Wendigo V2

[Tyler Bannowsky]

Wendigoˈwɛndɪɡoʊ/) is a mythological creature or evil spirit originating from Algonquian folklore. The concept of the wendigo has been widely used in literature and other works of art, such as social commentary and horror fiction.

The wendigo is often said to be a malevolent spirit, sometimes depicted as a creature with human-like characteristics, which possesses human beings. It is said to cause its victims a feeling of insatiable hunger, the desire to eat other humans, and the propensity to commit murder.[1] In some representations, the wendigo is described as a giant humanoid with a heart of ice, whose approach is signaled by a foul stench or sudden unseasonable chill.[2]

In modern psychiatry, the disorder known as "Wendigo psychosis" is characterized by symptoms such as an intense craving for human flesh and fear of becoming a cannibal.[3][4] Wendigo psychosis is described as a culture-bound syndrome. In some First Nations communities, symptoms such as insatiable greed and destruction of the environment are also thought to be symptoms of wendigo psychosis.[3]

The Wechuge is a similar being that appears in the legends of the Athabaskan people of the Northwest Pacific Coast. It too is cannibalistic; however, it is characterized as enlightened with ancestral insights.[10]

The wendigo is part of the traditional belief system of a number of Algonquin-speaking peoples, including the Ojibwe, the Saulteaux, the Cree, the Naskapi, and the Innu.[11] Although descriptions can vary somewhat, common to all these cultures is the view that the wendigo is a malevolent, cannibalistic, supernatural being.[12] They were strongly associated with winter, the north, coldness, famine, and starvation.[13]

The Wendigo was gaunt to the point of emaciation, its desiccated skin pulled tightly over its bones. With its bones pushing out against its skin, its complexion the ash-gray of death, and its eyes pushed back deep into their sockets, the Wendigo looked like a gaunt skeleton recently disinterred from the grave. What lips it had were tattered and bloody ... Unclean and suffering from suppuration of the flesh, the Wendigo gave off a strange and eerie odor of decay and decomposition, of death and corruption.[14]

In Ojibwe, Eastern Cree, Westmain Swampy Cree, Naskapi, and Innu lore, wendigos are often described as giants that are many times larger than human beings, a characteristic absent from myths in other Algonquian cultures.[15] Whenever a wendigo ate another person, it would grow in proportion to the meal it had just eaten, so it could never be full.[16] Therefore, wendigos are portrayed as simultaneously gluttonous and extremely thin due to starvation.

A wendigo need not lose the human's powers of cognition or speech and in some depictions may clearly communicate with its prospective victims or even threaten or taunt them. A specimen of folk story collected in the early 20th century by Lottie Chicogquaw Marsden, an ethnographer of the Chippewas of Rama First Nation, in which a wendigo also exhibits tool use, an ability to survive partial dismemberment, and autocannibalism, reads:[18]

One time long ago a big Windigo stole an Indian boy, but the boy was too thin, so the Windigo didn't eat him up right away, but he travelled with the Indian boy waiting for him till he'd get fat. The Windigo had a knife and he'd cut the boy on the hand to see if he was fat enough to eat, but the boy didn't get fat. They travelled too much. One day they came to an Indian village and the Windigo sent the boy to the Indian village to get some things for him to eat. He just gave the boy so much time to go there and back. The boy told the Indians that the Windigo was near them, and showed them his hand where the Windigo cut him to see if he was fat enough to eat. They heard the Windigo calling the boy. He said to the boy "Hurry up. Don't tell lies to those Indians." All of these Indians went to where the Windigo was and cut off his legs. They went back again to see if he was dead. He wasn't dead. He was eating the juice (marrow) from the inside of the bones of his legs that were cut off. The Indians asked the Windigo if there was any fat on them. He said, "You bet there is, I have eaten lots of Indians, no wonder they are fat." The Indians then killed him and cut him to pieces. This was the end of this Giant Windigo.

