Ceremonial pole

This article has multiple issues. Please help improve it or discuss these issues on the talk page. (Learn how and when to remove these messages) This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. Find sources: "Ceremonial pole" – news · newspapers · books · scholar · JSTOR (August 2022) (Learn how and when to remove this message) Some of this article's listed sources may not be reliable. Please help improve this article by looking for better, more reliable sources. Unreliable citations may be challenged and removed. (August 2022) (Learn how and when to remove this message) This article should specify the language of its non-English content, using {{lang}}, {{transliteration}} for transliterated languages, and {{IPA}} for phonetic transcriptions, with an appropriate ISO 639 code. Wikipedia's multilingual support templates may also be used. See why. (August 2022) (Learn how and when to remove this message)

Part of a series on
Anthropology of religion
Two ancient anthropomorphic figures from Peru
Basic concepts Afterlife Animism Augury Communitas Comparative religion Divination Divine language Evolutionary origin of religion Fetishism Great Spirit Henotheism Initiation Laying on of hands Liminality Magic Mana Monotheism Nympholepsy Oracle Pilgrimage Polytheism Rite of passage Ritual Sacred language Sacred–profane dichotomy Sacred site Shamanism Soul dualism Superstition Theories about religion Totem Transtheism Veneration of the dead
Case studies Magic Coral Gardens and Their Magic Treatise on the Apparitions of Spirits and on Vampires or Revenants Neo-Paganism Ritual Angakkuq Babaylan Bobohizan Bomoh Bora Dukun Miko Jhākri Pawang Slametan Wu Revitalization movements Cargo cult Ghost Dance Handsome Lake
Related articles The Elementary Forms of the Religious Life Purity and Danger Myth and ritual Archaeology of religion and ritual Poles in mythology Lived religion Elite religion
Major theorists Augustin Calmet Akbar S. Ahmed Talal Asad Joseph Campbell Mary Douglas Émile Durkheim Mircea Eliade Arnold van Gennep René Girard E. E. Evans-Pritchard James Frazer Fustel de Coulanges Clifford Geertz Robin Horton Claude Lévi-Strauss Robert Marett Steven Ozment Roy Rappaport Saba Mahmood Marshall Sahlins Melford Spiro Stanley Tambiah Victor Turner Edward Burnett Tylor Daniel Martin Varisco Anthony F. C. Wallace
Journals Anthropological Perspectives on Religion Folklore The Hibbert Journal The Journal of Religion Oceania
Religions Ethnic and folk religions Afro-American religion Alaska Native religion Anito Atua Böö mörgöl Chinese folk religion Hanitu Hausa Kejawèn Native American religion Noaidi Shindo Shamanism in Siberia Shinto Tengrism Traditional African religions Buddhism Mahayana Nichiren Pure Land Shingon Theravada Tiantai Tibetan Vajrayana Zen Christianity Adventism Anglicanism Armenian Apostolic Church Baptists Calvinism Catholic Church Coptic Orthodoxy Eastern Orthodoxy Ethiopian Orthodoxy Greek Orthodoxy Lutheranism Methodism Nestorianism Oriental Orthodoxy Pentecostalism Protestantism Quakers Russian Orthodoxy Hinduism Hindu denominations Shaivism Shaktism Smartism Vaishnavism Ayyavazhi Islam Ahmadiyya Ibadi Mahdavia Non-denominational Quranists Shia Sufism Sunni Yazdânism Judaism Conservative Haredi Hasidic Haymanot Karaite Orthodox Reform Jainism Digambara Śvetāmbara Sikhism
Social and cultural anthropology
v t e

A ceremonial pole is a stake or post utilised or venerated as part of a ceremony or religious ritual. Ceremonial poles may symbolize a variety of concepts in different ceremonies and rituals practiced by a variety of cultures around the world.

In many cultures, ceremonial poles represent memorials and gravemarkers. In The Evolution of the Idea of God, Grant Allen notes that Samoyeds of Siberia, and Damara of South Africa plant stakes at the graves of ancestors.^[1] Ceremonial poles may also be raised during celebrations and festivals, as with Gudi Padwa in Indian State of Maharashtra and the maypole dance in Europe. In some cultures they may represent sacred trees or tools wielded by deities. They may also symbolise the axis mundi or world tree. In religious ceremonies, they may be venerated as idols or representations of tutelary deities.

An Asherah pole is a sacred tree or pole that stood near Canaanite religious locations to honor the Ugaritic mother-goddess Asherah, consort of El.^[2][a] The relation of the literary references to an asherah and archaeological finds of Judaean pillar-figurines has engendered a literature of debate.^[3][b]

The asherim were also cult objects related to the worship of the fertility goddess Asherah, the consort of either Ba'al or, as inscriptions from Kuntillet ‘Ajrud and Khirbet el-Qom attest, Yahweh,^[4][5][6][7] and thus objects of contention among competing cults. The insertion of "pole" begs the question by setting up unwarranted expectations for such a wooden object: "we are never told exactly what it was", observes John Day.^[8] Though there was certainly a movement against goddess-worship at the Jerusalem Temple in the time of King Josiah, it did not long survive his reign, as the following four kings "did what was evil in the eyes of Yahweh" (2 Kings 23:32, 37; 24:9, 19). Further exhortations came from Jeremiah. The traditional interpretation of the Biblical text is that the Israelites imported pagan elements such as the Asherah poles from the surrounding Canaanites. In light of archeological finds, however, modern scholars now theorize that the Israelite folk religion was Canaanite in its inception and always polytheistic, and it was the prophets and priests who denounced the Asherah poles who were the innovators;^[9] such theories inspire ongoing debate.^[10]

