Totem

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. A ** totem ** is a stipulated ancestor of a group of [|people], such as a [|family] , [|clan] , group, lineage, or [|tribe]. [|[1]] Although the term is of [|Ojibwe] origin in [|North America], totemistic beliefs are not limited to [|Native Americans]. Similar totem-like beliefs have been historically present in societies 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 may refer to this as a totem. This non-traditional usage of the term is prevalent in the [|New Age] movement and the [|mythopoetic men's movement]. ==    ==

Totemism
Personal Totem of [|Mohegan] Chief [|Tantaquidgeon], commemorated on a plaque at [|Norwich, Connecticut]. **Totemism** (derived from the root //-oode-// in the [|Ojibwe language], which referred to something kinship-related, c.f. //o [|doodem] //, "his totem") is a [|religious] [|belief] that is frequently associated with [|shamanistic] religions. The totem is usually an animal or other natural figure that spiritually represents a group of related people such as a clan. Totemism was a key element of study 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. 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), the [|anthropologist] [|Claude Lévi-Strauss] argued 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 no 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, Lévi-Strauss manifests the egalitarian nature of his work. Lévi-Strauss diverts the theme of anthropology toward the understanding of human [|cognition]. Cultural flag of the [|Kanak] community, showing a //flèche faîtière// - a spear-like wooden totem monument placed atop Kanak traditional dwellings. 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 considered Evan-Pritchard's work the correct explanation.

Native North American Totems
Not including the totem pole, many Native North American tribes had or have traditions providing every person with nine different animals that will accompany them throughout life. These animals act as guides, surfacing in our lives depending on where we head and what we need at a given moment. One of those animals in particular is said to be your "totem animal;" it is the animal that is with you for life, both in the physical and spiritual world. Many people have a variety of different animal spirits but their "totem animal" is their main guide through life. [|[2]]

North American totem poles
Main article: [|Totem pole] A totem pole in Thunderbird Park, [|Victoria, British Columbia]  The mis-named [|totem poles] of the [|Pacific Northwest] of [|North America] are, in fact, not totemic in nature. Rather, they are [|heraldic]. They feature many different designs (bears, birds, frogs, people, and various supernatural beings and aquatic creatures) that function as crests of families or chiefs. They recount stories owned by those families or chiefs, and/or commemorate special occasions.

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 1200 BCE ) appear to have been mounted on wooden poles. Some scholars have suggested that totemic culture spread from ancient [|Asian] populations to the rest of the world. Others conclude that totemism arose separately in numerous cultures; totemic cultures in North America are estimated to have been more than 10,000 years old.

Korean JangSeung
A [|Jangseung] or village guardian is a Korean totem pole usually made of wood. Jangseungs were traditionally placed at the edges of villages to mark for village boundaries and frighten away demons or welcome people in. They were also worshipped as village tutelary deities. JangSeungs were usually carved in the images of Janguns (equivalent to Admirals or Generals) and their wives. Many JangSeungs are also depicted laughing but in a frightening way. Many of the villages felt that the frightening laughter of the JangSeungs would frighten away the demons because the JangSeungs have no fear.

Totem beads in the Himalayan region
In the Himalayan region as well as on the whole Tibetan plateau area and adjacent areas, certain beaded jewelry is believed to have totemistic capabilities. Tibetans in particular give much importance to heirloom beads such as [|dzi beads]. Though dzi beads were not produced in ancient Tibet, but by an unknown culture, most ancient dzi beads are owned by Tibetans. Different protective qualities depend on design, number of eyes, damage, color, shine, etc.

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. In historical times, scholars considered that the animals and birds represented on the coats-of-arms of various Polish aristocratic clans may have been remnants of such totems (see [|Ślepowron coat of arms], [|Korwin coat of arms] , possible remnants of a raven-rodnidze).