1.
Totem pole
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Totem poles are monumental sculptures, a type of Northwest Coast art, consisting of poles, posts or pillars, carved with symbols or figures. They are usually made from trees, mostly western red cedar. The word totem derives from the Algonquian word odoodem, his kinship group, the carvings may symbolize or commemorate cultural beliefs that recount familiar legends, clan lineages, or notable events. The poles may also serve as architectural features, welcome signs for village visitors, mortuary vessels for the remains of deceased ancestors. Given the complexity and symbolic meanings of totem pole carvings, their placement and importance lies in the observers knowledge, Totem pole carvings were likely preceded by a long history of decorative carving, with stylistic features borrowed from smaller prototypes. Renewed interest from tourists, collectors, and scholars in the 1880s and 1890s helped document and collect the remaining totem poles, twentieth-century revivals of the craft, additional research, and continued support from the public have helped establish new interest in this regional artistic tradition. Totem poles primarily serve as symbol to the animistic peoples of western North America reflecting their submission to a pantheon. Makers of these include the Haida, Tlingit, Tsimshian, Kwakwaka’wakw, Nuxalk. Totem poles are carved from the highly rot-resistant trunks of Thuja plicata trees. Because of the climate and the nature of the materials used to make the poles. Noteworthy examples, some dating as far back as 1880, include those at the Royal British Columbia Museum in Victoria and the Museum of Anthropology at UBC in Vancouver. Totem poles are the largest, but not the objects that coastal Pacific Northwest natives use to depict worship, family legends, animals, people. The freestanding poles seen by the regions first European explorers were likely preceded by a history of decorative carving. Stylistic features of these poles were borrowed from smaller prototypes, or from the support posts of house beams. Before iron and steel arrived in the area, natives used crude tools made of stone, shells, the process was slow and laborious, axes were unknown. By the late century, the use of metal cutting tools enabled more complex carvings. The tall monumental poles appearing in front of homes in coastal villages probably did not appear until after the beginning of the nineteenth century. The scholar Eddie Malin has proposed that totem poles progressed from house posts, funerary containers, malins theory is supported by the photographic documentation of the Pacific Northwest coasts cultural history and the more sophisticated designs of the Haida poles
2.
Ontario
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Ontario, one of the 13 provinces and territories of Canada, is located in east-central Canada. It is Canadas most populous province by a margin, accounting for nearly 40 percent of all Canadians. Ontario is fourth-largest in total area when the territories of the Northwest Territories and it is home to the nations capital city, Ottawa, and the nations most populous city, Toronto. There is only about 1 km of land made up of portages including Height of Land Portage on the Minnesota border. Ontario is sometimes divided into two regions, Northern Ontario and Southern Ontario. The great majority of Ontarios population and arable land is located in the south, in contrast, the larger, northern part of Ontario is sparsely populated with cold winters and is heavily forested. The province is named after Lake Ontario, a thought to be derived from Ontarí, io, a Huron word meaning great lake, or possibly skanadario. Ontario has about 250,000 freshwater lakes, the province consists of three main geographical regions, The thinly populated Canadian Shield in the northwestern and central portions, which comprises over half the land area of Ontario. Although this area mostly does not support agriculture, it is rich in minerals and in part covered by the Central and Midwestern Canadian Shield forests, studded with lakes, Northern Ontario is subdivided into two sub-regions, Northwestern Ontario and Northeastern Ontario. The virtually unpopulated Hudson Bay Lowlands in the north and northeast, mainly swampy. Southern Ontario which is further sub-divided into four regions, Central Ontario, Eastern Ontario, Golden Horseshoe, the highest point is Ishpatina Ridge at 693 metres above sea level located in Temagami, Northeastern Ontario. In the south, elevations of over 500 m are surpassed near Collingwood, above the Blue Mountains in the Dundalk Highlands, the Carolinian forest zone covers most of the southwestern region of the province. A well-known geographic feature is Niagara Falls, part of the Niagara Escarpment, the Saint Lawrence Seaway allows navigation to and from the Atlantic Ocean as far inland as Thunder Bay in Northwestern Ontario. Northern Ontario occupies roughly 87 percent of the area of the province. Point Pelee is a peninsula of Lake Erie in southwestern Ontario that is the southernmost extent of Canadas mainland, Pelee Island and Middle Island in Lake Erie extend slightly farther. All are south of 42°N – slightly farther south than the border of California. The climate of Ontario varies by season and location, the effects of these major air masses on temperature and precipitation depend mainly on latitude, proximity to major bodies of water and to a small extent, terrain relief. In general, most of Ontarios climate is classified as humid continental, Ontario has three main climatic regions
3.