According to Zelia Nuttall in The Fundamental Principles Of Old and New World Civilizations, tree and pole reverence to Anu in ancient Babylonia-Assyria may have evolved from the fire drill and beam of the oil press, stating that it was extremely probable that the primitive employment of a fire-stick by the priesthood, for the production of "celestial fire," may have played an important role in causing the stick, and thence the pole and tree, to become the symbol of Anu.^[11]

The Buryats and Yakuts of Siberia place hitching posts called serge at the entrances to yurts or houses to indicate ownership and for shamanistic practices.

The Miao people in southwestern China raise ceremonial "flower poles" (花杆) during the Huashan (花山) festival.^{[12][better source needed]}

A jangseung or "village guardian" is a Korean ceremonial pole, usually made of wood. Jangseungs were traditionally placed at the edges of villages to mark for village boundaries and frighten away demons. They were also worshipped as village tutelary deities.^{[13][14][15][better source needed]}

Presently, in the Indian subcontinent, central poles are features of temple settings such as Hinglaj Mata (Sindh), Khambadev (Maharashtra),^[16] Nimad (Madhya Pradesh), Gogaji (Rajasthan), and Khambeshvari (Odisha).^[17] Ceremonial poles are also prominient in festivals, ceremonial dances, and celebrations such as Gudi Padwa, Kathi Kawadi,^[16] Jatara Kathi, and Nandi Dhwaja.^[18]

According to the Adi Parva, part of the Mahabharata, a bamboo festival named Shakrotsava was celebrated in the Chedi Kingdom.^{[19][full citation needed]} Uparichara Vasu was a king of Chedi belonging to the Puru dynasty, and he was known as the friend of Indra. During his reign, his kingdom introduced the Shakrotsava festival, which involved planting of a bamboo pole every year in honour of Indra, after which the king prayed for the expansion of his cities and kingdom. After erecting the pole, the celebrants decorated it with golden cloth, scents, garlands, and various ornaments.^[19]

Kay Htoe Boe is a Karenni ritual dance and prayer festival, held by the men in the Kayan community in Myanmar (Burma). In the Kayan creation story, the Eugenia tree is the first tree in the world. Kay Htoe Boe poles are usually made from the Eugenia tree.^{[20][better source needed]}

Kay Htoe Boe poles have four levels, named for the stars, sun and moon, and the fourth level is a ladder made with a long white cotton cloth.^[20]

Throughout Myanmar, Buddhist monasteries and temples erect ceremonial poles known as tagundaing to celebrate the submission of nats (local animistic spirits) to Buddhist teachings.^[21]

A maypole is a tall wooden pole erected as a part of various European folk festivals, around which a maypole dance often takes place.

The festivals may occur on May Day or Pentecost (Whitsun), although in some countries it is instead erected at Midsummer. In some cases the maypole is a permanent feature that is only utilised during the festival, although in other cases it is erected specifically for the purpose before being taken down again.

Primarily found within the nations of Germanic Europe and the neighbouring areas which they have influenced, its origins remain unknown. However, it has been speculated that it originally had some importance in the Germanic paganism^[22] of Iron Age and early Medieval cultures, and that the tradition survived Christianisation, albeit losing any original meaning that it had. It has been a recorded practice in many parts of Europe throughout the Medieval and Early Modern periods, although became less popular in the 18th and 19th centuries. Today, the tradition is still observed in some parts of Europe and among European communities in North America.^{[23][better source needed]}

The fact that they were found primarily in areas of Germanic Europe, where, prior to Christianisation, Germanic paganism was followed in various forms, has led to speculation that the maypoles were in some way a continuation of a Germanic pagan tradition.^[22] One theory holds that they were a remnant of the Germanic reverence for sacred trees, as there is evidence for various sacred trees and wooden pillars that were venerated by the pagans across much of Germanic Europe, including Thor's Oak and the Irminsul.^[24][25] It is also known that, in Norse paganism, cosmological views held that the universe was a world tree, known as Yggdrasil.^{[26][27][28][29][30]}

The floor of the Mære Church, Norway, was excavated in 1969 and found to contain the remains of a pagan cult structure. The nature of that structure was not clear. Lidén felt this represented the remains of a building,^[31] but a critique by Olsen in the same work suggested this may have been a site for pole-related rituals.^[32] A recent review of the evidence by Walaker concluded that this site was similar to the site in Hove (Åsen, also in Nord-Trøndelag) and was therefore likely the site of a ceremonial pole.^[33]

Ceramic vessels with quadruple images of pole goddesses represent a lunar fertility cult in the Precucuteni settlement of Baia–În Muchie (Suceava county, Romania), with some parallels.^[34][35]

In New Zealand Māori mythology, Rongo – the god of cultivated food, especially the kūmara (sweet potato), a vital food crop – is represented by a god stick called whakapakoko atua.^[36]

In the Cook Islands, Cult figures called staff-gods or atua rakau from Rarotonga, apparently combine images of gods with their human descendants. They range in length between 28 inches (71 cm) and 18 feet (5.5 m) and were carried and displayed horizontally.^[37]