Is totemism a religion? Essay

defining what constitutes a religion is a difficult, if non an impossible quest. However, before ascertain whether or non certain belief- system of ruless and/or ritualized practices can be considered a religion, a definition is imperative. For our purposes, I am going to use the exceedingly elementary definition from Websters New Dictionary , A system of faith and worship. In The Elementary Forms of Religion, Emile Durkheim, a French Sociologist from the 19th Century, examines totemism in an effort to draw universals between all religions. Durkheim sets his focus on Australian totemism, be give it is the most primitive culture with the most resources available. From Durkheims perspective, the basis of totemism is to make out lasting societal bonds.Totemic tribes be assorted into clans whose unity results not from kinship, but from the religious relationship between the members. From Durkheims perspective, the totemism in this culture is based on the tabu relationships devel oped by the clans members in addition to any(prenominal) totemic unit, which is usually a ready or animals species mutual to the ara. If an entire society is based around its blessed ritualized practices, it is simply fair to consider those ritualized beliefs and practices as constituting a religion. Thus, the real oral sex is, can a society whose spirituality is based on kinship, and whose image of sacred lies only in the ties within the clan and not on a god or gods of some sort be considered a religion? The answer to this question is yes.Although totemic practices whitethorn not be familiar to umpteen Westerners, when real speculation is given to various totemic religions, it is easy to see the complexity that underlies many forms of totemism. In addition, when looking at the religions that argon common to us Westerners, can we really argue that our common religions ar more logical than theirs? Through the totemic principles of the universe, and the worshiping of idols, even out if these idols do not represent G-ds, it proves that totemism is most sure a religion.Durkeim uses totemism as a basis from which answers to our lingering questions about modern religions can be drawn. In our eyes, the question whether totemism has been more or less universal or not, is rather secondary. If it interests us, it does so before all be manage in studying it we hope to get out relations of a nature to make us understand divulge what religion is( Durkheim, 176). Durkheim is using totemism as the platform from which all new(prenominal) religions shall be comp ared to derive new and provoking ideas about religion.Durkheim believes totemism contains obvious religious qualities, even with the lack of a god or gods. Finally, that which we propose to study in this work is the most primitive and simple religion which it is possible to arrive ( Durkheim 176). Durkheim clearly considers totemism a valid although simple religion. Of course, this is only the o pinion of whiz, we essential delve into totemic rituals and beliefs before it can be proven that totemism is only as much of a religion as any other. beforehand arguing the attributes of totemism that allow it to be classified as a religion, a more thorough understanding of various totemic practices and the principles and beliefs behind those practices is necessary. The first and most prominent example that will be used to describe totemism, will be from the various Australian tribes draw by Durkheim. The critical belief in Australian totemism, is the notion that the totemic entity, whatever it may be, is sacred. The entity is thought to bestow sacredness on whatever carries its mark. The totemic entity is used to mark various objects such as stones, sticks, forest, etc. in various rituals. The totem is in fact a design which corresponds to the heraldic emblems of cultured terra firmas, and each person is authorized to bear it as proof of the individuation of the family to which it belongs ( Durkheim 180).It is true that we have symbols and emblems that represent our society, which we deem sacred. Is that notion really so outlandish? Many patriotic Americans would be offended by the anxious of the American flag, which is only an inanimate object to which we grant sacredness. This, however, is a nation and not a religion, but it is additionally quite common in many religions to revere objects. In Judeo-Christian religions, sacredness is assigned to a book, the Bible, among many other symbols from the Jewish Star to the Christian Cross.If the Bible is dropped or thrown down in many religions, it is seen as a direct criminal offence to G-d, and one must kiss the book to compensate. Notice, in addition the dropping of the o in G-d. To many religious Jews even writing the name beau ideal is considered highly offensive. Assigning value to an object is a common trace crosswise many religions, the difference is that the symbols used in totemism are not a representation for an actual god.Although the totemic emblem is not articulation of a god that bears gracious-like qualities, it is deemed sacred and thus must be some sort of a representation of high forces as opposed to higher beings. Totemic emblems are not only found on trees, in houses, on wood, etc, but in addition on the bodies of humans ( Durkheim 181). Whether they are mark on a body finished mutilation, scarring, and tattooing, or whether the totems is represented on jewelry and on clothing, the adornment of totems on humans is to that degree another feature of its sacred value. These totemic decorations enable us to see that the totem is not except a name and an emblem.It is in the course of the religious ceremonies that they are apply they are part of the liturgy so while the totem is a incorporated label, it also has a religious character. In fact, it is in connection with it, that things are classified as sacred or profane. It is the really type of sacre d thing (Durkheim 183). Sacred is used to mean the things that are unworldly which cause humans to revere while profane is simply worldly matter. one time again, the assignment of so much value that