Fetish C

Fetish C
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Human attribution of special powers or value to an object
Two ancient anthropomorphic figures from Peru

^ T. J. Alldridge, The Sherbro and its Hinterland , (1901)

^ Pietz, William (1988). The origin of fetishism: A contribution to the history of theory (Ph.D. diss.). University of California, Santa Cruz. ProQuest 303717649 .

^ Jump up to: a b c d MacGaffey, Wyatt (Spring 1994). "African objects and the idea of fetish". RES: Anthropology and Aesthetics . 25 : 123–131. doi : 10.1086/RESv25n1ms20166895 . S2CID 191127564 .

^ Jump up to: a b Pietz, William (Spring 1985). "The Problem of the Fetish, I". RES: Anthropology and Aesthetics . The President and Fellows of Harvard College acting through 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 : critical concepts in the social sciences (1. publ. ed.). London: Routledge. ISBN 0415242673 .

^ Pietz, William (Spring 1987). "The Problem 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.

^ Jump up to: a b "Animals: fact 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

^ Jump up to: 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

^ Jump up to: a b c d SHINTO (THE WAY OF THE GODS) BY W. G. ASTON, C.M.G, D.Lit., LONGMANS, GREEN, AND CO. 39 PATERNOSTER ROW, LONDON NEW YORK AND BOMBAY, 1905, p.65-75, p.73, p.159

^ KOKUTAI - POLITICAL SHINTÔ FROM EARLY-MODERN TO CONTEMPORARY JAPAN, Klaus Antoni, Eberhard Karls University Tübingen: Tobias-lib Tübingen 2016, p259

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

The term fetish has evolved from an idiom used to describe a type of object created in the interaction between European travelers and Africans in the early modern period to an analytical term that played a central role in the perception and study of non-Western art in general and African art in particular.

William Pietz , who, in 1994, conducted an extensive ethno-historical study [2] of the fetish, argues that the term originated in the coast of West Africa during the sixteenth and seventeenth centuries. Pietz distinguishes between, on the one hand, actual African objects that may be called fetishes in Europe, together with the indigenous theories of them , and on the other hand, "fetish", an idea, and an idea of a kind of object, to which the term above applies. [3]

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

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

My argument, then, is that the fetish could originate only in conjunction with the emergent articulation of the ideology of the commodity form that defined itself within and against the social values and religious ideologies of two radically different types of noncapitalist society, as they encountered each other in an ongoing cross-cultural situation. This process is indicated in the history of the word itself as it developed from the late medieval Portuguese feitiço , to the sixteenth-century pidgin Fetisso on the African coast, to various northern European versions of the word via the 1602 text of the Dutchman Pieter de Marees... The fetish, then, not only originated from, but remains specific to, the problem of the social value of material objects as revealed in situations formed by the encounter of radically heterogeneous social systems, and a study of the history of the idea of the fetish may be guided by identifying those themes that persist throughout the various discourses and disciplines that have appropriated the term. [4]
Stallybrass concludes that "Pietz shows that the fetish as a concept was elaborated to demonize the supposedly arbitrary attachment of West Africans to material objects. The European subject was constituted in opposition to a demonized fetishism, through the disavowal of the object." [5]

Initially, the Portuguese developed the concept of the fetish to refer to the objects used in religious practices by West African natives. [4] The contemporary Portuguese feitiço may refer to more neutral terms such as charm , enchantment , or abracadabra , or more potentially offensive terms such as juju , witchcraft , witchery , conjuration or bewitchment .

The concept was popularized in Europe circa 1757, when Charles de Brosses used it in comparing West African religion to the magical aspects of ancient Egyptian religion . Later, Auguste Comte employed the concept in his theory 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 monotheistic religions as fetishes.

The eighteenth-century intellectuals who articulated the theory of fetishism encountered this notion in descriptions of "Guinea" contained in such popular 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). [6]

The theory of fetishism was articulated at the end 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 were governed by impulse, and therefore a fetish object could be anything that then was arbitrarily imbued with imaginary powers. [7]

In the 19th and 20th centuries, Tylor and McLennan, historians of religion, held that the concept of fetishism fostered a shift of attention away from the relationship between people and God , to focus instead on a relationship between people and material objects, and that this, in turn, allowed for the establishment of false models of causality for natural events. This they saw as religious fetishism for Santa Claus on Christmas day and does not consider the birth of Jesus a central problem historically and sociologically.