Afterlife
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The afterlife is the concept of a realm, or the realm itself, in which an essential part of an individuals identity or consciousness continues to exist after the death of the body. Belief in an afterlife, which may be naturalistic or supernatural, is in contrast to the belief in oblivion after death, in this latter view, such rebirths and deaths may take place over and over again continuously until the individual gains entry to a spiritual realm or Otherworld. Major views on the afterlife derive from religion, esotericism and metaphysics, in metaphysical models, theists generally believe some type of afterlife awaits people when they die. Members of some generally non-theistic religions, tend to believe in an afterlife, the Sadducees were an ancient Jewish sect that generally believed that there was a God but no afterlife. Reincarnation refers to a concept found among Hindus, Buddhists, Jains, Sikhs, Rosicrucians, Theosophists, Spiritists. Reincarnation is also a belief described in Kabbalistic Judaism as gilgul neshamot and this succession leads toward an eventual liberation. One consequence of reincarnationist beliefs is that our current lives are both afterlife and a beforelife, according to those beliefs events in our current life are consequences of actions taken in previous lives, or Karma. In most denominations, heaven is a condition of reward for the righteous to go after they die, traditionally defined as eternal union with God. In contrast to heaven, hell is a condition of punishment and torment for the wicked, traditionally defined as eternal separation from God and confinement with other sinful souls and fallen angels. So they are seen as existing in a state of natural. In other Christian denominations it has described as an intermediate place or state of confinement in oblivion. The notion of purgatory is associated particularly with the Catholic Church, the tradition of the church, by reference to certain texts of scripture, speaks of a cleansing fire although it is not always called purgatory. Anglicans of the Anglo-Catholic tradition generally also hold to the belief, traditional African religions are diverse in their beliefs in an afterlife. For each soul remains distinct and each represents a new soul. In some societies like the Mende, multiple beliefs coexist, the Mende believe that people die twice, once during the process of joining the secret society, and again during biological death after which they become ancestors. However, some Mende also believe that people are created by God they live ten consecutive lives. One cross-cultural theme is that the ancestors are part of the world of the living, interacting with it regularly, the afterlife played an important role in Ancient Egyptian religion, and its belief system is one of the earliest known in recorded history. When the body died, parts of its known as ka
4.
Initiation
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Initiation is a rite of passage marking entrance or acceptance into a group or society. It could also be an admission to adulthood in a community or one of its formal components. In an extended sense it can signify a transformation in which the initiate is reborn into a new role. A person taking the initiation ceremony in traditional rites, such as depicted in these pictures, is called an initiate. Mircea Eliade discussed initiation as a religious act by classical or traditional societies. He defined initiation as a change in existential condition, which liberates man from profane time. Initiation recapitulates the history of the world. And through this recapitulation, the world is sanctified anew. Can perceive the world as a work, a creation of the Gods. Eliade differentiates between types of initiations in two ways, types and functions and this real valuation of ritual death finally led to conquest of the fear of real death. Function is to reveal the meaning of existence to the new generations and to help them assume the responsibility of being truly men. It reveals an open to the trans-human, a world that, in our philosophical terminology. Puberty Rites- collective rituals whose function is to effect the transition from childhood or adolescence to adulthood and they represent above all the revelation of the sacred. Entering into a Secret Society- Mystical Vocation- the vocation of a man or a shaman. This is limited to the few who are destined to participate in an intense religious experience than is accessible to the rest of the community. These can be broken into two types, puberty rites, by virtue of which adolescents gain access to the sacred, to knowledge, specialized initiations, which certain individuals undergo in order to transcend their human condition and become protégés of the Supernatural Beings or even their equals. Dissonance is then thought to produce feelings of group attraction among initiates after the experience. Rewards during initiations have important consequences in that initiates who feel more rewarded express stronger group identity, as well as group attraction, initiations can also produce conformity among new members
5.
