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Journal articles on the topic 'Totemism'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Dhewangga Priatmojo and Sartini. "UNSUR-UNSUR TOTEMIK PADA PATUNG LORO BLONYO." Jurnal Budaya Nusantara 6, no. 3 (March 30, 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 the Javanese cultural products that contains totemism is the Loro Blonyo statue. The Loro Blonyo statue is usually placed around the central of the senthong room, which is a special room that is sacred in a traditional Javanese house, usually located in the middle room, and functions as a place to store heirloom objects as well as functioning as a place to carry out good rituals that have religion aspect or other mystical beliefs for the owner. Loro Blonyo is believed to be an object that has good luck, as well as a means to achieve the hope of fertility of offspring and prosperity in life. The aim of this research is to analyze the totemic elements contained in the Loro Blonyo statue. Keywords: Loro Blonyo, Senthong Tengah, Totemism, Javanese Culture

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2

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 (December 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 features of artistic imagery of the paintings of the artist Kozhagulov Tokkozhi, dedicated to totem animals. Materials and Methods: This methodology implies a deep knowledge of the history of totemism, the study of its ancient origins based on the principle of meaningful continuity of cultural and historical experience. Results and Discussion We are talking about the recreation of the cult of totems as an experience of reproduction of ethno-cultural identity in modern conditions. Totemism is analyzed as a religious-social system in the space of modern culture, introduced into it based on a special methodology of recreation. Conclusions: The authors conclude that the artistic current of tobaism reflects the core of the spiritually forming creative method of the artist, in which beliefs and myths of our distant ancestors have found a reality, reflecting the system of spiritual, aesthetic and artistic values of the Kazakh ethnos. To substantiate the features of the emergence of a new artistic movement Tobaism.

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3

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 addressing totems in these two cases are the same. However, here we often see a modified totem: robots and computer models supersede animals. This is a new trend in the era of technical innovations, and there is reason to believe that it will continue to evolve.

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4

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 (June 11, 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 this manifestation of the institutional totems leads to their superficiality, with the result that a series of negative effects must inevitably ensue. To dispel the misunderstanding of the artistic connotation of the human-bird-eagle totems, it is necessary to promote our subjective consciousness through the self-conscious and speculative ideas in the individual totems in order to further liberate the life energy of humans in the contemporary spiritual construction. On the basis of Roland Barth's theory of symbol transmission, we attempt to investigate the notion that the individual consciousness represented by ancient totemic culture is power, which can assist in forming an understanding of the functioning in ancient culture.

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5

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-gier (animisme, totemisme, analogisme og naturalisme) og seks relationsformer (gave, bytte m.m.) med argumentation for deres relevans for religionsvidenskaben. De fire ontologier relateres til Robert Bellahs religionshistoriske stadier: Animisme og totemisme dominerer i tribale religioner, analogisme i arkaiske og post-aksiale religioner og naturalisme i den post-kristne modernitet.

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6

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, “ontological turn”). The second part of the article discusses the foundations of the prototype theory, particularly the issues of a non-Aristotelian way of generating categories and their structuring with the division into centre and periphery, as well as an idealised nature of prototype and prototype effects, and their application to the concept of totemism.

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7

Kirushikkah, Rajendran. "Totemism in Religious Theories: A Social Anthropological Perspective." Indian Journal of Tamil 3, no. 4 (November 5, 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, and stability of Totemic worship, which is one of religious worship, from a social and anthropological point of view.

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8

Öztürk, Emrah. "Re-Defining the Villain in A Song of Ice and Fire from the Aspect of Totemism." Religions 11, no. 7 (July 16, 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 totemism, and will use totemic signs and values for my analysis. Firstly, I will establish a relationship between totemism and the Old Gods. Conceptions such as ‘sacred totem animal’, ‘totem as an emblem’, ‘restriction of incestuous intercourse’, and ‘spirits’ will be useful for comprehending the Old Gods. Furthermore, I will try to analyze the narration with the elements of totemism. Lastly, in the light of this examination, I will try to explain what theWhite Walkers represent within the narration.

