Bibooni-giizis (Winter Moon) - January 5, 2025
"A storyteller empowers their audience. Just as our ancestors shared stories, so should we. A falsehood cannot endure in a clear lake. A stick tossed into a lake will ultimately sink. Truth be told." - Pîhtâpek ililiw (Maškékowak - 'Swampy Cree') Elder Michel SutherlandToday, we explore the wisdom and antics of our beloved uncle Wenabozho through a modern aawechigan (parable) that tackles a current Indigenous trend known as "Pretendian Hunting."
Once upon a time, the Great Hunter and shapeshifter Wenabozho wandered the land, trying to mind his own business. However, tayaa! his curious and playful nature frequently led him to stumble upon something intriguing or sparked his mischievous side, landing him in trouble! After crossing a vast, desolate plain, he arrived at the shore of a lake so immense that the opposite side was invisible! There, on the shore of Animbiigoo Zaagi’igan (Lake Nipigon), he discovered a beach covered with vibrant, green moss and met a gookominaan (elderly woman) whose face was shadowed with sorrow and eyes filled with endless sadness. Kneeling, she gently rocked back and forth, mourning in grief and despair. Wenabozho greeted her with what he believed was the appropriate respect and protocol. Then, he softly asked her, "aaniin dash wenji-mawiyan, nooko? Why do you weep, grandmother? " After a lengthy silence, her vacant gaze—clearly a result of immense pain—fixed on the cold lake, the grandmother began to speak in a trembling voice. She recounted to Wenabozho the story of a group that called themselves the dubious name Jiibay Ogichidaag (Ghost Warriors) who had nearly annihilated the members of her clan, Migizi Doodem (Eagle Clan).
"It is discouraging to observe the hateful rhetoric spread by Zhimaaganis and her Ghost Warrior followers, as they are failing to protect our culture. Rather than preserving its core teachings, they are exploiting them for status and profit, which causes division since many people no longer respect our traditions. They overlook that it's not blood quantum that determines a person's cultural knowledge, but the process of learning from Elders and Knowledge Keepers."
“Ever since the headwoman of the Jiibay Ogichidaa Lodge misled her followers with lies, deceit, and false suggestions, urging them to eliminate all members of the eagle clan in our community, we, the remaining survivors, have been on the run. This maji-mashkikiikewikwe (evil-medicine woman) vowed to eradicate all those she refers to as “Pretendians” — individuals with the blood of the white man in their veins! This maji-mashkikiikewikwe declares we are not true Anishinaabeg, but impostors, deceivers, and robbers. It is discouraging to observe the hateful rhetoric spread by her and her followers, as they are failing to protect our culture. Rather than preserving its core teachings, they are exploiting them for status and profit, which causes division since many people no longer respect our traditions. They overlook that it's not blood quantum that determines a person's cultural knowledge, but the process of learning from Elders and Knowledge Keepers. There once were numerous villages populated by Eagle clan people, but now only I and a few abinoojiinyag (children) remain! We were forced to abandon our villages, and we fled, and we continue to flee, with no hope in sight.”
"But who is this maji-mashkikiikewikwe, nooko?” asked Wenabozho. “And where did she come from?” “Aw Wenabozh,” replied the old woman, “No one truly knows. She appeared one day as if from nowhere! She is a shapeshifter who, when addressing her followers, transforms into a wiininobabiikomakakii (fat toad) with a poisonous tongue that can paralyze everything and everyone within its reach. I've seen her leap onto her victims, screaming, crushing their bones to pulp. She claims to belong to the Ginishtinoog (Cree Nation), but rumors say she was raised by white people. She says her name is Zhimaaganish. Filled with toxic self-denial, she harbors deep hatred and won't rest until she eliminates what she calls Anishinaabekaazowin, or 'Pretendianism,' from our communities. Her followers, screaming and wildly swinging their hatchets, attack my People with the cry 'Gidanishinaabekaaz! You pretend to be an Indian! You are a Pretendian!'"
"This so-called Pretendian hunting requires the "hunter" to disregard our ancestral teachings for what is seen as a greater benefit. It was, however, never traditional for our ancestors to be unwelcoming and exclusive!"