Magic (paranormal)
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Magic or sorcery is the use of rituals, symbols, actions, gestures, and language with the aim of exploiting supernatural forces. The term magic has a variety of meanings, and there is no agreed upon definition of what it is or how it can be used. Religious scholars have defined magic in many different ways, one approach, associated with the anthropologists Edward Tylor and James G. Frazer, has magic and science be opposites. Many scholars of religion have rejected the utility of the term magic, the term magic comes from the Old Persian magu, a word that applied to a form of religious functionary about which little is known. This meaning of the term was adopted by Latin in the first century BCE. The concept was incorporated into Christian theology during the first century CE. This concept was pervasive throughout the Middle Ages, although in the modern period Italian humanists reinterpreted the term in a positive sense to establish the idea of natural magic. Both negative and positive understandings of the term were retained in Western culture over the following centuries, throughout Western history, there have been examples of individuals claiming to be practitioners of magic and referring to themselves as magicians. This trend has proliferated in the period, with a growing number of magicians appearing within the esoteric milieu. Scholars of religion have failed to agree on a definition of magic is. The subject has one of intense dispute, with some scholars criticizing the validity of the term in the first place. Even among those throughout history who have described themselves as magicians, there has been some debate among scholars as to whether to use the term magic at all. The scholar of religion Jonathan Z. Smith for example argued that it had no utility as a term that scholars should use. Religious historian Wouter Hanegraaff agreed, stating that the magic is an important object of historical research. Since the 1990s its usage among scholars has declined, within Western culture, magic has been linked to the idea of the Other. Using the term magic when discussing non-Western cultures or pre-modern forms of Western society raises problems, alternately, this term implies that all categories of magic are ethnocentric and that such Western preconceptions are an unavoidable component of scholarly research. Magic is one of the most heavily theorized concepts in the study of religion, the intellectualist approach to defining magic is associated with two prominent British anthropologists, Edward Tylor and James G. Frazer. This was an approach that viewed magic as being the theoretical opposite of science, in his 1871 book Primitive Culture, Tylor characterized magic as beliefs based on the error of mistaking ideal analogy for real analogy
6.