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9

Jones, Rhys. "From Totemism to Totemism in Palaeolithic Art1." Mankind 6, no. 9 (May 10, 2010): 384–92. http://dx.doi.org/10.1111/j.1835-9310.1967.tb01024.x.

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10

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 (July 19, 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 experiment comprised 40 Junior Secondary School students of ages 12-14 (treatment, n=20; control, n=20) randomised from 60. The subject foci were; (i) Cultural Studies; Igbo, Social Studies and Agriculture, and (ii) Art; Fine art, Poetry and Drama. Three study instruments were used; (i) Igbo Totemic and Mythological Illustrations Scoring Chart (ITMI-SC), (ii) Igbo Totemic and Mythological Illustrations Mean Rating Table (ITMI-MRT), and (iii) Igbo Totemic and Mythological Illustrations Post-test Impact Assessment Mean Rating Table (ITMIPIA-MRT). The post-test course tagged; Igbo Totemic and Mythological Illustrations Post-test Impact Assessment Test (ITMI-PIAT) involved the treatment and control groups in a free-topic choice of artistic contents. Findings showed that the treatment group progressed in cultural studies with artistic illustrations and subsequently explored Igbo mythological contents freely in art. During the ITMI-PIAT post test, the treatment group excelled beyond the control group members who were significantly atelic. It is recommended that teachers adopt artistic pedagogies for ethnographical studies while injecting traditional contents in art learning processes.

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11

SAHOO, RANJU HASINI, and ANIL KUMAR. "Understanding Totemism of Oraon in the light of environmental conservation." International Review of Social Research 9, no. 2 (October 30, 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 reveals the inextricable role and functions of clan totems in the social system of the Oraon community.

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12

SAHOO, RANJU HASINI, and ANIL KUMAR. "Understanding Totemism of Oraon in the light of environmental conservation." International Review of Social Research 9, no. 2 (October 30, 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 reveals the inextricable role and functions of clan totems in the social system of the Oraon community.

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13

Coulam, Nancy J., and Alan R. Schroedl. "Late Archaic Totemism in the Greater American Southwest." American Antiquity 69, no. 1 (January 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 functioned as increase totems whereas the Green River-style functioned as social totems. This is the first example of increase totemism reported for the region. Ritual and social attitudes toward the animal and totem eventually ended and the last split-twig figurine was discarded around 1250 B.C.

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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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15

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 (April 30, 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 the data, along with qualitative descriptive and interpretative methods. Analysis revealed differences between the meaning of tattoos shown in the Yakuza games and those existing in the real world. Kiryuu’s dragon tattoo represents the burden of responsibility; Nishiki’s koi tattoo represents the burden of being a great individual; and Majima’s tattoo represents an emotional burden. Thus, the entities shown in those irezumi can be said to represent psychological burden and influence their bearers’ as personal totems.

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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 cross-cultural anthropological studies. Disparate Ontologies? focuses on the interpretive suitability of the concepts of animism and totemism as comparable variables in comparative analysis by investigating a sample of traditional indigenous societies from the northernmost Northern Hemisphere. The work focuses on ethnographic examples of animism and totemism, as well as cyclical rebirth eschatology and forms of perspectivism in an attempt to provide insights into the similarities and differences of ontological reckonings among diverse peoples across the North.