The use of the concept in the study of religion derives from studies of traditional West African religious beliefs, as well as from Vodun , which in turn derives from those beliefs.

Fetishes were commonly used in some Native American religions and practices. [8] For example, the bear represented the shaman , the buffalo was the provider, the mountain lion was the warrior, and the wolf was the pathfinder the cause of the war . [8]

Kato Genchi cited jewelry, swords, mirrors, and scarves as examples of fetishism in Shintoism . [9] Kato stated that leaving behind cities and going into rural areas, he could find many traces of animism, fetishism, and phallicism . [10]

Kato Genchi stated that the Ten Sacred Treasures were fetishes and the Imperial Regalia of Japan retained the same traits, and pointed out the similarities with the Pusaka of the natives of the East Indies and the Tjurunga of the Central Australians. [11] The Kusanagi no Tsurugi was believed to provide supernatural protection (blessings) through 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 . [11]

Akaruhime no Kami, the deity of Hiyurikuso Shrine , was said to be a red ball. [11] In the Kami era, the jewel around Izanagi -no-Mikoto's neck was deified and called Mikuratana-kami. [11]

William George Aston remarked that the sword at Atsuta Shrine was originally an offering and later became a sacred object, as an example of Fetishism. Sword was one of mitama-shiro (spirit representative, spirit-token), or more commonly known as the shintai (god-body). [12] He observed that people tends to think of the mitama (spirit) of a deity first as the seat of his real 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-body) with the god's real body. [12] For example, cooking furnace (kamado) itself was worshipped as god. [12] Noting the vagueness between highly imperfect symbol of deity and fetish worship, being worsened by the restricted uses of images (e.g., painting, sculpture), there was a strong tendency to even forget that there is a god by ascribing special virtues to certain physical objects. [12]

Roy Andrew Miller observed that the Kokutai no Hongi and the Imperial Rescript on Education were also often worshipped as fetishes, and were respectfully placed and kept in household altars ( kamidana ). [13]

Made and used by the BaKongo of western DRC , a nkisi (plural minkisi ) is a sculptural object that provides a local habitation for a spiritual personality. Though some minkisi have always been anthropomorphic, they were probably much less naturalistic or "realistic" before the arrival of the Europeans in the nineteenth century; Kongo figures are more naturalistic in the coastal areas than inland. [3] As Europeans tend to think of spirits as objects of worship, idols become the objects of idolatry when worship was addressed to false gods. In this way, Europeans regarded minkisi as idols on the basis of false assumptions.

Europeans often called nkisi "fetishes" and sometimes " idols " because they are sometimes rendered in human form. Modern anthropology has generally referred to these objects either as "power objects" or as "charms".

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

bears a relationship similar to that which Marx supposed that "political economy" bore to capitalism as its "religion", but not for the reasons advanced by Bosman, the Enlightenment thinkers, and Hegel. The irrationally "animate" character of the ritual system's symbolic apparatus, including minkisi , divination devices, and witch-testing ordeals, obliquely expressed real relations of power among the participants in ritual. "Fetishism" is about relations among people, rather than the objects that mediate and disguise those relations. [3]
Therefore, McGaffey concludes, to call a nkisi a fetish is to translate "certain Kongo realities into the categories developed in the emergent social sciences of nineteenth century, post-enlightenment Europe." [3]

