Here are 100 books that Totem and Taboo fans have personally recommended if you like
Totem and Taboo.
Shepherd is a community of 12,000+ authors and super readers sharing their favorite books with the world.
My fascination with magic and the occult emerged from growing up in Scotland, which has a long, rich history of witchcraft, fairies, and the 19th century Celtic Revival, which saw a relation between art and magic. For me, the occult is primarily about liberating the imagination and this is what surrealism does. I became enchanted by surrealist art as a teenager which then led me to study History of Art at university. After graduating in 1989, I wrote my book at a time when there was so little available on the relationship between surrealism and occultism, determined to share my passion with other readers.
Ithell Colquhoun was a surrealist artist, writer, and an initiate of several magical orders. Her unique novel (first published in 1961) has a haunting and visionary quality in the way it blends surrealist imagery and occult symbolism. The hermetic plot symbolizes alchemical processes and transformations and reading it feels like being guided through an oneiric landscape, evoking myths tangled with bodily sensations and fragments of memories.
Not a novel in the usual sense of the word, but a philosophical and poetic meditation on dreams, desires, and the journey through life. This is a lovely edition, illustrated with a selection of Colquhoun’s watercolours which beautifully complement the text.
Ithell Colquhoun was a leading British surrealist artist and writer whose love of the esoteric and the occult had a profound influence on her work. Nowhere is this more apparent than in the weird and wonderful alchemical novel Goose of Hermogenes. An unnamed woman must escape her uncle's island when his sinister attentions fall upon an heirloom—a priceless jewel in her possession—that may help in his tireless efforts to conquer death. Gothic, erotic and dreamlike, Goose of Hermogenes is a dizzying work of surrealist imagination. This new edition features five of Colquhoun's watercolor paintings originally painted to illustrate the novel.…
My fascination with magic and the occult emerged from growing up in Scotland, which has a long, rich history of witchcraft, fairies, and the 19th century Celtic Revival, which saw a relation between art and magic. For me, the occult is primarily about liberating the imagination and this is what surrealism does. I became enchanted by surrealist art as a teenager which then led me to study History of Art at university. After graduating in 1989, I wrote my book at a time when there was so little available on the relationship between surrealism and occultism, determined to share my passion with other readers.
This book traces the astonishing history and thinking behind the secret society called Acéphale created by Georges Bataille, known as the ‘dissident surrealist.' Secret societies were a feature of occultism throughout history (the word occult itself means 'hidden’). Acéphale was represented as a headless figure holding a burning heart, a dagger, and with a skull in the groin.
The members of the society would meet in silence to perform rituals beneath a lightning-struck oak tree in a forest outside Paris, evoking the ancient Druid rites described in Frazer’s The Golden Bough, blended with Nietzsche’s philosophy of the Death of God. The book is an outstanding work of scholarship and I would highly recommend this as part of any serious library on surrealism and occultism.
Georges Bataille's secret society, long the stuff of legend, is now revealed in its texts, meditations, rules and prohibitions
This book recounts what must be one of the most unusual intellectual journeys of modern times, in which the influential philosopher, cultural theorist and occasional pornographer Georges Bataille (1897–1962), having spent the early 1930s in far-left groups opposing the rise of fascism, abandoned that approach in order to transfer the struggle onto "the mythological plane."
In 1937, Bataille founded two groups in order to explore the combinations of power and the "sacred" at work in society. The first group, the College…
My fascination with magic and the occult emerged from growing up in Scotland, which has a long, rich history of witchcraft, fairies, and the 19th century Celtic Revival, which saw a relation between art and magic. For me, the occult is primarily about liberating the imagination and this is what surrealism does. I became enchanted by surrealist art as a teenager which then led me to study History of Art at university. After graduating in 1989, I wrote my book at a time when there was so little available on the relationship between surrealism and occultism, determined to share my passion with other readers.
André Breton, the leader of the surrealist movement, wrote L’Art Magique in his later years, making explicit what was before then only hinted at, namely, the magical origins of art. This is a lavishly illustrated historical survey of art across different cultures and centuries and although the book has a French text and hasn’t been translated, its wonderful selection of images really conveys the surrealist perspective on what makes art magic. The book was first published in 1957 and a second edition in 1991, but was out of print for many years until this new and affordable edition which I would highly recommend.
