![anthrpology by zest.png](https://steemitimages.com/DQmSvw8Ajhp9DatxPxokbj9DLccu2uSbFkzjXFBPgbkLckJ/anthrpology%20by%20zest.png)

**Disclaimer**
***It is not the aim of anthropological study to obtain factual knowledge of supernatural beings or powers. The aim, instead, is to understand the great variety of conceptions of the supernatural within the context of particular systems or communities. Anthropologists will unavoidably be influenced by their own beliefs and their own conception (or denial) of supernatural. It is, however, their task to understand any religious system in terms of its meaning for its adherents.***


## **The Anthropological view on Religion, The Supernatural and Magic : Part 3**

<div class="pull-center"><center><img src="http://clipart-library.com/image_gallery/12102.jpg" /><br/><em><a href="http://clipart-library.com/image_gallery/12102.jpg">Image Source</a></em></center></div>


## **Gods**

<div class="pull-center"><center><img src="https://cdn.pixabay.com/photo/2016/08/26/01/32/background-1621062_960_720.jpg" /><br/><em><a href="">Source:Pixabay</a></em></center></div>

<div class="pull-right"><center><img src="https://cdn.pixabay.com/photo/2017/11/30/20/37/bible-2989425_960_720.jpg" /><br/><em><a href="">Source:Pixabay</a></em></center></div>

There are only a few examples of religious systems that are characterised by **[monotheistic beliefs](https://en.wikipedia.org/wiki/Monotheism)**, that is, **belief in one God**. Examples are [Christianity](https://en.wikipedia.org/wiki/Christianity), [Islam](https://en.wikipedia.org/wiki/Islam) and [Judaism](https://en.wikipedia.org/wiki/Judaism). [Theological](https://www.merriam-webster.com/dictionary/theological
) doctrines within these systems setting out the "characteristics" or "attributes" of God do not necessarily reflect the opinions of individual believers, but instead indicate what adherents are expected to believe. Within these systems there are also various emphases or differences in doctrine, which means that none of these systems have absolute uniformity of opinion or belief. Nevertheless, most followers of these religious systems would agree that the Supreme Being is living, invisible, immutable (unchanging), eternal, almighty, holy, omniscient (having unlimited knowledge), good, and so forth.

More frequently, however, religious systems are characterised by **belief** in a number of gods ([polytheism](https://en.wikipedia.org/wiki/Polytheism)). [Hinduism](https://en.wikipedia.org/wiki/Hinduism) is a contemporary example of this.

Usually one of these Gods is believed to be supreme being while the others are subordinate to him. So, for example, [Zeus](https://www.greekmythology.com/Olympians/Zeus/zeus.html) ranked higher than the other Gods in the [Greek pantheon](https://en.wikipedia.org/wiki/Pantheon_(religion)), and he has been called the father of the gods. This is also the case among many people in Africa, where belief in a supreme being and in one or more minor Gods often occurs.

The !Xu ([San/Bushmen](https://en.wikipedia.org/wiki/San_people)) believe in a great god who lives in the eastern sky and a lesser god who lives in the western sky.

<div class="pull-left"><center><img src="https://cdn.pixabay.com/photo/2017/08/22/00/33/sky-2667455_960_720.jpg" /><br/><em><a href=""> Source: Pixabay</a></em></center></div>

Many [Zulu -speakers](https://en.wikipedia.org/wiki/Zulu) believe in a high God, **[uNkulunkulu](https://en.wikipedia.org/wiki/Unkulunkulu)**, who is the creator or first cause. In addition, they believe in a power called "Heaven" or "The Lord of Heaven", who is responsible for thunder and rain. Besides these, they believe in Nomkhubulwana, the daughter of **[uNkulunkulu](https://en.wikipedia.org/wiki/Unkulunkulu)**. She causes the maize to grow, and in springtime ceremonies are performed for her and songs are sung in her honour.

The question of the active involvement of a deity or deities in everyday affairs has to be considered briefly. Beliefs in this connection vary between two opposites.

At one extreme it is believed that the deity, after completing his task of creation, withdrew from the world and is no longer actively in it. For this reason he is never approached by people and they don't attempt to enter a personal relationship with him. This is referred to as **[Deism](https://en.wikipedia.org/wiki/Deism)**. 

The opposite view is that the deity is not only aware of everything that happens, but that he in fact determines the course of events, even in minute detail, and that he maintains a personal relationship with his creatures. This is referred to as **[Theism](https://en.wikipedia.org/wiki/Theism)**.

There are also those who reject belief in a God or Gods. Such rejection is known as **[Atheism](https://en.wikipedia.org/wiki/Atheism
)**.

