Instruct: Given a question, retrieve passages that answer the question.
Query: Where are totems from in the United States?
Totem poles serve as important illustrations of family lineage and the cultural heritage of the Native peoples in the islands and coastal areas of North America's Pacific Northwest, especially British Columbia, Canada, and coastal areas of Washington and southeastern Alaska in the United States. Families of traditional carvers come from the Haida, Tlingit, Tsimshian, Kwakwaka’wakw (Kwakiutl), Nuxalk (Bella Coola), and Nuu-chah-nulth (Nootka), among others.[3][4] The poles are typically carved from the highly rot-resistant trunks of Thuja plicata trees (popularly known as giant cedar or western red cedar), which eventually decay in the moist, rainy climate of the coastal Pacific Northwest. Because of the region's climate and the nature of the materials used to make the poles, few examples carved before 1900 remain. Noteworthy examples, some dating as far back as 1880, include those at the Royal British Columbia Museum in Victoria and the Museum of Anthropology at UBC in Vancouver.
Tlingit totem pole in Ketchikan, Alaska, circa 1901 Totem poles in front of homes in Alert Bay, British Columbia in the 1900s A totem pole in Totem Park, Victoria, British Columbia From Totem Park, Victoria, British Columbia The K'alyaan Totem Pole of the Tlingit Kiks.ádi Clan, erected at Sitka National Historical Park to commemorate the lives lost in the 1804 Battle of Sitka From Saxman Totem Park, Ketchikan, Alaska From Saxman Totem Park, Ketchikan, Alaska From Brockton Point, Stanley Park, Vancouver, British Columbia Replica of G'psgolox Pole. A gift from the Haisla First Nation to the Museum of Ethnography in Stockholm, Sweden. US 50th Infantry Regiment Coat of arms with a totem pole arrangement of a US American eagle and a Russian Bear {signifying transfer of ownership of Alaska from Russia to United States} Kwakwaka'wakw House Post at the American Museum of Natural History
Ezekiel, in his 50s, contacted Spider-Man and explained to him the nature of animal totems: people who gain supernatural abilities from a mystic link with certain animals. He suggested that the spider that bit Peter Parker was not mutated by the radiation, but actually trying to give Peter its powers before the radiation killed it. This meant that Spider-Man was now part of the supernatural food chain, and became a target for other totems and beings who feed on totems (Hence why so many of Spider-Man's foes were based on animals; on some level, they 'sensed' that Peter was a true totem while they were merely impostors and were thus driven to destroy him). He subsequently aided Spider-Man in fighting a being known as Morlun, a vampire-like entity that 'fed' on totems, apparently at the cost of his life, but it was later revealed that he survived and departed for Africa, where he aided Spider-Man in dealing with Shathra, another supernatural-based menace, by leading Peter to an area where he would have the advantage over Shathra.
The totem pole is arguably the most complex and grandiose art form in Kwakwaka'wakw culture. Poles are placed outside family houses where they display the family's crests, history, wealth, social rank, inheritance, and privilege. The sequence of characters and symbols sculpted into a totem pole is indicative of past family events, ancestors, myths, and heraldic crests, with the bottom figure usually being the most prominent. The interpretation of the symbols is retold in a semi-legendary form when the pole is first dedicated to a certain house after completion. Kwakwaka'wakw totems are built from red cedar and can range between fifteen and fifty feet tall. The reputation of a pole's maker depended on the quality of his work. The Kwakwaka'wakw style of totem uses more protruding elements than other Northwest coast totems, such as stretching limbs, beaks jutting out, and wings thrust away from the body of the pole. Painting followed a scheme of alternating dark and light colors for contrast. Finally, like other forms of Kwakwaka'wakw art, Kwakwaka'wakw totems display a high emphasis on realism.
The Kayung totem pole is a totem pole made by the Haida people. Carved and originally located in the village of Kayung on Graham Island in British Columbia, Canada, it dates from around 1850. In 1903 it was sold by Charles Frederick Newcombe to the British Museum, where since 2007 it has been a prominent exhibit in the Great Court.
By 1910, the idea of totemism as having common properties across cultures was being challenged, with Russian American ethnologist Alexander Goldenweiser subjecting totemistic phenomena to sharp criticism. Goldenweiser compared Indigenous Australians and First Nations in British Columbia to show that the supposedly shared qualities of totemism - exogamy, naming, descent from the totem, taboo, ceremony, reincarnation, guardian spirits and secret societies and art - were actually expressed very differently between Australia and British Columbia, and between different peoples in Australia and between different peoples in British Columbia. He then expands his analysis to other groups to show that they share some of the customs associated with totemism, without having totems. He concludes by offering two general definitions of totemism, one of which is: "Totemism is the tendency of definite social units to become associated with objects and symbols of emotional value".
The indigenous peoples of the Pacific Northwest Coast were of many nations and tribal affiliations, each with distinctive cultural and political identities, but they shared certain beliefs, traditions and practices, such as the centrality of salmon as a resource and spiritual symbol. Their gift-giving feast, potlatch, is a highly complex event where people gather in order to commemorate special events such as the raising of a Totem pole or the appointment or election of a new chief. The most famous artistic feature of the culture is the Totem pole, with carvings of animals and other characters to commemorate cultural beliefs, legends, and notable events.