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17

Phillips, Susan A. "Gang Graffiti as Totemism." American Anthropologist 123, no. 2 (February 24, 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 (April 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 in other cultural themes such as totemism and records of everyday foraging. Shamanism and totemism are, however, two of the most pervasive indigenous theories of being to have been discussed in the anthropological literature. The word totem comes from the Ojibwa, a native North American people, while the word shaman comes from the Tungus of central Siberia. Their use cross-culturally to refer to types of religion (i.e. shamanism and totemism), is an artefact of anthropology. Shamanism can be applied to customs that are inferred to have arisen independently in different parts of the world; customs in a single circum-arctic culture area; or scattered survivals from an allegedly original human condition. The cross-cultural validity of shamanism has been considered by Eliade, Lewis, Hultkrantz and Vitebsky. Shamanism refers to the use of spirits as guardians and helpers of individuals, contacted through trance. The validity of totemism as a cross-culturally-valid category has been vigorously debated in anthropology. It is generally agreed to refer to the use of animals or plants as emblems or guardians of social groups celebrated in ritual. The rationale of totemism is that each group is identified with a different species; the significance of each species derives from its place in the cognitive structure. Group A is kangaroo because it is not emu or python. While Durkheim interpreted totemism as the original human religion, Lévi-Strauss persuasively argued that totemism is a product of human cognition, which has developed independently in North America, Australia and Africa.

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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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20

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 (February 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. Methodology: This study which was guided by qualitative methods using in-depth interviews, focus group discussions and participant-observations; purposively selected 45 participants based on their knowledge on the subject area across three ethnic groups in Ghana. Findings: Findings showed that even though practices of totemism and deity worship by African Traditional Regions (ATRs) have aided environmental protection throughout the centuries, it is only coincidental as reasons behind the practices are spiritual and not born out of environmental consciousness or pragmatism. And that, practices of totemsim and deity worship are widely spread in Ghana and observed by all clans in the country. Recommendations: For effective environmental protectionism, it is recommended amongst other things that in addressing current ecological challenges, both modern scientific methods and indigenous traditional modes be synchronized efficiently. Findings in this article call for the festering of ideas amongst religious environmentalists, environmental institutions, governments and policy makers, towards the efficient management of environmental resources in the given circumstances.

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Shrestha, Omkareshwor. "Tokenism in Manandhars: An Ethnolinguistic Study." Gipan 3, no. 2 (November 1, 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, only three mills (Pakopukhudyami, Nhusahmi, and Casandomi) practice totemism.

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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 (July 30, 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 existing in Mandong Village. However, the Islam Kejawen is local narrative of totemism and then Islam Kejawen is undocumented and not inherited either in writing or oral tradition. The local narrative is futher undermind by the changes caused by education, modernity, and the development of puritan religious stream.

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23

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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24

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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С, Хишигтогтох. "ТОТЕМИЗМ БА МОНГОЛЧУУДЫН ТОТЕМ ШҮТЛЭГ." Philosophy and Religious Studies 25, no. 580 (June 17, 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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Zuhroh, Ni'matuz. "PERILAKU SOSIAL BUDAYA POLITIK DAN AKTIVITAS RELIGI MASYARAKAT INDONESIA." J-PIPS (Jurnal Pendidikan Ilmu Pengetahuan Sosial) 1, no. 1 (December 30, 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 Konghucu. Sometimes, some people believe to witchcraft. Belief /religion of Indonesia people star from the simplest, for example fetishism, animism, pragmatism, and totemism. Belief and religion do not look traditional and modern societies even in Australia, America, and Africa totemism is a system that occupies the position as a religion and become the basis of social organization. J.G. Frezer in Totemism and Exogamy (1910)</p><p>Keywords: Political culture, System of Religion, and Witchcraft</p>

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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 (January 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 intention of showing that totems are a rich heritage as a source of history and social registers through which people can identify themselves. The study has been motivated by the Afrocentricity theory which values preservation of oral history as the natural way of storing information and historical realities in many African societies.

