Totemism. Reprinted from the first edition, Edinburgh, 1887. The origin of totemism. Reprinted from the fortnightly review, April and May, 1899. The beginnings of religion and totemism among the Australian aborigines. Reprinted from the Fortnightly review, July and September 1905. An ethnographical survey of totemismMacmillan and Company, limited, 1910 Stellar myths; Kulin marriage & descent rules, myth of origin of exogamy; geographical or local exogamy combined with class exogamy among the Wurunjerri, Bunurong & 5 tribes near Melbourne; brief details of marriage customs, prohibition of cousin marriage, punishment for unlawful marriage, avoidance relationships, vengeance for murder, classificatory kinship terms; p.441-451; Location of Kaiabara tribe, participation in Bunya-Bunya feast, system of classes & subclasses, marriage & descent rules, descent totems, classificatory kinship terms; brief details of Maryborough tribes - descent, personal totems; classes & subclasses, prohibition of cousin marriage, marriage & betrothal customs of the Muruburra; p.451-462; Location & class system of the Wotjoballuk; subtotems, relationship of individual to totem & of totems to each other, totemic burial customs, mortuary totems, relationship of individual to subtotems, sex totems & identification with them, marriage & descent, local exogomy, prohibition of cousin marriage, betrothal & marriage customs, kinship terms; p.462-463; Brief details for Mukjarawaint & Gournditch-mara; p.463-470; Tribes of S.W. Victoria - clans, classes, traditions for origin of classes, local & class exogamy, strictness of marriage laws, child betrothal, initiation ceremony (depilation), marriage customs, avoidance relationships, sex totems; p.470-472; Brief details of classes, totems & subtotems of the Buandik; p.472-477; The Yerklamining - location, totems, marriage laws; the Narrang-ga, two differing accounts given of their totems & marriage & descent laws; p.477-488; Location of the Narrinyeri, localization of clans & local exogamy, table of clans & totems, explanation of clan names, personal totems, marriage customs, prohibition of cousin marriage, initiation rites, increase ceremony for water & fish at Lake Victoria, hunting ceremonies, kinship system; p.488-493; Location of Murring; hereditary & personal totems among the Yuin; relationship of individual to totem, list of totems, sex totems, local exogamy, betrothal & marriage customs, kinship terms; p.493-500; Location of the Kurnai, local exogamy; names show traces of class-system & traces of totems may be found in names given at initiation; sex totems used to induce offers of marriage, personal totems of medicine men, relationship of totems to exogamous geographical areas; elopement the customary form of marriage, classificatory kinship terms; p.500-503; Succession to deceased brothers widow - the Levirate - practised by the Kurnai; Levirate probably a relic of group marriage not polyandry; p.503-505; Avoidance relationships among the Kurnai, explanations of origin; relics of close ties with wifes family in food sharing customs among the Kurnai & other S.E. Australian tribes; p.505-507; Brief details of location, marriage customs, animal mimicry at initiation ceremonies, mother-in-law avoidance, classificatory kinship terms among the Chepara; p.507-511; Discussion of marriage systems, equivalence of class systems; p.511-514; Adjustment from Urabunna system to Arunta system & effect of changes on social organization; p.515-520; N.W. central Queensland tribes with four class system similar to the Kamilaroi (including Pitta- Pitta, Miorli, Goa, Yerrunthully, RingaRinga, Kalkadoon, Miubbi, Workoboongo, Mycoolon); p.520- 522; Equivalent names for classes among the Woolangama, Koreng- Koreng, Taroombul, Duppil, Karoonbara, Rakivira, Bouwiwara, Koomabara; quotes Roth on lack of totemism in Queensland; p.523-526; System of food taboos for exogamous subclasses; tables show food forbidden to Pitta-Pitta, Kalkadoon, Mitakoodi, Woonamurra & Goa tribes; p.527-530; Queensland food taboos may be totemism in decay; evidence supporting totemism in Queensland; p.531; Totemic taboos coming into force at first initiation ceremony; p.532-533. |
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A. R. Wallace A. W. Howitt amongst ancestors animal or plant Anthropological Institute applies Arunta Australian tribes bandicoot believe belong betrothed bird blood Bunjil called carpet-snake Central Australia central tribes ceremonies child churinga clan totems class system classificatory system Cockatoo crow custom Darling River daughter Dieri divisions eagle-hawk elder brothers exogamous classes father father's brothers Fison and Howitt group marriage headman husband Intichiuma Ipai Journal Kaitish Kamilaroi kangaroo kill Kilpara Kubbi Kumbo Kurnai Lake Eyre magical marriage and descent Messrs moiety mother Mukwara names Narrinyeri Native Tribes Northern Tribes observed opossum organisation Panunga paternal phratries primary classes Queensland relationship River sacred savage sisters snake social South Australia South-East Australia Spencer and Gillen spirit subphratries subtotems term tion totem animal totem clans tree tribal Tribes of Central Tribes of South-East Turtle Urabunna Wakelbura Warramunga wife Wiradjuri witchetty grub wives women Wotjobaluk
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Side 3 - A totem is a class of material objects which a savage regards with superstitious respect, believing that there exists between him and every member of the class an intimate and altogether special relation.
