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A fetish (derived from the French fétiche, which comes from the Portuguese feitiço, and this in turn from Latin facticius, 'synthetic' and facere, 'to make') is an object believed to have supernatural powers, or particularly, a human-made object that has energy over others. Essentially, fetishism is the attribution of inherent non-material worth, or powers, to an object.

Historiography[edit]

The term fetish has developed from an idiom used to explain a type of object created within the interplay between European travelers and Native West Africans within the early fashionable period to an analytical time period that played a central role in the perception and examine of non-Western artwork basically and African art particularly.

William Pietz, who, in 1994, conducted an in depth ethno-historical study[2] of the fetish, argues that the time period originated in the coast of West Africa during the sixteenth and seventeenth centuries. Pietz distinguishes between, on the one hand, precise African objects that may be called fetishes in Europe, along with the indigenous theories of them, and however, "fetish", an concept, and an concept of a sort of object, to which the term above applies.[3]

According to Pietz, the submit-colonial concept of "fetish" emerged from the encounter between Europeans and Africans in a very specific historic context and in response to African material culture.

He begins his thesis with an introduction to the complex historical past of the word:

My argument, then, is that the fetish could originate only along side the emergent articulation of the ideology of the commodity type that defined itself inside and towards the social values and religious ideologies of two radically various kinds of noncapitalist society, as they encountered one another in an ongoing cross-cultural state of affairs. This process is indicated in the historical past of the word itself as it developed from the late medieval Portuguese feitiço, to the sixteenth-century pidgin Fetisso on the African coast, to varied northern European versions of the word by way of the 1602 textual content of the Dutchman Pieter de Marees... The fetish, then, not only originated from, however stays particular to, the problem of the social value of material objects as revealed in conditions formed by the encounter of radically heterogeneous social techniques, and a study of the history of the idea of the fetish may be guided by identifying these themes that persist throughout the assorted discourses and disciplines that have appropriated the term.[4]

Stallybrass concludes that "Pietz reveals that the fetish as a concept was elaborated to demonize the supposedly arbitrary attachment of West Africans to materials objects. The European topic was constituted in opposition to a demonized fetishism, by way of the disavowal of the item."[5]

History[edit]

Initially, the Portuguese developed the concept of the fetish to check with the objects utilized in religious practices by West African natives.[4] The contemporary Portuguese feitiço could check with more impartial phrases such as charm, enchantment, or abracadabra, or extra probably offensive terms akin to juju, witchcraft, witchery, conjuration or bewitchment. The medieval Lollards issued polemics that anticipated fetishism.[6]

The idea was popularized in Europe circa 1757, when Charles de Brosses used it in comparing West African religion to the magical elements of ancient Egyptian religion. Later, Auguste Comte employed the concept in his concept of the evolution of religion, wherein he posited fetishism as the earliest (most primitive) stage, followed by polytheism and monotheism. However, ethnography and anthropology would classify some artifacts of polytheistic and monotheistic religions as fetishes.

The eighteenth-century intellectuals who articulated the theory of fetishism encountered this notion in descriptions of "Guinea" contained in such standard voyage collections as Ramusio's Viaggio e Navigazioni (1550), de Bry's India Orientalis (1597), Purchas's Hakluytus Posthumus (1625), Churchill's Collection of Voyages and Travels (1732), Astley's A new General Collection of Voyages and Travels (1746), and Prevost's Histoire generale des voyages (1748).[7]

The idea of fetishism was articulated at the top of the eighteenth century by G. W. F. Hegel in Lectures on the Philosophy of History. According to Hegel, Africans were incapable of abstract thought, their ideas and actions had been governed by impulse, and subsequently a fetish object might be anything that then was arbitrarily imbued with "imaginary powers".[8]

Practice[edit]

Using the idea within the study of religion derives from studies of conventional West African religious beliefs, in addition to from Vodun, which in turn derives from those beliefs.

Fetishes were generally utilized in some Native American religions and practices.[9] For example, the bear represented the shaman, the buffalo was the supplier, the mountain lion was the warrior, and the wolf was the pathfinder, the reason for the struggle.[9]

Japan[edit]

Kato Genchi cited jewellery, swords, mirrors, and scarves as examples of fetishism in Shinto.[10] Kato stated that forsaking cities and going into rural areas, he may discover many traces of animism, fetishism, and phallicism.[11]

Kato Genchi said that the Ten Sacred Treasures have been fetishes and the Imperial Regalia of Japan retained the identical traits, and identified the similarities with the Pusaka of the natives of the East Indies and the Tjurunga of the Central Australians.[12] The Kusanagi no Tsurugi was believed to provide supernatural protection (blessings) by means of the spiritual experience of the divine sword, and the Kusanagi no Tsurugi was deified and enshrined at Atsuta in Owari Province, which is now the Atsuta Shrine.[12]

Akaruhime no Kami, the deity of Hiyurikuso Shrine, was mentioned to be a purple ball.[12] Within the Kami era, the jewel around Izanagi-no-Mikoto's neck was deified and referred to as Mikuratana-kami.[12]