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The term "fetish" may evoke images of black bodysuits and complicated sexual contraptions , but you may already be acting out some of the most common examples. ( Spanking , anyone?) What defines a fetish isn't what the activity or object of desire is so much as the role it plays in someone's life. "A fetish is typically referred to as behavior that someone cannot get sexually aroused without. Fetishes can also be a term people use to describe sexual arousal that is coupled with a typically non-sexual object," says sexologist and psychologist Denise Renye .
While people often use the terms "fetish" and "kink" interchangeably, a kink means an activity or behavior that someone enjoys that exists outside the "norm" of "traditional" sex, such as incorporating handcuffs or even balloons . Think of the differences this way: If someone's kink is bondage, they probably get incredibly excited when they're tied up. If someone has a bondage fetish , their entire sexuality may revolve around restraint. (There's also the category of turn-ons: things that simply arouse a person.)
When we think of kink, we often think of BDSM, which involves an erotic power exchange through dominance and submission. BDSM is kinky, but not all kinks fall under the BDSM umbrella. Renye adds that people often have more than one kink or one fetish, and there is often overlap: For instance, someone may engage in spanking as part of a role-playing scenario in which one partner is dressed up as a schoolgirl and the other like a professor. In such an instance, the scenario would involve role-play, impact play, and even age play.
Research suggests that perhaps half of us are interested in sexual activities outside the "norm," so if you're interested in trying any of the following, rest assured you're not alone. And of course, with any type of sex, acting on fetishes or kinks should always involve enthusiastic consent from all parties and safer sex practices, such as the use of condoms , to prevent unwanted pregnancies and STIs. You never have to try anything that's not attractive to you, but please refrain from kink shaming others. Remember, we're trying to dismantle sexual shame .
Ready to dive in? Here's a list of some of the most common fetishes and what they entail.
Impact play means spanking, flogging, paddling, and other forms of consensual striking. Spanking is often an easy and safe BDSM entry point that leads to exploring more, such as purchasing a crop to use with a partner. Impact play can range from a light slap on the bum to a crack of the whip.
As with any kink or fetish, it's important to negotiate boundaries beforehand. "Safety and comfort are the most important aspects of kink," says Renye. Do your homework before practicing impact play. Discuss the level of intensity you enjoy (or your partner enjoys), choose a safe word to shut down the action on a dime if need be, and learn what parts of the body are safe to impact. Stick with the meatier areas, like the ass and thighs, and avoid less protected areas where organs live, like the lower back.
You don't have to stop playing make-believe when you grow up. Role-playing means acting out a sexual fantasy with your partner(s), either once or as part of an ongoing fantasy. While it can be a fetish or kink within itself, it's also a healthy way to act out other fantasies. For instance, if you have a medical fantasy and are aroused by doctors, you probably don't actually want your doctor to get sexy with you, because that would be creepy and abusive. The beauty of role-playing is that you can have your partner dress up as a doctor and indulge your fantasy consensually in your own home.
A foot fetish involves a desire to worship feet through acts such as massage, kissing, and smelling. As professional dominatrix Goddess Aviva previously told Allure , it's an extremely common fetish. If your partner shares that they have a foot fetish, it may be initially jarring, but it's an opportunity for you to discuss a potentially exciting new part of your sex life together. (And, if you're into it, just think of all the foot massages headed your way!)
You don't need to have an anal fetish to engage in anal sex, but plenty of people do specifically get off on butt stuff. Anal play can range from adding a finger in the ass during penetrative vaginal sex to using butt plugs to having anal sex with a penis or a dildo.
While anal sex can be safe and wonderful, there is some prep work involved. Since the butthole is not self-lubricating and harbors bacteria that can lead to infection if transferred to the vagina, it’s important to stock up on lube and read up on ass etiquette before engaging in anal play. That includes safer sex precautions such as condom use . Start small and go slow, using fingers, anal toys, and plenty of lube before moving up to larger objects such as dildos or a penis.
Renye says that one of the most common fetishes centers on something that may be sitting inside your dresser right now: lingerie . "[This] may show up in sexual play between and among individuals who may not even consider themselves kinky or to have a fetish (or two or three)," she says. Again, while many people get aroused by sexy underwear, lingerie becomes a fetish when someone needs it to be present in a sexual scenario in order to fully engage or get off.
Group sex is getting it on with more than one person. If you've ever swiped on Tinder, you're likely aware that many couples are searching for a third, although group sex can mean more than just a threesome. An orgy is when a group of people of all genders have sex, while a " gang bang " typically refers to one person having sex with more than two members of another gender (while the term can have violent connotations, it's also used in the kink community to refer to consensual scenarios).
Sensation play can refer to a huge range of activities based on the receiving or withholding of different stimuli. For instance, one partner may blindfold the other to deprive them of their sense of sight, a form of sensory deprivation, or they may drag an ice cube along their skin, a form of sensation play known as temperature play.
Edging, in which the submissive partner is brought to the brink of climax and then forced to stop — often done repeatedly — is an example of orgasm control. The idea here is that for as long as you like, you let your partner take the reins and determine when and how you come. As with all of the activities here, anyone can engage in orgasm c
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