Monotheism
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Monotheism has been defined as the belief in the existence of only one god that created the world, is all-powerful and interferes in the world. Another, more broad definition of monotheism, is the belief in one god, a distinction may be made between exclusive monotheism, and both inclusive monotheism and pluriform monotheism which, while recognising various distinct gods, postulate some underlying unity. There are also monotheistic parody religions, such as Pastafarianism, the word monotheism comes from the Greek μόνος meaning single and θεός meaning god. The English term was first used by Henry More, according to Jewish, Christian and Islamic tradition, monotheism was the original religion of humanity. Scholars of religion largely abandoned that view in the 19th century in favour of a progression from animism via polytheism to monotheism. Austrian anthropologist Wilhelm Schmidt had postulated an Urmonotheismus, original or primitive monotheism in the 1910s and it was objected that Judaism, Christianity, and Islam had grown up in opposition to polytheism as had Greek philosophical monotheism. Some writers believe that the concept of monotheism sees a gradual development out of notions of henotheism and monolatrism, quasi-monotheistic claims of the existence of a universal deity date to the Late Bronze Age, with Akhenatens Great Hymn to the Aten. A possible inclination towards monotheism emerged during the Vedic period in Iron-Age South Asia, the Rigveda exhibits notions of monism of the Brahman, in particular, in the comparatively late tenth book, dated to the early Iron Age, e. g. in the Nasadiya sukta. While all adherents of the Abrahamic religions consider themselves to be monotheists, Judaism does not consider Christianity to be monotheistic, Judaism is one of the oldest monotheistic religions in the world. God in Judaism is strictly monotheistic, a one, indivisible. The Babylonian Talmud references other, foreign gods as non-existent entities to whom humans mistakenly ascribe reality, One of the best-known statements of Rabbinical Judaism on monotheism is the Second of Maimonides 13 Principles of faith, God, the Cause of all, is one. This does not mean one as in one of a pair, nor one like a species, nor one as in an object that is made up of many elements, rather, God is a unity unlike any other possible unity. Judaism and Islam reject the Christian idea of monotheism, Judaism uses the term shituf to refer to the worship of God in a manner which Judaism does not deem to be monotheistic. During the 8th century BCE, the worship of YHWH in Israel was in competition with other cults. Some scholars hypothesize that Judaism was originally a form of monolatrism or henotheism, in this hypothesis both the Kingdom of Israel and the Kingdom of Judah had YHWH as their state god, while also acknowledging the existence of other gods. Shema Yisrael are the first two words of a section of the Torah, and is the title of a prayer that serves as a centerpiece of the morning and evening Jewish prayer services. Observant Jews consider the Shema to be the most important part of the service in Judaism. It is traditional for Jews to say the Shema as their last words, despite at least one earlier local synod rejecting the claim of Arius, this Christological issue was to be one of the items addressed at the First Council of Nicaea
7.
Rite of passage
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A rite of passage is a celebration of the passage which occurs when an individual leaves one group to enter another. It involves a significant change of status in society, in cultural anthropology the term is the Anglicisation of rite de passage, a French term innovated by the ethnographer Arnold van Gennep in his work Les rites de passage, The Rites of Passage. The term is now fully adopted into anthropology as well as into the literature, in English, Van Genneps first sentence of his first chapter begins, Each larger society contains within it several distinctly separate groupings. In addition, all these groups break down into still smaller societies in subgroups, the population of a society belongs to multiple groups, some more important to the individual than others. Van Gennep uses the metaphor, as a kind of house divided into rooms, a passage occurs when an individual leaves one group to enter another, in the metaphor, he changes rooms. Van Gennep further distinguishes between the secular and the sacred sphere, many groups in modern industrial society practice customs that can be traced to an earlier sacred phase. Passage between these requires an ceremony, or ritual hence rite of passage. He is able to find some universals, mainly two, the separation between men and women, and the magico-religious separation between the profane and the sacred. He refuses credit for being the first to recognize type of rites, in the work he concentrates on groups and rites individuals might normally encounter progressively, pregnancy, childbirth, initiation, betrothal, marriage, funerals and the like. He mentions some others, such as the passage, a crossing of borders into a culturally different region. Rites of passage have three phases, separation, liminality, and incorporation, as van Gennep described, in the first phase, people withdraw from their current status and prepare to move from one place or status to another. The first phase comprises symbolic behavior signifying the detachment of the individual or group, from an earlier fixed point in the social structure. There is often a detachment or cutting away from the self in this phase. For example, the cutting of the hair for a person who has just joined the army and he or she is cutting away the former self, the civilian. The transition phase is the period between states, during which one has one place or state but has not yet entered or joined the next. The attributes of liminality or of liminal personae are necessarily ambiguous, in the third phase the passage is consummated the ritual subject. Having completed the rite and assumed their new identity, one society with ones new status. Laboratory experiments have shown that severe initiations produce cognitive dissonance and it is theorized that such dissonance heightens group attraction among initiates after the experience, arising from internal justification of the effort used
8.
