Method in the Study of Totemism

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Lang Andrew. Method in the Study of Totemism

METHOD IN THE STUDY OF TOTEMISM

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Is there any human institution which can be safely called "Totemism"? Is there any possibility of defining, or even describing Totemism? Is it legitimate – is it even possible, with due regard for "methodology" and logic – to seek for the "normal" form of Totemism, and to trace it through many Protean changes, produced by various causes, social and speculative? I think it possible to discern the main type of Totemism, and to account for divergences.

Quite the opposite opinion appears to be held by Mr. H. H. Goldenweizer in his "Totemism, an Analytic Study."1 This treatise is acutely critical and very welcome, as it enables British inquirers about totemism to see themselves as they appear "in larger other eyes than ours." Our common error, we learn, is this: "A feature salient in the totemic life of some community is seized upon only to be projected into the life of the remote past, and to be made the starting-point of the totemic process. The intermediary stages and secondary features are supplied from local evidence, by analogy with other communities, or 'in accordance with recognised principles of evolution' [what are they?] and of logic. The origin and development, thus arrived at, are then used as principles of interpretation of the present conditions. Not one step in the above method of attacking the problem of totemism is logically justifiable."2

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So far I can defend my own method: it starts from features that are universal, or demonstrably have been universal in totemism. There is "an organic unity of the features of totemism," – of these two features, the essential features.

Lastly, Mr. Goldenweizer accuses us "Britishers," as he calls us, of neglecting in our speculations the effects of "borrowing and diffusion, of assimilation and secondary associations of cultural elements, in primitive societies."4

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