In Sotho-Tswana society each member has a totem which is usually an animal, totems are inherited from the father and thus pass like an English surname.The totem animal had traditionally a status of veneration and avoidance: in particular, it was important not to eat one's totem. In modern Sotho-Tswana society this is not as strictly observed.
Each morafe/sechaba had its own totem. When naming a clan the name of the founder could be used or the animal they venarate. An example is the Bahurutshe named after the founder Mohurutshe 
or alternatively they can also be called Batshweneng after the tshwene(baboon) which they venerate, similarly Batlhako after the founder or Batloung after the totem. For some clan the name of the founder and their totem are same like the Bakwena and Bataung where the founders were named Kwena(Crocodile) and Tau(Lion) respectively.
The film premiered at the European Film Market on , 2015. It was released in China on , 2015, the start of the Chinese New Year. It was released in France on , 2015. Alibaba Pictures acquired rights to distribute "Wolf Totem" in territories outside of the United States.
All Clan members are assigned a totem at birth, and boys are marked with that totem's ritual tattoo as part of the ceremony that marks their passage from child to man following their first major hunting kill. People are also believed to possess personality traits similar to those of their totem spirit; Broud, quick-tempered, stubborn and unpredictable like a woolly rhinoceros (his totem spirit) is a prime example. Totems are also responsible for pregnancy; a woman's moon time is believed to be her totem fighting off the presences of marauding male totems; for this reason, women's totems are almost invariably weaker than those of men and women may not associate with men during menstruation. Should the male totem prove stronger, the woman will become pregnant. If the totem is not strong enough by itself, it may ask for the help of one or more other totems, in which case it may be one of the other totems that leaves behind an impregnating essence. It is considered especially lucky for a boy to have the same totem as the mate of his mother. Totems are assigned by "Mog-ur"s, men whose talent is understanding the world of spirits. Each individual Clan has its own "Mog-ur", but one - the one in the clan which Ayla joins - is traditionally recognized as being first among them.
Jackson has created more than 50 totem poles, some of which are on display in the National Museum of the American Indian, the Field Museum in Chicago, Harvard University's Peabody Museum, and other museums in the United States, Europe, and Japan. Other totem poles stand outside Juneau-Douglas High School, Juneau's Centennial Hall, in Juneau's Sealaska Building, in Totem Bight State Historical Park, at the Alaska Native Heritage Center, at Saxman Totem Park, and at the Totem Heritage Center in Ketchikan. 
The history of Camp Winton can partially be deciphered by the tradition of "totems," which are plaques of artwork created by the staff each year that document important events that occurred. The years of totems are hung inside the lodge. The oldest totem is from 1961, and it is unknown where the totems of 1958-1960 are, if they were ever made.
In 1930, as buses replaced the trolleys that ran along "Comm Ave", the Great Steel Theater was converted into the Totem Pole Ballroom. Although more than a hundred ballrooms were advertising in the Boston newspapers, the Totem Pole was a premier facility. Over the course of three decades, the Totem Pole Ballroom featured the most celebrated entertainers in the United States, particularly during the swing era. Music from the ballroom was nationally broadcast over the ABC, CBS and NBC radio networks. Famous acts that appeared at the Totem Pole Ballroom include:
Totems have been around for many years in native cultures and religions throughout the world. The cross is an example of a totem for Christians. The cross represents the sacrifice that Jesus Christ made for all humanity according to the Bible. Old totems like these still exist, however, modern totems or symbols exist today as well. Take the American flag for example. When an American looks at the flag and pays respect to it during the National Anthem before an event, they typically think about pride, sacrifice, bravery, freedom, and accomplishment. The American flag is a totem for the American people. It brings a rise of different emotions to the individual. Another example of a modern totem is the national bird of the United States, the bald eagle. By simply looking at a bald eagle, Americans can feel a sense of pride, resilience, and also power, but with grace as well. Totems today are very common in everyday life. Company or sports team logos that produce specific emotions out of individuals can even be looked at as totems. Totems help people put an image in their head to represent the combinations of emotions they feel while thinking about a specific topic or idea.
Ketchikan has the world's largest collection of standing totem poles, found throughout the city and at four major locations: Saxman Totem Park, Totem Bight State Park, Potlatch Park, and the Totem Heritage Center. Most of the totems at Saxman Totem Park and Totem Bight State Park are recarvings of older poles, a practice that began during the Roosevelt Administration through the Civilian Conservation Corps. The Totem Heritage Center displays preserved 19th-century poles rescued from abandoned village sites near Ketchikan.
