Analysis of Durkheim’s “The Elementary Forms of Religious Essay

As depicted in Durkheim’s The Elementary Forms of Religious Life, a totem is evident in each general public. A totem is a representative figure of some animal, being, or thing that speaks to the holiness and rule of god. Basically, a totem is a profane, common item that has been considered by society to have some heavenly, sacrosanct attributes. With this being stated, the item itself doesn't have any heavenly or holy characteristics; rather it is just the portrayal of the totem that holds these attributes. For instance, in the event that a society’s totem is a turtle, at that point a genuine turtle would just be a turtle, however when the turtle is introduced as a totemic seal then this emblematic portrayal of the turtle is consecrated. Durkheim contends that, in light of the fact that the totem is a socially built portrayal of god then the totem itself speaks to society too. Durkheim makes this supposition obviously clear by expressing that â€Å"the divine force of the tribe, the totemic rule, can in this manner be nothing else than the family itself, exemplified and spoke to the creative mind under the noticeable type of the creature or vegetable which fills in as totem. From this, one can presume that Durkheim saw the love of totem as venerating society. Durkheim proceeds to make the contention that god and society are â€Å"equivalent. † God is an outside, non-literal power that holds the individuals venerating it to specific habits and activities. The demonstration of revering said god or totem means that the adherents, devotees, or admirers are needy upon this power to decide the activities they participate in, the practices they display, etc. God and religion exist so as to keep individuals â€Å"in line† by means of ritualized exercises and setting good and moral rules that individuals maintain. Society, all by itself, has similar characteristics. The standards and estimations of a general public, which generally have been joined into the good and moral rules spread out in the society’s religion, are followed whether they are in accordance with the people inborn nature. On account of this trademark, society is itself an outside power that individuals are reliant on, regardless of whether they recognize it. Finally, Durkheim recognizes that these ritualized exercises and shared virtues cultivate the social solidarity and attachment of society. By participating in shared exercises, regardless of whether it be the Islamic ceremony of going to Allah on various occasions a day, the American convention of singing of the national song of devotion before the primary throw of a ball game, or the Catholic ceremony of aking fellowship, we are recognizing that we have a place with a gathering or society. Normal exercises help set up what Durkheim alludes to as â€Å"collective consciousness†, that is a predefined allowance of faith based expectations and qualities that are basic to individuals from a given society or gathering. Imploring a similar god or applauding a similar society, which as indicated by Durkheim are one in the equivalent, empowers the turn of events and upkeep of an all in all held arrangement of ethics, qualities, morals, and convictions.