Publi en 1957 tirage limit (rserv un cercle de bibliophiles), L'Art magique reprsentait aux yeux d'Andr Breton la somme de toute une vie : rien de moins qu'une histoire universelle de l'art, des origines prhistoriques jusqu' nos jours - mais une histoire de l'art revisite de fond en comble par le regard et la pense surralistes. Projet grandiose que cette chevauche travers les paysages de la Beaut, servi par la passion ttue d'un homme qui lui consacra, tout au long de son existence, ses recherches et le meilleur de ses intuitions. Projet exaltant surtout : car l'un des premiers crivains…
My fascination with magic and the occult emerged from growing up in Scotland, which has a long, rich history of witchcraft, fairies, and the 19th century Celtic Revival, which saw a relation between art and magic. For me, the occult is primarily about liberating the imagination and this is what surrealism does. I became enchanted by surrealist art as a teenager which then led me to study History of Art at university. After graduating in 1989, I wrote my book at a time when there was so little available on the relationship between surrealism and occultism, determined to share my passion with other readers.
This well-researched and in-depth account has been translated from French and discusses the various occult movements which inspired the art and ideas of the surrealists. It covers a diverse range of topics including divination, astrology, myth, voodoo, Gnosticism, freemasonry, alchemy, secret societies, and Celticism and shows how various artists and writers took inspiration from these systems. The book contains a selection of images, copious notes, a substantial bibliography, and a good index making this an indispensable research tool for aspiring scholars of surrealism and the occult.
A profound understanding of the surrealists’ connections with alchemists and secret societies and the hermetic aspirations revealed in their works
• Explains how surrealist paintings and poems employed mythology, gnostic principles, tarot, voodoo, alchemy, and other hermetic sciences to seek out unexplored regions of the mind and recover lost “psychic” and magical powers
• Provides many examples of esoteric influence in surrealism, such as how Picasso’s Demoiselles d’Avignon was originally titled The Bath of the Philosophers
Not merely an artistic or literary movement as many believe, the surrealists rejected the labels of artist and author bestowed upon them by outsiders,…
I grew up in a family of beautiful, accomplished women at a time when most women stayed home. But the spectacular women in my mother's family also suffered spectacularly, and I was determined to understand family life at its very roots. I studied anthropology and, over a 15-year period, lived in a remote part of the Eastern Highlands of Papua New Guinea among a group of Gimi women who spent most of their time apart from men. I shared women's difficult daily lives, participated in their separate rites, learned their myths, and, through my writing, have devoted myself to giving them voices of their own.
This is a very short book with a single brilliant insight into the human condition.
It shows how wrong it is to suppose (as Marx and Engels did) that first there were self-sufficient nuclear families who thenproduced surpluses to exchange with other nuclear families.
Mauss used early fieldwork in the South Pacific and Northwest Coast of Canada, to demonstrate that exchange is the very essence of human social life, inseparable from the incest taboo, marriage rules, and a fully realized highly elaborate symbolic universe based upon principles of animism, sympathetic magic and rites of passage.
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it.
This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.
Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank…
I grew up in a family of beautiful, accomplished women at a time when most women stayed home. But the spectacular women in my mother's family also suffered spectacularly, and I was determined to understand family life at its very roots. I studied anthropology and, over a 15-year period, lived in a remote part of the Eastern Highlands of Papua New Guinea among a group of Gimi women who spent most of their time apart from men. I shared women's difficult daily lives, participated in their separate rites, learned their myths, and, through my writing, have devoted myself to giving them voices of their own.
Still exciting after all these years! Perhaps because it is politically incorrect and unself-conscious.
The cover blurb says it is an "investigation of the sex lives of the men and women of the Trobriand Islands and deals with prenuptial intercourse, marriage, divorce, pregnancy, erotic psychology, ritual, morals, and manners" – forbidden territory nowadays.
I do not excuse the sexism and racism occasionally detectable, but think the detail, intimacy, and authorial reflexivity about a disappeared world are more valuable now than ever. A century ahead of his time, Malinowski included himself in his observations and ideas about others.
This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.
I grew up in a family of beautiful, accomplished women at a time when most women stayed home. But the spectacular women in my mother's family also suffered spectacularly, and I was determined to understand family life at its very roots. I studied anthropology and, over a 15-year period, lived in a remote part of the Eastern Highlands of Papua New Guinea among a group of Gimi women who spent most of their time apart from men. I shared women's difficult daily lives, participated in their separate rites, learned their myths, and, through my writing, have devoted myself to giving them voices of their own.
I am deeply persuaded by psychoanalysis as arational scientific theory of the unconscious mind which, if it exists as Freud describes it, has a determining role in nearly every aspect of individual and social life among ourselves and exotic others.
