGAMA-AGAMA 13, no. 01 (2018): 96. http://dx.doi.org/10.14421/rejusta.2017.1301-06.

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Totemism that Emile Durkheim calls the origin of belief in the sacred, is also found in Sendang Mandong, Klaten, Central Java. Bulus as a totem is a representation of a local mythological figure, Kyai Gringsing. Reverence for this mythological figure not only helps the conservation of the environment, especially water resources, but also breeds a tradition that run for decades. The tradition includes the merit sendang wayangan, mangan bulus for the bride, and offerings. The tradition is also a form of ecounter between totemism with the influence of Islam. As the result, Islam Kejawen is existi

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Shrestha, Omkareshwor. "Tokenism in Manandhars: An Ethnolinguistic Study." Gipan 3, no. 2 (2017): 200–218. http://dx.doi.org/10.3126/gipan.v3i2.48922.

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This is an ethnolinguistic study of Manandhars of Kathmandu. Manadhars ‘the oil pressers’ locally called them Saemi, are the chunk of Newar society in Nepal. They are scattered in seven major oil pressing mills in Kathmandu, Bhaktapur, Kabhre, hence called them Nhaesah saemi (the oil pressers of seven mills). Besides, they play the traditional musical instruments. They are identified or differentiated with totems, which are based on their profession, physique, nature, locality, which is called Kunam or Binamin short for kulnam (clan name) and bishesnam (special name). Among the seven mills, on

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С, Хишигтогтох. "ТОТЕМИЗМ БА МОНГОЛЧУУДЫН ТОТЕМ ШҮТЛЭГ". Philosophy and Religious Studies 25, № 580 (2023): 62–66. http://dx.doi.org/10.22353/prs20231.7.

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Ancient religious forms have been handed down with a proper in the religion and culture of the nation. Traces of ancient religions are preserved even in modern religions. fetishism, magic, totemism, and animism existed In Mongolian religion for centuries. In this article, what is the position of totemism as a cultural phenomenon? In the religion and culture of the Mongolian ethnic group, it is a totem worship animal (wolf), tells how Mongolians represent wolves.

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Wang, Penglin. "Animal Totemism and Naming Taboo." Mankind Quarterly 54, no. 2 (2013): 201–28. http://dx.doi.org/10.46469/mq.2013.54.2.4.

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D, Maisuld. "Japanese totemism (snake as totem)." Mongolian Journal of Foreign Languages and Culture 16, no. 1 (2012): 241–47. http://dx.doi.org/10.22353/mjflc2012132.

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Zuhroh, Ni'matuz. "PERILAKU SOSIAL BUDAYA POLITIK DAN AKTIVITAS RELIGI MASYARAKAT INDONESIA." J-PIPS (Jurnal Pendidikan Ilmu Pengetahuan Sosial) 1, no. 1 (2014): 35. http://dx.doi.org/10.18860/j-pips.v1i1.6811.

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<p>In order to achieve the authority cannot be separated from political culture in society, political culture according Ranney, there are two main components of political culture, namely cognitive orientations and affective orientations. Meanwhile, Almond and Verba more comprehensive reference on what formulated by Parson and Shils about classification of orientation types, that political culture contains three components as follows: cognitive orientation, affective orientation, and evaluative. In Indonesia also has various religions including Islam, Christian, Hindu, Buddha, and Konghuc

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Cancino Perezluna, Rodrigo. "Feminicidio, Totemismo y Simulacro." Miscelánea Filosófica αρχή Revista Electrónica 5, no. 13 (2021): 1–19. http://dx.doi.org/10.31644/mfarchere_v.5;n.13/21-a01.

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En la intencionalidad de contribuir a la prevención del Feminicidio en México, el presente escrito propone una evaluación psicológica y filosófica de las bases biopolíticas que constituyen al Ego del sujeto feminicida. Desplaza el análisis del acto fuera del ámbito jurídico, para replantear su deconstrucción etiológica en preceptos referentes a la operatividad identificativa – significativa de la individualidad humana con su cultura. Enfatiza la influencia política del contexto social en la determinación narrativa del género (entendido éste como la cualidad adjetiva de ciertos procesos ideátic

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Tarugarira, Gilbert. "Dimensions of totemic history and its related accessories among the Gumbo-Madyirapazhe clan of Gutu, Zimbabwe." DANDE Journal of Social Sciences and Communication 2, no. 1 (2017): 18–28. http://dx.doi.org/10.15641/dande.v2i1.33.