Side 546 - One part of the religious superstition of the Savages, consists in each of them having his totam, or favorite spirit, which he believes watches over him. This totam they conceive assumes the shape of some beast or other, and therefore they never kill, hunt, or eat the animal whose form they think this totam bears.
Side 4 - Considered in relation to men, totems are of at least three kinds: — (i) the clan totem, common to a whole clan, and passing by inheritance from generation to generation ; (2) the sex totem, common either to all the males or to all the females of a tribe, to the exclusion in either case of the other sex; (3) the individual totem, belonging to a single individual and not passing to his descendants.
Side 191 - The ceremonies can never have had any reference directly to procreation, for the simple reason that the natives, one and all in these tribes, believe that the child is the direct result of the entrance into the mother of an ancestral spirit individual. They have no idea of procreation as being directly associated with sexual intercourse, and firmly believe that children can be born without this taking place.
Side 471 - ... 1 In other words, the Narrang-ga, like the Kulin, the Wotjobaluk, and some Queensland tribes, 2 forbade all marriages between first cousins, whether the cousins were the children of two brothers, or of two sisters, or of a brother and a sister. According to old men whose memory went back to the time before Yorke Peninsula was occupied by the whites, the Narrang-ga used to wage wars with other tribes and capture women. " Men were allowed to keep women whom they captured, because there was no law...
Side 4 - ... of a common ancestor, and are bound together by common obligations to each other and by a common faith in the totem. Totemism is thus both a religious and a social system. In its religious aspect it consists of the relations of mutual respect and protection between a man and his totem; in its social aspect it consists of the relations of the clansmen to each other and to men of other clans.
Side 9 - A certain mysterious connection exists between a family and its kobong, so that a member of the family will never kill an animal of the species, to which his kobong belongs, should he find it asleep ; indeed he always kills it reluctantly, and never without affording it a chance to escape. This arises from the family belief, that some one individual of the species is their nearest friend, to kill whom would be a great crime, and to be carefully avoided. Similarly, a native who has a vegetable for...
Side 116 - Frazer,5 and that here suggested is, that according to him totemism ' is primarily an organised and co-operative system of magic designed to secure for the members of the community, on the one hand, a plentiful supply of all the commodities of which they stand in need, and, on the other hand, immunity from all the perils and dangers to which man is exposed in his struggle with nature.
Side 105 - Intichiuma ceremonies are supposed to produce their effect directly and necessarily, and " their performance is not associated in the native mind with the idea of appealing to the assistance of any supernatural being," l it is plain that they are magical in their nature, rather than religious.
Side 549 - Australia, crimes may be compounded for by the criminal appearing and submitting himself to the ordeal of having spears thrown at him by all such persons as conceive themselves to have been aggrieved, or by permitting spears to be thrust through certain parts of his body ; such as through the thigh, or the calf of the leg, or under the arm. The part which is to be pierced by a spear is fixed for all common crimes, and a native who has incurred this penalty sometimes quietly holds out his leg for...