But most scholars, feminists especially (of whom I consider myself one), even when they acknowledge Freud's genius, "then proceed to dismiss the whole business as hopelessly out of date and culture-bound."
This collection of essays, a series of paired expositions by classic thinkers and eminent scholars in many fields in dialogue with each other, provides an in-depth overview of the debate about 'women and analysis.'
I grew up in a family of beautiful, accomplished women at a time when most women stayed home. But the spectacular women in my mother's family also suffered spectacularly, and I was determined to understand family life at its very roots. I studied anthropology and, over a 15-year period, lived in a remote part of the Eastern Highlands of Papua New Guinea among a group of Gimi women who spent most of their time apart from men. I shared women's difficult daily lives, participated in their separate rites, learned their myths, and, through my writing, have devoted myself to giving them voices of their own.
Given the general skepticism about Freud, it is hard to find a brilliant application of histheory of psychoanalysis in anthropology that also focuses on women.
This book about Hindu-Buddhist religious devotees at Kataragama in southeastern Sri Lanka includes detailed case studies of female ascetic-ecstatics that explore the symbolism of long locks of matted hair. Obeyesekere demonstrates that the conventional distinction between personal and cultural symbols is inadequate and naive.
The great pilgrimage center of southeastern Sri Lanka, Kataragama, has become in recent years the spiritual home of a new class of Hindu-Buddhist religious devotees. These ecstatic priests and priestesses invariably display long locks of matted hair, and they express their devotion to the gods through fire walking, tongue-piercing, hanging on hooks, and trance-induced prophesying.
The increasing popularity of these ecstatics poses a challenge not only to orthodox Sinhala Buddhism (the official religion of Sri Lanka) but also, as Gananath Obeyesekere shows, to the traditional anthropological and psychoanalytic theories of symbolism. Focusing initially on one symbol, matted hair, Obeyesekere demonstrates…
I am a professor emerita of Anthropology at Berkeley. I have written books on Muslim women in runaway factories; the modern Chinese diaspora; Cambodian refugees in the US; neoliberal Asian states; and Singapore's biomedical hub. I also write on contemporary Chinese art. We live in worlds interwoven by assemblages of technology, politics, and culture. Each situation is crystallized by the shifting interactions of global forces and local elements. Given our interlocking, interdependent realities, a sustainable future depends on our appreciation of cultural differences and support of transnational cooperation. For many people, China today is a formidable challenge, but learning about its peoples' struggles and desires is a beginning toward recognizing their humanity.
This collection, by anthropologists and psychiatrists, gives us a glimpse of soul searching by ordinary people as China compresses centuries of industrial growth into two decades. The unprecedented fragmentation of families and loss of culture have scattered lives and disoriented minds. The chapter authors consider intimate topics -- death, sex, depression, stigma, suicide, and madness -- that lie beneath the glossy images of Chinese achievements. They reveal the deep confusion of ordinary people as they struggle with questions of morality and humanity in a relentless, turbulent world.
"Deep China" investigates the emotional and moral lives of the Chinese people as they adjust to the challenges of modernity. Sharing a medical anthropology and cultural psychiatry perspective, Arthur Kleinman, Yunxiang Yan, Jing Jun, Sing Lee, Everett Zhang, Pan Tianshu, Wu Fei, and Guo Jinhua delve into intimate and sometimes hidden areas of personal life and social practice to observe and narrate the drama of Chinese individualization. The essays explore the remaking of the moral person during China's profound social and economic transformation, unraveling the shifting practices and struggles of contemporary life.
I am an anthropologist with a background in evolutionary biology, primate behavior, and cross-cultural approaches to parenting. I taught “The Anthropology of Parenting” for 20 years at Cornell University. The book grew from interviews with anthropologists, pediatricians, and child development experts taking a different stance about parents and babies—that we should look at how babies are designed by evolution and how cultures then interfere with those expectations. My book shows there is no perfect way to raise a child but there are styles in other cultures we can borrow to make our babies, and ourselves, more at ease.
The Levines have studied the Gusii of Western Kenya for decades and in this book, they look at childhood in all its glory and compare Gusii parenting and parenting philosophy to Western culture.
When it comes to parenting, more isn't always better,but it is always more tiringIn Japan, a boy sleeps in his parents' bed until age ten, but still shows independence in all other areas of his life. In rural India, toilet training begins one month after infants are born and is accomplished with little fanfare. In Paris, parents limit the amount of agency they give their toddlers. In America, parents grant them ever more choices, independence, and attention.Given our approach to parenting, is it any surprise that American parents are too frequently exhausted?Over the course of nearly fifty years, Robert and…