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Cancino Perezluna, Rodrigo. "Feminicidio, Totemismo y Simulacro." Miscelánea Filosófica αρχή Revista Electrónica 5, no. 13 (September 1, 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 ideáticos, emotivos y conductuales, que contribuyen a los preceptos axiológicos del mercado) y en las formas en qué éste acciona como eje intra e inter coactivo; apoyándose para ello, en distintas categorías filosóficas devenidas del psicoanálisis, el posestructuralismo y la teoría crítica posmoderna. Indirectamente, determina a la problematización de la mismidad narrativa del ego feminicida producida por la acción clínica de la Psicología, como el eje preventivo individual de toda violencia contra la mujer; así como a la deconstrucción discursiva de todas las unidades simbólicas que se activan para la normalización de la violencia en lo social, como eje preventivo colectivo

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Lucas, Kevin. "A Parasociology." Religion and the Arts 24, no. 3 (July 31, 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 article posits that Genet’s “parasociology of religion” demonstrates the way in which Durkheimian sociology of religion can offer insight into ostensibly secular contemporary practices, including those of fan communities.

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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 (November 2015): 286–94. http://dx.doi.org/10.1037/rel0000035.

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Alinei, Mario. "Evidence for Totemism in European Dialects." International Journal of American Linguistics 51, no. 4 (October 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 (September 1985): 15–24. http://dx.doi.org/10.1111/j.0022-3840.1985.00015.x.

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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 harmonic synergy of a man and the nature envisages the author's interpretation of universal floristic symbols in the limits of paradigm "flowers" – "myth" – "poet", wherein the flowers acquire symbolic meaning of the eternity of life born in the cosmogony depths of mythological archaic. In the poetry of Lina Kostenko an amazing unification of the internal world of a man with the realities of the world of nature takes place, the natural elements turn into cosmogony forces that create the renewed mythical space, wherein the flowers are the symbols of time, live signs of times of year, and the color symbolizes life milestones of the poetess herself. Archaic mythological symbolic as an integral part of poetic text obtains a new meaning due to which an ancient past unites with modern times, floristic names are transformed into universal poetic symbols, disclose figurative world of poetry. The origins of floristic symbolic are enrooted into vegetation totemism, when the people respected different types of flowers and animals as prime ancestors, bestowed them with magic traits, chthonic semantics, considered them amulets and used separate types of plants as medicines or bloodless sacrifices in the gods' cults. A particular type of solar-floristic metaphor can be considered as a revelation of totemism, built on the grounds of metonymy, the majority of "floristic" lexemes, used by Lina Kostenko, stand as names for typical Ukrainian decorative plants, but the author's poetic arrangement makes every floristic composition of the poetess unparalleled.

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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 (August 19, 2018): 362. http://dx.doi.org/10.18542/amazonica.v10i1.5866.

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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 (May 28, 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 tribes dominated by a totemic social system. After analyzing that system, he concluded that totemism is the first form on which religion was established and that religion is a social phenomenon, i.e., created by society. In the context of discussing and evaluating the hypothesis, the study showed numerous methodological errors, the most important of which are: not accurately defining the concept of religion and relying on relative ethnographic observations, accurate or not, then generalizing the results without scientific evidence. In addition, the results obtained by the totemic hypothesis, the most important of which is that religion is of human origin, are rejected in the Islamic perception. This is due to it colliding with the grand faith facts in the Islamic belief, and that religion is of divine origin.

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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 (April 21, 2021): 75–81. http://dx.doi.org/10.37547/tajssei/volume03issue04-11.

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김경애. "Totemism expressed in Animation - focused on Animation." Journal of Digital Design 7, no. 2 (April 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 (January 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 (February 10, 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 (September 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 (October 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 (August 25, 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 (June 1990): 312–28. http://dx.doi.org/10.1002/j.1834-4461.1990.tb01558.x.

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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 (January 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 culture in content, seemed to indicate a consistent formal relationship between totem and clan. The iconic representation of so-called nature—the totem—seemed invariably the model for the representation of intra- or intergroup identity—for the clan.

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Hussein, Farah Diaa. "Arab society between Ideologicalization and Totemism The reasons for the fluctuation of Arab society between ideas and beliefs." Tikrit Journal For Political Science 2, no. 2 (February 28, 2019): 32. http://dx.doi.org/10.25130/poltic.v2i2.85.