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Ties of kinship traced through blood (consanguinity) are of fundamental importance to individuals because they enshrine historical content which cannot be ignored. The social recognition of these linkages through totems provides the individual with a blue print of interaction which forms a vital bas is for cooperation. This article challenges the so-called irrationality of totemism, taking an uncelebrated dimension of how the practice is crucial for tracing the history of a people and the cementing of domestic social relations. The study explores and traces the history behind toponyms with the

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Onyagholo, Azibalua. "Totemism, Toboo and Animal Speces Conservation in Kolo Creek Clan." African Journal of Environment and Natural Science Research 8, no. 1 (2025): 56–65. https://doi.org/10.52589/ajensr-hkyhqn8r.

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This study tries to examine totemism, taboo and animal species conservation in the Kolo Creek clan. It adopted textual, expository, analytical and empirical methods. The findings of the study revealed that the practice of taboo and totemism by families and communities in the Kolo Creek clan is an indirect form of animal species conservation. Therefore, it concluded that individuals, communities and the general public should be enlightened on the adverse effects of ending taboo and totem practice in Kolo Creek as this will lead to endangering of animal species.

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Palmer, Craig T., Ryan O. Begley, and Kathryn Coe. "Totemism and long-term evolutionary success." Psychology of Religion and Spirituality 7, no. 4 (2015): 286–94. http://dx.doi.org/10.1037/rel0000035.

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35

Alinei, Mario. "Evidence for Totemism in European Dialects." International Journal of American Linguistics 51, no. 4 (1985): 331–34. http://dx.doi.org/10.1086/465881.

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Neal, Arthur G. "Animism and Totemism in Popular Culture*." Journal of Popular Culture 19, no. 2 (1985): 15–24. http://dx.doi.org/10.1111/j.0022-3840.1985.00015.x.

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37

Lucas, Kevin. "A Parasociology." Religion and the Arts 24, no. 3 (2020): 290–317. http://dx.doi.org/10.1163/15685292-02403003.

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Abstract In 1956, American researchers Horton and Wohl coined the term “para-social interaction,” defined as the bond of intimacy that a consumer of media feels towards the “image” of the performer. Later developed into the notion of “celebrity worship” by researchers, “parasociality” has a relationship to the worshipful dynamics of totemism—in which the image of the animal exceeds the actual being in sacredness—as described by French sociologist Émile Durkheim. Discussing French author Jean Genet’s exploration of the unlikely forms of totemic worship common in the age of mass media, this arti

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Oliveira, Ana Caroline Amorim, Renata Freitas Machado, Thaiana Balbino Santos, Juliano Bonamigo Ferreira de Souza, and Morgane Avery. "A origem do totemismo – de Franz Boas." Amazônica - Revista de Antropologia 10, no. 1 (2018): 362. http://dx.doi.org/10.18542/amazonica.v10i1.5866.

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Mykhailova, Olena. "FLORISTIC SYMBOLICS OF LINA KOSTENKO POETRY." Bulletin of Taras Shevchenko National University of Kyiv. Literary Studies. Linguistics. Folklore Studies, no. 29 (2021): 21–23. http://dx.doi.org/10.17721/1728-2659.2021.29.5.

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The article considers floristic vocabulary of Lina Kostenko poetry in the linguocultulorogical aspect; mythological semantics and symbolic of floristic names were determined in the poetry collection "Three hundred verses"; the link between symbolic meaning of flowers with totemic beliefs, between chthonic semantics of vegetation, solar myths were studied, peculiar traits of poetic arrangement were analyzed. Conclusions were drawn on the original poetic model of the mythic space that unites the worlds of heavens and the earth, rich in floristic images, enrooted in ancient totemic beliefs. The h

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Bunyau, Angelane Mula, and Mohd Effindi Samsudin. "The Relevance of Durkheim’s Theory for Understanding The Religious Lives of Punan Bah." Sarawak Museum Journal LXXVI, no. 97 (2016): 43–78. http://dx.doi.org/10.61507/smj22-2016-mm7t-03.

