Totem

Author:Laxman Burdak, IFS (R)

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Totem (गणचिन्ह) is a spirit being, sacred object, or symbol that serves as an emblem of a group of people, such as a family, clan, lineage, or tribe. such as in the Anishinaabe clan system.

Variants

• Totemism
• Totemistic
• Doodem (from Ojibwe: ᑑᑌᒼ or ᑑᑌᒻ)
• Ototeman (Ojibwa word) meaning “one’s brother-sister kin.” (ओतोतमन)
• Tamga
• Totemistic Society (टोटेमिस्टिक सोसाईटी)
• Ganachinha (गण-चिन्ह)

Meaning

While the word totem itself is an anglicisation of the Ojibwe term (and both the word and beliefs associated with it are part of the Ojibwe language and culture), belief in tutelary spirits and deities is not limited to the Ojibwe people. Similar concepts, under differing names and with variations in beliefs and practices, may be found in a number of cultures worldwide. The term has also been adopted, and at times redefined, by anthropologists and philosophers of different cultures.

Contemporary neoshamanic, New Age, and mythopoetic men's movements not otherwise involved in the practice of a traditional, tribal religion have been known to use "totem" terminology for the personal identification with a tutelary spirit or spirit guide.

Totemism

Source - Britannica.com 'Totemism'

Totemism, system of belief in which humans are said to have kinship or a mystical relationship with a spirit-being, such as an animal or plant. The entity, or totem, is thought to interact with a given kin group or an individual and to serve as their emblem or symbol.

The term totemism has been used to characterize a cluster of traits in the religion and in the social organization of many peoples. Totemism is manifested in various forms and types in different contexts and is most often found among populations whose traditional economies relied on hunting and gathering, mixed farming with hunting and gathering, or emphasized the raising of cattle.

The term totem is derived from the Ojibwa word ototeman, meaning “one’s brother-sister kin.” The grammatical root, ote, signifies a blood relationship between brothers and sisters who have the same mother and who may not marry each other.

In English, the word totem was introduced in 1791 by a British merchant and translator who gave it a false meaning in the belief that it designated the guardian spirit of an individual, who appeared in the form of an animal—an idea that the Ojibwa clans did indeed portray by their wearing of animal skins. It was reported at the end of the 18th century that the Ojibwa named their clans after those animals that live in the area in which they live and appear to be either friendly or fearful. The first accurate report about totemism in North America was written by a Methodist missionary, Peter Jones, himself an Ojibwa, who died in 1856 and whose report was published posthumously. According to Jones, the Great Spirit had given toodaims (“totems”) to the Ojibwa clans, and because of this act, it should never be forgotten that members of the group are related to one another and on this account may not marry among themselves.

The nature of totemism

Source - Britannica.com 'Totemism'

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Totemism is a complex of varied ideas and ways of behaviour based on a worldview drawn from nature. There are ideological, mystical, emotional, reverential, and genealogical relationships of social groups or specific persons with animals or natural objects, the so-called totems.

It is necessary to differentiate between group and individual totemism. These forms share some basic characteristics, but they occur with different emphases and in different specific forms. For instance, people generally view the totem as a companion, relative, protector, progenitor, or helper, ascribe to it superhuman powers and abilities, and offer it some combination of respect, veneration, awe, and fear. Most cultures use special names and emblems to refer to the totem, and those it sponsors engage in partial identification with the totem or symbolic assimilation to it. There is usually a prohibition or taboo against killing, eating, or touching the totem.

Although totems are often the focus of ritual behaviour, it is generally agreed that totemism is not a religion. Totemism can certainly include religious elements in varying degrees, just as it can appear conjoined with magic. Totemism is frequently mixed with different kinds of other beliefs, such as ancestor worship, ideas of the soul, or animism. Such mixtures have historically made the understanding of particular totemistic forms difficult.

Group totemism

Source - Britannica.com 'Totemism'

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Social or collective totemism is the most widely disseminated form of this belief system. It typically includes one or more of several features, such as the mystic association of animal and plant species, natural phenomena, or created objects with unilineally related groups (lineages, clans, tribes, moieties, phratries) or with local groups and families; the hereditary transmission of the totems (patrilineal or matrilineal); group and personal names that are based either directly or indirectly on the totem; the use of totemistic emblems and symbols; taboos and prohibitions that may apply to the species itself or can be limited to parts of animals and plants (partial taboos instead of partial totems); and a connection with a large number of animals and natural objects (multiplex totems) within which a distinction can be made between principal totems and subsidiary ones (linked totems).