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The concern of the Arab society in its confusion between Ideologicalization any ideas to the State Foundation, and between the Totemism and any beliefs and the role of religions in guiding the policy, how a society suffers from the swing between Ideologicalization and Totemism to master the art of state administration and guidance ??? . This is a crisis that the Arab society is suffering from. In 1993, in his book "Cultural Invasion or Intellectual Explorations," I describe the value crisis: "We live in our privacy until we begin to bask in our universality. We use the latest tools, but we reject the latest ideas and approaches. , We cling to the bone to the bone at the level of speech and speech, but we come out on them and we really and practice it.

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Hussain, Farah Dheaa. "Arab society between ideologization and totemism Reasons for the Arab society to fluctuate between ideas and beliefs." Tikrit Journal For Political Science 2, no. 2 (April 15, 2023): 27–52. http://dx.doi.org/10.25130/tjfps.v2i2.12.

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The concern of the Arab society in its confusion between Ideologicalization any ideas to the State Foundation, and between the Totemism and any beliefs and the role of religions in guiding the policy, how a society suffers from the swing between Ideologicalization and Totemism to master the art of state administration and guidance ??? . This is a crisis that the Arab society is suffering from. In 1993, in his book "Cultural Invasion or Intellectual Explorations," I describe the value crisis: "We live in our privacy until we begin to bask in our universality. We use the latest tools, but we reject the latest ideas and approaches. , We cling to the bone to the bone at the level of speech and speech, but we come out on them and we really and practice it.

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Korovkin, Michael, and Guy Lanoue. "On the Substantiality of Form: Interpreting Symbolic Expression in the Paradigm of Social Organization." Comparative Studies in Society and History 30, no. 4 (October 1988): 613–48. http://dx.doi.org/10.1017/s0010417500015462.

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The publication of Sir James Frazer's Totemism and Exogamy raised as many problems for anthropologists as it tried to solve: namely, why do symbols that stand for any social group become imbued with religious, ritual, social, and mystical significance, and how do these totemic conceptual systems relate to systems of action? More often than not, symbols of group unity—whatever the group—possess more than one dimension, and these dimensions are often hard to differentiate analytically and ethnographically. In the mainstream of anthropology symbols and their use have been deemed to reflect patterns of social organization. Within this paradigm the majority of authors treat the choice of symbol as either essentially arbitrary or deterministically compelled. We find that the old paradigm of symbol as a reflection of something essentially social—cultural inversion, as some authors would have it, or vaguely and vulgarly determined as others put it—is rather suspect.

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Endres, Johannes. "Totemismus und Gesellschaft." Scientia Poetica 22, no. 1 (December 1, 2018): 83–110. http://dx.doi.org/10.1515/scipo-2018-003.

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Abstract Sergei Eisenstein’s visit to Hollywood and Mexico, from 1930 to 1932, finds the famous director in rather unfamiliar territory. While his stay yielded little artistic output, in the form of an unfinished movie on Mexico, his theoretical reflections on American film and its foremost champions, Charlie Chaplin and Walt Disney, count among the most fascinating, yet also contentious elements of Eisenstein’s intellectual biography. A central part of his American aesthetics is his theory of »totemism«, which he develops in an intricate dialogue with the various encounters on his journey as well as from a plethora of literary references that seems to betray the agenda of his communist beginnings. The article argues that, despite its mystical overtones and logical contradictions, Eisenstein’s theory of »totemism« remains connected to his earlier convictions through an attempt to reconcile his new insights with a critical social or sociological theory.

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Kamoche, Ken. "Rhetoric, Ritualism, and Totemism in Human Resource Management." Human Relations 48, no. 4 (April 1995): 367–85. http://dx.doi.org/10.1177/001872679504800404.

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Róheim, Géza. "Totemism in Normanby Island, Territory of New Guinea." Mankind 4, no. 5 (February 10, 2009): 189–95. http://dx.doi.org/10.1111/j.1835-9310.1950.tb00232.x.

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