In some traditions, humans overpowered by greed could turn into wendigos; the myth thus served as a method of encouraging cooperation and moderation. Other sources say wendigos were created when a human resorted to cannibalism to survive. Humans could also turn into wendigos by being in contact with them for too long.[19]

Among the Assiniboine, the Cree, and the Ojibwe, a satirical ceremonial dance is sometimes performed during times of famine to reinforce the seriousness of the wendigo taboo.[clarification needed] The ceremony, known as wiindigookaanzhimowin, was performed during times of famine, and involved wearing masks and dancing backward around a drum.[20] The last known wendigo ceremony conducted in the United States was at Lake Windigo of Star Island of Cass Lake, within the Leech Lake Indian Reservation in northern Minnesota.[when?][21][failed verification]

In historical accounts of retroactively diagnosed wendigo psychosis, it has been reported that humans became possessed by the wendigo spirit, after being in a situation of needing food and having no other choice besides cannibalism. In 1661, The Jesuit Relations reported:

Ce qui nous mit plus en peine, fut la nouvelle que nous apprismes ds l'entre du Lac, sauoir : que les deputez par nostre Conducteur, qui deuoient conuoquer les Nations la Mer du Nord, et leur donner le rendez-vous pour nous y attendre, auoient est tuez l'Hiuer pass, d'une faon estonnante. Ces pauures gens furent saisis, ce qu'on nous a dit, d'vn mal qui nous est inconnu, mais qui n'est pas bien extraordinaire parmy les peuples que nous cherchons : ils ne sont ny lunatiques, ny hypocondriaques, ny phrenetiques; mais ils ont vn mlange de toutes ces sortes de maladies, qui, leur blessant l'imagination, leur cause vne faim plus que canine, et les rend si affamez de chair humaine, qu'ils se iettent sur les femmes, sur les enfans, mesme sur les hommes, comme de vrais loups-garous, et les deuorent belles dents, sans se pouuoir rassasier ny saouler, cherchans tousiours nouuelle proye, et plus auidement que plus ils en ont mang. C'est la maladie dont ces dputez furent atteints; et comme la mort est l'vnique remede parmy ces bonnes gens, pour arrester ces meurtres, ils ont est massacrez pour arrester le cours de leur manie.[22]

Although in many recorded cases of wendigo psychosis the individual has been killed to prevent cannibalism from resulting, some Cree folklore recommends treatment by ingestion of fatty animal meats or drinking animal grease; those treated may sometimes vomit ice as part of the curing process.[24]

One of the more famous cases of wendigo psychosis reported involved a Plains Cree trapper from Alberta, named Swift Runner.[25][26] During the winter of 1878, Swift Runner and his family were starving, and his eldest son died. Twenty-five miles away from emergency food supplies at a Hudson's Bay Company post, Swift Runner butchered and ate his wife and five remaining children.[27] Given that he resorted to cannibalism so near to food supplies, and that he killed and consumed the remains of all those present, it was revealed that Swift Runner's was not a case of pure cannibalism as a last resort to avoid starvation, but rather of a man with wendigo psychosis.[27] He eventually confessed and was executed by authorities at Fort Saskatchewan.[28]

Another well-known case involving wendigo psychosis was that of Jack Fiddler, an Oji-Cree chief and medicine man known for his powers at defeating wendigos. In some cases, this entailed killing people with wendigo psychosis. As a result, in 1907, Fiddler and his brother Joseph were arrested by the Canadian authorities for homicide. Jack committed suicide, but Joseph was tried and sentenced to life in prison. He ultimately was granted a pardon but died three days later in jail before receiving the news of this pardon.[29]

Fascination with wendigo psychosis among Western ethnographers, psychologists, and anthropologists led to a hotly debated controversy in the 1980s over the historicity of this phenomenon. Some researchers argued that, essentially, Wendigo psychosis was a fabrication, the result of nave anthropologists taking stories related to them at face value without observation.[30][31] Others have pointed to a number of credible eyewitness accounts, both by Algonquians and others, as evidence that wendigo psychosis was a factual historical phenomenon.[32]

The frequency of wendigo psychosis cases decreased sharply in the 20th century as Boreal Algonquian people came into greater and greater contact with European ideologies and more sedentary, less rural, lifestyles.[4]

In his 2004 treatise Revenge of the Windigo on disorders and treatments of the behavioral health industry in the United States and Canada that are peculiar to indigenous people, James B. Waldram wrote,[33]

...no actual cases of windigo psychosis have ever been studied, and Lou Marano's scathing critique in 1985 should have killed off the cannibal monster within the psychiatric annals. The windigo, however, continues to seek revenge for this attempted scholarly execution by periodically duping unsuspecting passers-by, like psychiatrists, into believing that windigo psychosis not only exists but that a psychiatrist could conceivably encounter a patient suffering from this disorder in his or her practice today! Windigo psychosis may well be the most perfect example of the construction of an Aboriginal mental disorder by the scholarly professions, and its persistence dramatically underscores how constructions of the Aboriginal by these professions have, like Frankenstein's monster, taken on a life of their own.

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