Group totems are generally associated or coordinated on the basis of analogies or on the basis of myth or ritual. Just why particular animals or natural things—which sometimes possess no economic worth for the communities concerned—were originally selected as totems is often based on eventful and decisive moments in a people’s past. Folk traditions regarding the nature of totems and the origin of the societies in question are informative, especially with regard to the group’s cultural presuppositions. For example, a group that holds that it is derived directly or indirectly from a given totem may have a tradition in which its progenitor was an animal or plant that could also appear as a human being. In such belief systems, groups of people and species of animals and plants can thus have progenitors in common. In other cases, there are traditions that the human progenitor of a kin group had certain favourable or unfavourable experiences with an animal or natural object and then ordered that his descendants respect the whole species of that animal.

Group totemism was traditionally common among peoples in Africa, India, Oceania (especially in Melanesia), North America, and parts of South America. These peoples include, among others, the Australian Aborigines, the African Pygmies, and various Native American peoples—most notably the Northwest Coast Indians (predominantly fishermen), California Indians, and Northeast Indians. Moreover, group totemism is represented in a distinctive form among the Ugrians and west Siberians (hunters and fishermen who also breed reindeer) as well as among tribes of herdsmen in north and Central Asia.

Tamga

A tamga,[a] or tamgha (from Old Turkic: 𐱃𐰢𐰍𐰀, romanized: tamğa, lit. 'stamp, seal'), was an abstract seal or brand used by Eurasian nomads and cultures influenced by them, initially as a livestock branding. The tamga was used as a livestock branding for a particular tribe, clan or family. They were common among the Eurasian nomads throughout Classical Antiquity and the Middle Ages. As clan and family identifiers, the collection and systematic comparison of tamgas is regarded to provide insights into relations between families, individuals and ethnic groups in the steppe territory.

The Totemistic Tradition among the Aboriginal tribes

The Totemistic Tradition among the Aboriginal tribes: Dr Naval Viyogi writes....Totem can be defined as follows : if some castes or tribes or a group of families, living together accept an animal or a plant as their totem, it is called the totem of that caste or tribe viz Monkey, bear, fish, serpent, dear, eagle, tortoise, pea-cock, duck and many plants etc.

Acharya Chhitij Mohan Sen has defined the totem tradition : "From the most ancient time, in different countries, nations or tribes, a

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[p.227]: particular mark or insignia (animal, bird or plant), known as totem was in practice; that insignia was a subject of great respect and full faith for each and every member of the tribe or Nation."

The characteristics of totemism after Majumdar, may be summarized thus: "killing certain animals or eating them is tabooed in some clans. Some tribes bear sign there of. The totem animal, when it dies is ceremonial mourned and burled as a member of the clan concerned. The skins of the animals, which are the totems of cans, are donned by the totemic group on specified solemn occasions. Many totemic groups paint their persons with the picture of the totemic animal and take the picture as their coat of arms or even tattoo it on their bodies.

The totem animal, if dangerous, is propitiated in the belief that it will spare the members of the totemic clan. If, the totem plant or animal is edible, the members may eat it on ceremonial occasions or after offering their excuses to the animal. The clan recognizes mystic ties with the animal species and believes that the animal will foretell the future, protect and warn the members of tribes. The assumptions, with regard to totemism, are that totem organization is universal. J.F. Maclenon was the first to understand the significance of totemism as a primitive social institution."

Majumdar, gives an account of totemistic tribes as follows:

"According to ethnographic Survey of India, the Santhals have more than 100 totemistic clans, Hos have more than 50, Mundas 64 and Bhils 24. Many castes in Orissa, the Kurmi, the Kumhar,the Bhumia, who have advanced in culture in recent years are named after the serpent, pumpkin, Jackal and other totems. The Katkaris of Bombay, the Gond tribes of M. P. and of Rajasthan also have clan names after the fauna and tribes of their habitat.