Ritual
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A ritual is a sequence of activities involving gestures, words, and objects, performed in a sequestered place, and performed according to set sequence. Rituals may be prescribed by the traditions of a community, including a religious community, Rituals are characterized but not defined by formalism, traditionalism, invariance, rule-governance, sacral symbolism, and performance. Rituals are a feature of all human societies. Even common actions like hand-shaking and saying hello may be termed rituals, the field of ritual studies has seen a number of conflicting definitions of the term. One given by Kyriakidis is that a ritual is an outsiders or etic category for a set activity that, to the outsider, seems irrational, non-contiguous, or illogical. The term can be used also by the insider or emic performer as an acknowledgement that this activity can be seen as such by the uninitiated onlooker, the English word ritual derives from the Latin ritualis, that which pertains to rite. In Roman juridical and religious usage, ritus was the way of doing something, or correct performance. The word ritual is first recorded in English in 1570, there are hardly any limits to the kind of actions that may be incorporated into a ritual. Catherine Bell argues that rituals can be characterized by formalism, traditionalism, invariance, rule-governance, sacral symbolism, Ritual utilizes a limited and rigidly organized set of expressions which anthropologists call a restricted code. Maurice Bloch argues that ritual obliges participants to use this formal oratorical style, which is limited in intonation, syntax, vocabulary, loudness, in adopting this style, ritual leaders speech becomes more style than content. Because this formal speech limits what can be said, it induces acceptance, compliance, Bloch argues that this form of ritual communication makes rebellion impossible and revolution the only feasible alternative. Ritual tends to support forms of social hierarchy and authority. Rituals appeal to tradition and are concerned to repeat historical precedents accurately. Traditionalism varies from formalism in that the ritual may not be yet still makes an appeal to historical. An example is the American Thanksgiving dinner, which may not be formal, thus, the appeal to history is important rather than accurate historical transmission. Catherine Bell states that ritual is also invariant, implying careful choreography and this is less an appeal to traditionalism than a striving for timeless repetition. The key to invariance is bodily discipline, as in prayer and meditation meant to mold dispositions. This bodily discipline is frequently performed in unison, by groups, Rituals tend to be governed by rules, a feature somewhat like formalism
9.
Shamanism
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The word shaman probably originates from the Tungusic Evenki language of North Asia. The term was introduced to the west after Russian forces conquered the shamanistic Khanate of Kazan in 1552, Mircea Eliade writes, A first definition of this complex phenomenon, and perhaps the least hazardous, will be, shamanism = technique of religious ecstasy. Shamanism encompasses the premise that shamans are intermediaries or messengers between the world and the spirit worlds. Shamans are said to treat ailments/illness by mending the soul, alleviating traumas affecting the soul/spirit restores the physical body of the individual to balance and wholeness. The shaman also enters supernatural realms or dimensions to obtain solutions to problems afflicting the community, Shamans may visit other worlds/dimensions to bring guidance to misguided souls and to ameliorate illnesses of the human soul caused by foreign elements. The shaman operates primarily within the world, which in turn affects the human world. The restoration of balance results in the elimination of the ailment, hundreds of books and academic papers on the subject have been produced, with a peer-reviewed academic journal being devoted to the study of shamanism. The word shaman probably originates from the Evenki word šamán, most likely from the dialect spoken by the Sym Evenki peoples. The Tungusic term was adopted by Russians interacting with the indigenous peoples in Siberia. It is found in the memoirs of the exiled Russian churchman Avvakum, adam Brand, a merchant from Lübeck, published in 1698 his account of a Russian embassy to China, a translation of his book, published the same year, introduced the word shaman to English speakers. The etymology of the Evenki word is sometimes connected to a Tungus root ša- to know, other scholars assert that the word comes directly from the Manchu language, and as such would be the only commonly used English word that is a loan from this language. This proposal has been thoroughly critiqued since 1917, ethnolinguist Juha Janhunen regards it as