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The objective of this paper is to explain the essence of religion based on Emile Durkheim’s theory in his book entitled The Elementary Forms ofthe Religious Life, (1912). Durkheim (1858-1917) an eminent sociologist,wasbomon15“'April1858inLouraine,France.Hisworks also focused on social facts ofthe daily lives ofa community, including The Division ofLabour in Society (1893), Rules of Sociological Method (1895), Suicide (1897) and The Elementary Forms ofthe Religious Life (1912). The Punan Bah is a community who live in the raral areas of Sungai Rajang, Belaga, Sarawak. Similar to other rural com

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Abdurakhmonov, Ibrokhim Rakhimovich. "The Interpretation Of Images On Dualism, Totemism, Animism And Fetishism." American Journal of Social Science and Education Innovations 03, no. 04 (2021): 75–81. http://dx.doi.org/10.37547/tajssei/volume03issue04-11.

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Alhussien, Hala, and Moh’d Al-khateeb. "The Totemism Hypothesis in the Origin of Religion: A Critical Study in the Light of the Islamic Faith." Jordan Journal of Islamic Studies 20, no. 2 (2024): 221–47. http://dx.doi.org/10.59759/jjis.v20i2.451.

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This study discussed the totemic hypothesis in the origin of religion using a descriptive critical approach. It included an analysis of the fundamental concepts it used, the methodology followed, and its most notable results, presenting a methodological scientific critique of them. The study revealed that Durkheim's hypothesis is based on the concept of religion in its social dimension, which is based on the existence of the sacred in society, and on the concepts of collective conscience and social phenomena. He relied on his studies about ethnographic information related to certain Australian

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Borneman, John. "Race, Ethnicity, Species, Breed: Totemism and Horse-Breed Classification in America." Comparative Studies in Society and History 30, no. 1 (1988): 25–51. http://dx.doi.org/10.1017/s0010417500015036.

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Totem: the iconic representation of a specific ordering of plant and animal species. Clan: the representation of a group identity. Totemism: the relationship between totem and clan. From Emile Durkheim and his nineteenthcentury antecedents to Claude Lévi-Strauss, the discussion of totemism has addressed the way in which people classify themselves with reference to the animal and plant world. This discussion began with the observation among different exotic peoples of the widespread practice of arranging certain animal and plant species into a pattern that, while differing from culture to cultu

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김경애. "Totemism expressed in Animation - focused on Animation." Journal of Digital Design 7, no. 2 (2007): 43–53. http://dx.doi.org/10.17280/jdd.2007.7.2.005.

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Lundblad, M. "The Animalizing Imagination: Totemism, Textuality and Ecocriticism." Interdisciplinary Studies in Literature and Environment 9, no. 1 (2002): 266–67. http://dx.doi.org/10.1093/isle/9.1.266.

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Hiatt, L. R. "Totemism Tomorrow: The Future of an Illusion." Mankind 7, no. 2 (2009): 83–93. http://dx.doi.org/10.1111/j.1835-9310.1969.tb00390.x.

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Pedersen, Morten A. "Totemism, Animism and North Asian Indigenous Ontologies." Journal of the Royal Anthropological Institute 7, no. 3 (2001): 411–27. http://dx.doi.org/10.1111/1467-9655.00070.

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Keller, Thomas, and Barbara Kaltz. "Cassirer and Mauss: Two Phantoms on Totemism." Germanic Review: Literature, Culture, Theory 80, no. 4 (2005): 321–35. http://dx.doi.org/10.3200/gerr.80.4.321-335.

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Abolarin, Isaiah Ola. "Totemism And Christian Religious Practices In Nigeria." International Journal of Humanities and Social Science 6, no. 4 (2019): 104–9. http://dx.doi.org/10.14445/23942703/ijhss-v6i4p114.

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Morphy, Howard. "MYTH, TOTEMISM AND THE CREATION OF CLANS." Oceania 60, no. 4 (1990): 312–28. http://dx.doi.org/10.1002/j.1834-4461.1990.tb01558.x.

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