one deems it sacred is tell apart of religious qualities.Aside from the actual totemic emblem, there are other objects used in worship which are also considered sacred. The Arunta in particular, a tribe in Central Australia, uses an object called a churinga which is literally pieces of wood or polished stone, with the totemic entity marked upon it. Each meeting has a number of various churingas which sometimes bare a unscathed at one end where a thread made of human or opossum hair goes with. The thread allows the churinga to, when suspended, whirl into the air producing a humming noise which Durkheim compares to the toys of children ( Durkheim, 183, 119). These objects accompany rituals of any importance but also have a direct effect on the sacred and profane. The actual word churi nga translates to mean sacred, and women, children, and young men who have not yet been initiated are not granted access to these instruments of piety.Having access to these instruments could be considered constructive and negative. Certain churingas could not to be handled or viewed at by profane persons when not in use. Sometimes they were placed in undercover hiding locations where the sacred character of the churinga was so great that it communicates itself to the locality where they are stored ( Durkheim 184, 120). Additionally they had powers such as they could grow courage and vigor in combat, heal sickness, and ensure fertility of the totemic animal or establish etc ( Durkheim 184, 120). In all, the sacredness the clan placed on these object is more than unembellished and indicates the religious qualities of totemism.It is crucial to remember that the objects chosen to represent totemic symbols are in no way related to the actual symbol itself. The totem itself is n ot creating the religious timbreing, but is solely a means to make material the spirituality that bonds a clan. In other words, totemism really has nothing to do with the totem. Instead it is the accumulated experiences of the various social units that creates those intense lookingings of awe and dread that has caused religion to last throughout the ages. Durkheim rationalizes this by saying that most individuals are vulnerable to authoritative figures in societies. In other words, people are inclined to follow individuals who have earned some sort of respect.Durkheim believes that in group environments, the authoritative individual has the capacity to make other individuals feel as though they are experiencing something that can not be experience alone. People usually are incapable of distinguishing the cause of the intense feelings they are undergoing. Thus, the individuals in such a setting assume that it is some preternatural force that is the cause of their newfound spiri tual experience. The source of whatever is do those feelings of intensity is what is deemed sacred. The sacred comes in different forms in all religions. In most religions sacredness is assigned to a god or gods. In totemism, it happens to be a totem which symbolizes the sacredness of the kinship in a clan.An interesting perspective that Durkheim holds is that in practice totemic religion in particular arose out of tribal life style. Individuals in tribal societies lived in groups too small to create the type of religious forces recognized by Durkheim. They usually lived spread across vast landscapes. On various occasions social meetings would be held that may be considered large enough to be called a mass of people. In Durkheims opinion, gatherings of this sort would effervesce, meaning that the spirituality that lies in the bonds of the group would haoma creating an even larger sense of religious awe.The group environment would cause the essential production of excited behav iors and heightened emotions that propel belief in the sacred. A continuation off the previous belief, is Durkheims notion that sacredness is contagious. Through these group gatherings, Durkheim argues that the sacred is passed on by means of physical contact. This is proven through rituals that deem new things sacred when fey by previous instruments considered sacred.This is also common in Judaism where the Torah, the first five books in the Bible considered very sacred to the Jews, is touched by all those worshipping in the temple as a way of passing on the sacredness of the Torah to the members of the congregation. Catholics feel drinking booze that is blessed is equivalent to drinking the blood of Christ and thus feel they have attained a degree of sacredness through this ritual.Totemism is most certainly a religion, and bears all the qualities that many consider necessary before labeling something a religion. Durkheim used totemism to analyze the origins of religion in additi on to the role religion plays in aiding people in understanding present society. It has been made unambiguous that Durkheim considered religion essentially social viewing it from the eyes of a sociologist. In Durkheims mind, primal societies are where religion originated. He believed that although religion is only felt by individuals, it is an episode caused by a few factors. callable to the fact that religion is passed from generation to generation, the perspective that it is larger than any one person is created.The notion that it is larger than an individual allows individuals to become awe soft on(p) by its seemingly evident power. In addition, in unsympathetic societies such as the ones which employ totemism, religion is universal, meaning that everyone has the same belief system. The collectiveness ensued through the belief system creates a unity and spiritual bonds among the members of the clans. Lastly, Durkheim believed that individuals in closed societies really have n o other options but to believe in the religion taught to or experienced by them from an early age. Durkheim also touched on the fact that the forbidden and the unknown play considerable roles in understanding the essence of religion. Because totemism possesses and even exemplifies Durkheims opinions of religion, in addition to tired definitions of religion, it is only fair to label it as being one.