an anachronism and an impossibility that is nothing more than a far-fetched etymology. Ethnolinguists did not develop as a discipline nor achieve contact with these communities until the late 19th century, there is no single agreed-upon definition for the word shamanism among anthropologists. The English historian Ronald Hutton noted that by the dawn of the 21st century, the first of these uses the term to refer to anybody who contacts a spirit world while in an altered state of consciousness. The second definition limits the term to refer to those who contact a spirit world while in a state of consciousness at the behest of others. Problematically, scholars advocating the third view have failed to agree on what the defining technique should be, the fourth definition identified by Hutton uses shamanism to refer to the indigenous religions of Siberia and neighboring parts of Asia. According to the Golomt Center for Shamanic Studies, a Mongolian organisation of shamans, Shamans are normally called by dreams or signs which require lengthy training. However, shamanic powers may be inherited, turner and colleagues mention a phenomenon called shamanistic initiatory crisis, a rite of passage for shamans-to-be, commonly involving physical illness and/or psychological crisis
10.
Theories about religions
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Sociological and anthropological theories about religion generally attempt to explain the origin and function of religion. These theories define what they present as universal characteristics of religious belief, from presocratic times, ancient authors advanced prescientific theories about religion. Herodotus saw the gods of Greece as the same as the gods of Egypt, euhemerus regarded gods as excellent historical persons whom admirers eventually came to worship. Scientific theories, inferred and tested by the method, emerged after data from tribes and peoples all over the world became available in the 18th and 19th centuries. Max Müller has the reputation of having founded the study of religion. Subsequently, Clifford Geertz and others questioned the validity of abstracting a general theory of all religions, theories of religion can be classified into, Substantive theories that focus on the contents of religions and the meaning the contents have for people. This approach asserts that people have faith because beliefs make sense insofar as they hold value and are comprehensible, the theories by Tylor and Frazer, by Rudolf Otto and by Mircea Eliade offer examples of substantive theories. Functional theories that focus on the social or psychological functions that religion has for a group or a person. This approach tends to be static, with the exception of Marx theory, and unlike e. g. Webers approach and they relied heavily on reports made by missionaries, discoverers, and colonial civil servants. These were all investigators who had a religious background themselves, thus they looked at religion from the inside, typically they did not practice investigative field work, but used the accidental reports of others. This method left them open to criticism for lack of universality, the theories could be updated, however, by considering new reports, which Robert Ranulph Marett did for Tylors theory of the evolution of religion. Field workers deliberately sent out by universities and other institutions to collect specific cultural data made available a much greater database than random reports, for example, the anthropologist E. E. Evans-Pritchard preferred detailed ethnographical study of tribal religion as more reliable. He criticised the work of his predecessors, Müller, Tylor, a second methodology, functionalism, seeks explanations of religion that are outside of religion, i. e. the theorists are generally atheists or agnostics themselves. As did the essentialists, the functionalists proceeded from reports to investigative studies and their fundamental assumptions, however, are quite different, notably, they apply what is called methodological naturalism. When explaining religion they reject divine or supernatural explanations for the status or origins of religions because they are not scientifically testable, the dichotomy between the two classifications is not bridgeable, even though they have the same methods, because each excludes the data of the other. The functionalists and some of the later essentialists have criticized the view as neglecting social aspects of religion. Such critics go so far as to brand Tylors and Frazers views on the origin of religion as unverifiable speculation, the view of monotheism as more evolved than polytheism represents a mere preconception, they assert. There is evidence that monotheism is more prevalent in hunter societies than in agricultural societies, the view of a uniform progression in folkways is criticized as unverifiable, as the writer Andrew Lang and E. E. Evans-Pritchard assert