William George Aston remarked that the sword at Atsuta Shrine was originally an providing and later became a sacred object, for instance of Fetishism. Sword was considered one of mitama-shiro (spirit consultant, spirit-token), or extra commonly recognized because the shintai (god-physique).[13] He observed that folks tends to consider the mitama (spirit) of a deity first as the seat of his actual presence, and second as the deity itself. Many people do not distinguish between mitama (spirit) and shintai (god-body), and some even confused shintai (god-physique) with the god's real body.[13] For example, cooking furnace (kamado) itself was worshiped as god.[13] Noting the vagueness between extremely imperfect image of deity and fetish worship, being worsened by the restricted makes use of of pictures (e.g., painting, sculpture), there was a powerful tendency to even neglect that there is a god by ascribing special virtues to certain physical objects.[13]

Roy Andrew Miller observed that the Kokutai no Hongi and the Imperial Rescript on Education were also typically worshipped as fetishes, and have been respectfully positioned and saved in household altars (kamidana).[14]

Minkisi[edit]

Made and used by the BaKongo of western DRC, a nkisi (plural minkisi) is a sculptural object that provides a neighborhood habitation for a spiritual character. Though some minkisi have all the time been anthropomorphic, they have been probably much less "naturalistic" or "sensible" before the arrival of the Europeans within the nineteenth century; Kongo figures are more naturalistic within the coastal areas than inland.[3] As Christians tend to think about spirits as objects of worship, idols grow to be the objects of idolatry when worship was addressed to false gods. In this way, European Christian colonialists regarded minkisi as idols on the idea of religious bias.

The foreign Christians usually known as nkisi "fetishes" and sometimes "idols" because they are typically rendered in human kind or semi-human type. Modern anthropology has generally referred to these objects either as "energy objects" or as "charms".

In addressing the question of whether a nkisi is a fetish, William McGaffey writes that the Kongo ritual system as an entire,

bears a relationship just like that which Marx supposed that "political financial system" bore to capitalism as its "religion", however not for the explanations superior by Bosman, the Enlightenment thinkers, and Hegel. The irrationally "animate" character of the ritual system's symbolic apparatus, together with minkisi, divination devices, and witch-testing ordeals, obliquely expressed actual relations of energy among the many members in ritual. "Fetishism" is about relations among individuals, rather than the objects that mediate and disguise those relations.[3]

Therefore, McGaffey concludes, to name a nkisi a fetish is to translate "sure Kongo realities into the classes developed in the emergent social sciences of nineteenth century, put up-enlightenment Europe."[3]

See additionally[edit]

Boli
References[edit]

^ T. J. Alldridge, The Sherbro and its Hinterland, (1901)^ Pietz, William (1988). The origin of fetishism: A contribution to the historical past of theory (Ph.D. diss.). University of California, Santa Cruz. ProQuest 303717649.^ a b c d MacGaffey, Wyatt (Spring 1994). "African objects and the concept of fetish". RES: Anthropology and Aesthetics. 25: 123-131. doi:10.1086/RESv25n1ms20166895. S2CID 191127564.^ a b Pietz, William (Spring 1985). "The issue of the Fetish, I". RES: Anthropology and Aesthetics. The President and Fellows of Harvard College acting via the Peabody Museum of Archaeology and Ethnology. 9 (9): 5-17. doi:10.1086/RESv9n1ms20166719. JSTOR 20166719. S2CID 164933628.^ Stallybrass, Peter (2001). Daniel Miller (ed.). Consumption : vital ideas in the social sciences (1. publ. ed.). London: Routledge. ISBN 0415242673.^ Stanbury, S. (2015). The Visual Object of Desire in Late Medieval England. The Middle Ages Series. University of Pennsylvania Press, Incorporated. p. 31. ISBN 978-1-5128-0829-2. Retrieved 2023-06-14.^ Pietz, William (Spring 1987). "The issue of the Fetish, II: The Origin of the Fetish". RES: Anthropology and Aesthetics. 13 (13): 23-45. doi:10.1086/RESv13n1ms20166762. JSTOR 20166762. S2CID 151350653.^ MacGaffey, Wyatt (1993). Astonishment & Power, The Eyes of Understanding: Kongo Minkisi. National Museum of African Art.^ a b "Animals: truth and folklore". New Mexico Magazine. August 2008. pp. 56-63.^ Kato Genchi- A Neglected Pioneer in Comparative Religion -Naomi Hylkema-Vos, Japanese Journal of Religious Studies 1990 17/4. p384^ Dr. Genchi Kato's monumental work on Shinto, Daniel C. Holtom. 明治聖徳記念学会第47巻、昭和12年 1937/04/ p7-14^ a b c d A Study of Shinto: The Religion of the Japanese Nation, By Genchi Katu, Copyright Year 2011, ISBN 9780415845762, Published February 27, 2013 by Routledge , Chapter III Fetishism and Phallicism^ a b c d SHINTO (The way OF THE GODS) BY W. G. ASTON, C.M.G, D.Lit., LONGMANS, Green, AND CO.

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