Fetishism Revisited: Kongo Nkisi in Sociological Perspective

Abstract

Opening ParagraphFetishism, a word much in vogue in late nineteenth century anthropology, no longer appears in serious scholarly use, except among art historians, psychoanalysts, and Marxist economists. Tylor, the most influential voice in the definition of fetishism, regarded it as a development of animism; fetishism was ‘the doctrine of spirits embodied in, or attached to, or conveying influence through, certain material objects. Fetishism will be taken as including the worship of ‘stocks and stones’ and thence it passes by an imperceptible gradation into Idolatry’ (Tylor 1874:II:144). Tylor went on to speculate that primitive man originally imagined the soul of a deceased person to inhabit some relic such as a bone; this idea once established, it evolved into a propensity to associate any unusual object with a spirit. If the spirit, with its capacity for action, were embodied in an object specially made to represent its character, the ethnographer would recognise an Idol.