Why some communities have [monotheistic](https://en.wikipedia.org/wiki/Monotheism) views and others [polytheistic](https://en.wikipedia.org/wiki/Polytheism) views is a matter of debate. Thus far it has not been possible to state without any doubt that there is a decisive relationship between monotheism or polytheism and a particular type of community. All we can say with any certainty is that religious beliefs tend to change as a result of contact between communities and, of course, as a result of war and conquest. 

The Biblical [Israelities](https://en.wikipedia.org/wiki/Israelites), for example, were in contact with their neighbours, the [Egyptians](https://en.wikipedia.org/wiki/Egyptians), [Babylonians](https://en.wikipedia.org/wiki/Babylonia), [Assyrians](https://en.wikipedia.org/wiki/Assyria), [Philistines](https://en.wikipedia.org/wiki/Philistines
), and others. In the process they were influenced by their neighbours, sometimes to the extent of adopting the Gods of their neighbours.

<hr>


## **Totems**

<div class="pull-center"><center><img src="https://cdn.pixabay.com/photo/2017/08/04/20/50/toteme-2581457_960_720.jpg" /><br/><em><a href="">Source: Pixabay</a></em></center></div>

<div class="pull-right"><center><img src="https://cdn.pixabay.com/photo/2017/08/13/16/25/wolf-2637699_960_720.png" /><br/><em><a href="">Source: Pixabay</a></em></center></div>



The word **[Totem](https://en.wikipedia.org/wiki/Totem)** is derived from a Native American language, where it refers to clan membership. In the course of time it has come to be used by anthropologists to describe a number of customs in which social groups are associated with animals, objects or other phenomena.**A totem, therefore, is an animal or object that is linked with a particular group**. As such, the concept is used for a wide range of beliefs and practices in connection with the relationship between groups and animals or objects. There are nevertheless certain characteristics that are fairly common, although not universal. These will be described briefly below.

Firstly, the origin of the group may be believed to be closely connected with its Totem. The Totem may be described as the group's ancestor.

Totemism often occurs in connection with unilineal descent groups such as clans or lineages, that is, groups that believe themselves to be descended from a common ancestor. Where such groups are exogamous, they are referred to as **totemic clans**. Very often these groups are named after their Totems.

So, for example, in Africa, a member of the Sibanyoni clan among the Southern Ndebele may state that they are descended from the guinea-fowl. In fact, the name "Sibanyoni" is derived from the term *isiba lenyoni* (the feather of the bird) and refers to the guinea-fowl. In this case the totem is associated with the clan ancestor.

In some cases, however, the groups with which totems are associated do not have any of the characteristics usually ascribed to clans, such as exogamy, and are therefore referred to as **totemic groups** and not as clans.  

In any case, having the same totem constitutes a special bond of unity and is therefore also a basis of cooperation between the members of a group, or of different groups sharing the same totem. This is often also accompanied by rules of exogamy, so that people having the same totem do not intermarry.

But totemism is not only associated with unilineal descent groups. It may also be the symbol of the core group of people in a community. 

The French anthropologist [Claude Levi-Strauss](https://en.wikipedia.org/wiki/Claude_Lévi-Strauss) explains the significance of totemism as symbolising the distinctions between social groups. In other words, totems emphasise the differences between groups: in the same way as animal or plant species or other objects differ from one another, so do the groups differ from each other.

<div class="pull-left"><center><img src="https://cdn.pixabay.com/photo/2016/08/20/22/46/totem-pole-1608711_960_720.jpg" /><br/><em><a href="">Source: Pixabay</a></em></center></div>

Secondly, the totem may also be closely linked with the group's wellbeing, which is why the totem has to be respected and protected. Where the totem is an animal or plant, it may not be killed or eaten by a member of the totemic group. Very often this prohibition is supported by supernatural sanctions. For example, it is believed that anyone killing or eating the totem will become insane or ill. In some cases, the opposite holds true. For example, among the [Australian aborigines](https://en.wikipedia.org/wiki/Aboriginal_Australians), the totem may actually be an animal or plant species that forms an important part of the groups's diet. In this case, the group performs special rituals to ensure the proliferation of the species and thus the survival of the group. 

Among people who venerate the same totem there is usually an attitude of friendliness and helpfulness, including giving each other help in difficult times. 



***The end of Part 3....***

***Thank you for reading.***

*Images are linked to their sources in their description and references are stated below.*

**Authors and Text Titles**
Wessels 1984: Tamil-hindoes 
Beattie 1964: Other Cultures
Robert Redfield: The primitive world view
CR Ember 2005 : Anthropology 11th Edition  
WA Haviland 2008: Anthropology: The Human Challenge 12th Edition
BA Pauw 1970: Religion and magic
AFC Wallace 1966: Religion: An anthropological view
Thank you @foundation for this amazing SteemSTEM gif

https://i.imgur.com/WhYkkh9.gif