The Dhelki Kharias, a major section of the Kharias of Chota Nagpur plateau, are divided into eight totemic clans viz. Soren (rock or stone) Muru (Tortoise), samad (deer), Barliha (a Variety of fruit), Gharhad (bird) Hansda (the eel), Mail (dirt) and Topna (kind of bird). These names show how a totem may be an animal plant or often material object or a part thereof."

It is clear that all these castes and tribes were sometimes, organized into totem system. But now owing to spreading of education and civilization, above system has also lost its grounds.

गण-चिन्ह

स्रोत: रतन लाल मिश्र:शेखावाटी का नवीन इतिहास, मंडावा, 1998, पृ.123

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[पृ.123]: प्राचीन भारत में अनेकों ऐसे कबीले थे जो एक गण-चिन्ह रखते थे. यह गण-चिन्ह या तो पशु का होता था या फिर किसी पक्षी या पौधे का. इसे पवित्र माना जाता था. हर कबीला इसी गण-चिन्ह से जाना जाता था. प्रसिद्ध विद्वान मॉर्गन की मान्यता है कि प्राचीन समाज की वह एक अपरिहार्य पहचान है कि इस समाज के लोग अपना नाम पशुजगत या वृक्षजगत के आधार पर रखते हैं. अमेरिका के सारे देश में प्राचीन कबीले अपना नाम पशु या पौधे पर रखते थे. ये कभी भी व्यक्ति के नाम से नहीं जाने जाते थे. समाज की इस स्थिति में व्यक्ति की पहचान समाज में खो जाती थी. ऐसा समाज टोटेमिस्टिक सोसाईटी के नाम से जाना जाता था. मत्स्य, अज, गौतम, वत्स , शुनाक, कापेय, मांडूक्य आदि कबीलों के नाम गण-चिन्ह के आधार पर ही हैं.

आगे चलकर विकास के क्रम में भी अनेकों कबीले इसी गण-चिन्ह से जाने जाते रहे. इस बात को मानना साधार लगता है कि कछवाहा जाति कच्छप के गण-चिन्ह वाली जाति थी जो कछवाहा के नाम से प्रसिद्ध हुई.

टोटेम (गोत्रप्रथा)

स्रोत: आदिवासियों की विशेष पहचान है ‘टोटम प्रथा’ राजू मुर्मू

किसी भी समाज और समुदाय कें इतिहास को समझने कें लिऐ उनके कल्चर और कस्टम को समझना बहूत जरूरी होता है। उसके जीवन शैली भाषा संस्कृति को नजरंदाज नही किया जा सकता। भारत के कबीलाई समाज मे ‘टोटेम’ यानी गोत्र प्रथा का अपना अलग महत्व है। आदिवासी कबीला समाज की पहचान उसके टोटेम (गोत्र प्रथा) से होता है। यह टोटेम प्रकृति कें जीवो और वनस्पति के नामों से जुड़ा हुआ है। क्योकि हरेक आदिवासी कबीला मे प्रकृति के उन सभी जीवों एवं वनस्पति के नाम को वे लोग टोटेम के रूप मे कहीं ना कहीं उनके पूर्वजों के कारण जीवित रखा। इसी कारण आदिवासियों को प्रकृति के संरक्षक के रूप मे जाना जाता है।

टोटेम (गोत्रप्रथा) आदिवासी कबीलाई समुदाय के पूर्वजो द्वारा हजारो वर्ष पूर्व से चली आ रही वह प्रथा है जिससे उस कबीला के ‘गण’ या ‘कुल’ की पहचान का पता चलता था।

‘टोटम’ शब्द की परिभाषा को समझने के लिये हमे थोड़ी गहराई से अध्ययन करने की जरूरत है, क्योकि मूलतः ‘टोटम प्रथा’ (गोत्र प्रथा) विश्व के सभी महादेश के मूल आदिवासियों मे पाई जाती है। ‘टोटम प्रथा’ भारत के संताल आदिवासी के ‘परिस’, मुंडा आदिवासी के ‘किली’ और ओजिब्वे मूल अमरीकी आदिवासी कबीला के ‘ओतोतमन’ शब्द से जुड़ा है, जिसका अर्थ भाई बहन या रिश्तेदार होता है और इस प्रथा के तहत एक ही माता पिता की संतान जिसमे खून का रिश्ता होता है, में वैवाहिक संबंध बनाना पर पूर्णतः निषेध है।

