Raven, wolf, eagle and bear are the animals most often invoked in the modern spirit-animal genre, and the genre's history is short and documented.
The English usage descends from neoshamanism, not from any Indigenous tradition. Michael Harner's The Way of the Shaman, published in 1980, set out what he called core shamanism, an explicitly decontextualised synthesis, assembled from ethnographies of many unrelated peoples and stripped of the specific languages, obligations and communities the practices belonged to. The power animal and the technique for retrieving one come from that book. Ted Andrews's Animal Speak, published by Llewellyn in 1993, converted the idea into the dictionary format that now dominates, an alphabetical list of animals with fixed meanings, and sold in the hundreds of thousands.
Nearly all what-is-your-spirit-animal material descends from these two books. It is roughly forty years old, commercially produced, and marketed with Indigenous associations it does not have.
The genuine term is different in kind. Doodem, in Ojibwe and other Anishinaabe languages, is the source of the English word totem, and it means a clan: an inherited kinship group with a defining being, determining descent, marriage eligibility and responsibility within the nation. It is not chosen, it does not describe a personality, and it is not a personal guide. A person does not have a doodem in the way one might have a favourite animal; a person belongs to one.
Totem poles are a further confusion, being crest poles of the Northwest Coast nations, Haida, Tlingit, Tsimshian, Kwakwaka'wakw, and unrelated to Ojibwe clan systems. The Smithsonian's National Museum of the American Indian has published directly on this, and the objection made by Indigenous educators is specific: the popular usage takes a structure of obligation and kinship and sells it back as a quiz result.