Furtmüller wrote that the work showed Freud's increasing "isolation from the scientific world". He accused Freud of ignoring criticisms directed against his theories, and objected to Freud's basing his investigations on the theory of the Oedipus complex. He credited Freud with providing a "compact survey" of the confusing state of research into totemism, but believed that it was difficult for psychoanalysts to deal with the subject because they could not base their conclusions on "first-hand experience", and that Freud attached too much importance to "the belief of totemistic acolytes that they are descendants of the totem animal." He criticized Freud's attempt to explain totemism through parallels with the "psychological life" of children, arguing that the analytical results Freud employed were of questionable accuracy and did little to provide a "solution of the problem of totemism", and that Freud failed to explain why the totem was represented as an animal. He also considered Freud wrong to consider exogamy one of the most important features of totemism. Though believing that Freud showed "sharp wit", he accused him of engaging in "the free play of fantasy" where "logical argumentation" was needed and of misunderstanding the work of Darwin. He wrote that Freud explained morality as the "product of a social contract" and compared the Oedipus complex to the "original sin of the human race."
The damaged totem pole was shipped to Saxman, where Tlingit carver Charles Brown directed a team of carvers which included members of the Kinninook family. The replica was completed after three months of work, and because the red cedar used to carve the totem pole had come from Forest Service land and the carvers were paid by the government, a special act of Congress was passed to allow transfer of ownership of the totem pole from the Forest Service to the City of Seattle. The completed replica was dedicated with tribal blessings and shipped to Seattle in April 1940 and then raised in Pioneer Square in a ceremony on July 25, 1940.
In October 1938, the totem pole was damaged by an arsonist and was found to be too damaged by dry rot for repair and the Seattle City Council and Park Board sought to have a replica commissioned. The United States Forest Service was directing a totem pole restoration project in southeastern Alaska and offered to employ Civilian Conservation Corps Tlingit carvers to craft a replica.
The Dinka are also animists. Dinka inherit a totem from both their parents. The faithful are expected to make offerings to their totem force and maintain positive relations with members. Eating or hurting your totem animal is a bad omen for those who share a totem. Some totems are believed to endow powers. The owl totem, for example, is believed to give the power of providence. Totems are not exclusively animals, although most are; some Dinka are related ores and elements.
The Totems were one of the few American-based professional clubs to play a touring Soviet team. On December 25, 1972 the Totems lost to the Soviets 9-4. A rematch between the two teams was held on January 4, 1974 where, led by Don Westbrooke's three goals, the Totems won 8-4.
The Stanford Legacy is a totem pole by artist Don Yeomans, installed on the Stanford University campus in Stanford, California, United States. The , 4,200-pound artwork was installed outside the Law School on May 6, 2002. It exhibits a traditional Haida style and was carved from an approximately 400-year-old Western red cedar. The totem was cleaned and repainted in 2013.
Two more Kitten tests were carried out on 14 and 17 October. The Totem 2 test was scheduled for 24 October, but once again the weather intervened, and it was postponed to 27 October. Penney estimated that the yield of Totem 2 would be between . It was exploded at 21:30 UTC (7:00 local time) on 27 October. Penney estimated the yield at ; later measurements showed it to be . The Totem 2 cloud rose higher than that of Totem 1, to because of condensation of moisture entrained in it, and whilst the wind direction below was an acceptable 10 degrees, at it was 270 degrees. However high winds dispersed the cloud so that it had dissipated to the point where it could not be tracked far. The British scientists believed that sufficient data had been collected from Totem 1, so only two Lincolns and the USAF B-29s were used for Totem 2.
Now one of the most common clans, the eagle totem was once of the smaller clans. However, the number of eagle totem members grew when new members whose paternal ancestors were Americans were assigned to this totem. Since the first sustained contact by the Anishinaabe with the United States was through government officials, the symbol of the American eagle was taken for a clan marker. Members of the Eagle clan include:
"Totem and Taboo" became widely known in the United States by the end of World War I. According to Annemarie De Waal Malefijt, the book produced "angry reactions" from anthropologists even on the basis of its subtitle alone. Anthropologist critics of "Totem and Taboo" included Kroeber, who described Freud as a "gallant and stimulating adventurer into ethnology" but rejected the idea that Freud's theories could explain social origins and evolutionary phases, Franz Boas, who considered Freud's method in "Totem and Taboo" one-sided and useless for advancing understanding of cultural development, and Robert Ranulph Marett, who referred to the work as a "just-so story".
Claude Lévi-Strauss criticized "Totem and Taboo" in his "The Elementary Structures of Kinship" (1948).
As of the early 20th century, Milne Bay peoples lived in small hamlets, which were dominated by clans. Most clans consisted of relatives, with an integration of adopted and individuals who married into the clan from other clans. Relocation of hamlets was commons, where one, two or three hamlets might combine and relocate together. The culture, was of that time, was matrilineal. Each clan had a totem animal it identified as its own. Totems included snakes, a lizard, a fish, or a bird. One clan, the Tubetube clan, had a non-animal, with a plant as its totem. The snake was identified as one of the most powerful of the totems, as is the bird. People were known for asking "what is your bird?" in reference to what clan someone was a member of. Clans did not build shrines to represent their totems, and people didn't believe to have special power or influence over the animals representing their totems. As of 1904, people were occasionally maintaining the creatures representing their clans as pets, which may have been introduced by Europeans. Bird totem creatures are not considered food.