आदिवासी कबीलाई समुदाय मे ‘टोटम प्रथा’ का संबंध इस पृथ्वी के सभी जीव प्राणी और पेड़ पौधों से जुड़ा हुआ है। यही कारण है की कबीलाई समुदाय को ‘प्रकृति का संरक्षक’ कहा गया है। इस तरह की टोटम प्रथा किसी भी गैर आदिवासी समाज मे नही पाया जाता। वैसे, भारत मे हिन्दुओं के विभिन्न सम्प्रदायों द्वारा गाय, बैल , सर्प , मोर , हाथी , शेर , चूहा पशु पक्षी आदि को उनके देवताओं के वाहक के रूप मे पूजते है लेकिन उसे उनको ‘टोटम’ कहना गलत होगा। ऐसा इस लिये गलत होगा, क्योकि इनमें न तो टोटेम पर गण का नाम ही रखा जाता है और न गण के सदस्य टोटम को पितृ ही मानते हैं।

टोटम प्रथा में उन विशेष पशु पक्षी पेड़ पौधे आदि को नुकसान पहुचाना या हानि पहुचाने पर प्रतिबंध होता है या उन जीवों को किसी खास दिन पर विशेष विधि द्वारा उसे समर्पित कर उसकी बलि दी जाती है। कबीलाई समुदाय मे अलग अलग कबीलों का अपना अलग अलग टोटम होता है जिसे खास गण चिन्ह के रूप मे चिन्हित किया जाता है। मूल अमरीकी आदिवासी कबीला के लोग अपना गणचिन्ह लकड़ी के खम्बों में चिन्हित करते हैं।

जिस प्रकार वेद एवं पुराण, रामायण, महाभारत आदि पुस्तको मे कपि, वानर , रीछ , नाग , बाघ , गिद्ध , कछुआ , गरुड़ , मीन (मछली ) आदि का वर्णन पाया गया है, कही ना कही बड़ी चालाकी से उन लेखकों ने उन टोटेम को छुपा कर उन्हें प्रतीकात्मक रूप से वैसे ही उनको प्रस्तुत कर दिया गया और कलान्तर में यह टोटेम कें धारक कबीलाई आदिवासी (अनार्य जातियो) की पहचान ही मिटा दी गई ताकि वानर, रीछ, नाग , कच्छप (कछुआ ), मीन (मछली ), गिध्द , गरुड़ जैसे टोटेम धारी प्राचीन अनार्य जातियों की कोई पहचान ना हो पाए। वे लोग कोई काल्पनिक वन्य जीव या पशु नही थे, परंतु भारत के सबसे प्राचीन अनार्य जातियाँ थी जिनके अपने अपने शक्तिशाली साम्राज्य थे।

Communities and their Totems

• Chakora (Jat clan) = Chakor (चकोर)- fem, Chakori, is the name of Indian redlegged partridge which is said to me enamoured of the moon and to eat fire. It appears this bird to be totem of these rulers.

• Chauhans - Vatsa (वत्स): Gotra of Chauhans - Bijolia Inscription of samvat 1226, Sundha Inscription of samvat 1319 and Achalgarh Inscription of samvat 1377 reveal that the Gotra of Chauhans was Vatsa (वत्स). Vatsa (वत्स) is written as Vatsa (वत्स) Bachhas in Burdak Badwa records which indicates their totem was Vatsa (वत्स) = Calf or Bachhda (बछड़ा).

• Kachchhawaha (कछवाहा) = Tortoise (कच्छप या कछुवा). कछवाहा जाति कच्छप के गण-चिन्ह वाली जाति थी जो कछवाहा के नाम से प्रसिद्ध हुई.
• Maurya = Peacock (मोर)
• Nagas : Serpent - The Nagas like most of the other Native tribes had serpent as their totem. They also used to worship serpent and consider them to be their protective deity. They also used to wear artificial hoods of cobra on their heads at certain occasions. The tradition of Naga worship or totem was in prevalence in Babylonia, Assyria, Palestine and Iran from m ancient time and it was brought to India along with migration of Sumerians and Assyrians and Dravidian race.

• Panghal (Jat clan) = Pankhal, peacock’s feather.