After a brief pause, during which she sighed deeply, grandmother continued, "This Nii'inawekwe (Cree woman), who loves the sound of her own voice and caws like a crow while gathering followers for her violent mission, is rumored to be possessed by a Wiindigoo spirit, ¹ and she even boasts about being a wiindigookaan, but I don't believe this, as I know that the harmful teachings of the wiindigoo originate from people not connected to it. The wiindigoog select certain individuals to embody their spirit out of love, not hatred. In fact, our People view the wiindigookaanag, those of our Nation who belong to the Wiindigoo Lodge, as sacred individuals and powerful medicine warriors. A true Wiindigookaan uses his or her spiritual abilities to aid those among us with mental illnesses, thus saving their lives. This toad woman and her followers cannot even compare to a wiindigookaan! They cannot even stand in their shadow! The name she chose for her Lodge, "Ghost Warrior Society"? There is actually an old Ghost Warrior lodge called Jiibaywigaan that is deeply embedded in our cultures. By using their name she is actually misusing it blatantly. It is simply not right. She has no right at all to pull the Jiibaywigaan's name out of context to fit her narrative of hatred and division! ² This so-called Pretendian hunting requires the "hunter" to disregard our ancestral teachings for what is seen as a greater benefit. It was, however, never traditional for our ancestors to be unwelcoming and exclusive! Yet, many of our people blindly follow her down a path of destruction. Now, with the ability to traverse time and space to reach their targets, this toad woman and her ruthless group have found us in this northern refuge. She has sent the fiercest and most violent of these so-called Ghost Warriors to this northern lake to capture and eliminate the last survivors. He is a cannibal who eats children.” Her sorrowful eyes piercing into Wenabozho’s soul, she continued, “I am just a mindimooyens, an old woman; what can I do? Our clan is on the brink of extinction, but until then, we must undergo the ritual of makadekewin (fasting) and waaseyaabindamowin (questing for a dream). Until that day arrives, we have no choice but to seek comfort and relief from the aadizookaanag (spirit helpers) and bawaajiganag (dream visitors) and continue to flee. I will be the last of my clan, and this knowledge weighs heavily on my old heart.”
Just as grandmother concluded her tale, Wenabozho noticed movement on the lake from the corner of his eye. He heard faint cries resembling those of abinoojiinyag (children), and upon closer inspection, he was startled to see eight small ghostly figures, their tiny feet skimming across the lake's surface.
Just as grandmother concluded her tale, Wenabozho noticed movement on the lake from the corner of his eye. He heard faint cries resembling those of abinoojiinyag (children), and upon closer inspection, he was startled to see eight small ghostly figures, their tiny feet skimming across the lake's surface. Like the grandmother before him, their hollow-eyed faces were painted black, the color of death! The echoes of their tiny footsteps on the lake's surface, reverberating between towering cliffs, misty islands, and dark, rugged sandbars, sent chills down his spine.
“Aaniishnaa! Awenen igiwe abinoojiinhyag nookoo?” he asked the old woman. “What in the world! Who are those children, grandmother?” The old woman explained to Wenabozho that in a desperate effort to prevent her clan from total extinction, she had gathered around forty children who had survived the massacre by the Ghost Warriors and taken them to the large northern lake. There, she had them practice running on the surface of the lake on whose shore she now stood, back and forth, all day long, day after day, to prepare for the return of the great Ghost Warrior sent by Zhimaaganish to pursue them. When that day arrives, she said, one of the remaining children would have to outrun this warrior, who resembled a monster more than than a man. Many children had perished during previous encounters with the Ghost Warrior, and now only a few abinoojiinyag remained... each time a race occurred, she explained to Wenabozho, another child died. She was the last one to race the monster...
After a long silence, during which he contemplated grandmother’s tale, Wenabozho inquired of her how the children could run on water without sinking. The grandmother then explained that water is fundamentally a healing element. However, due to the trauma they had suffered, the children could only run on the water's surface. The old woman had gathered them at a young age from different regions of Anishinaabe Aki (the Land of the Anishinaabeg Peoples) to conceal them from the Pretendian Hunter Zhimaaganish and her Ghost Warriors, so they were unaware of their parents' identities. They didn’t even remember their own names! They were utterly lost and unknown to themselves, each other, and the old woman, who felt a profound pity for them. This is why she understood the significance of them participating in the ancient healing ceremonies of their People.
Grandmother then explained to Wenanozho that participating in healing ceremonies is akin to delving into one's subconscious, just as entering healing water is. She mentioned that as children, we develop in our mother's womb, surrounded by water, which for most of us is a secure environment for growth. With a deep sigh, she added: “But today, the world into which children are born is not a safe place. Zhimaaganish's Pretendian Hunters, in various guises, threaten them and harm their bodies and souls. The ceremonies and the water aid in healing their wounds and restoring their emotional balance. Only when these unfortunate children experience the ceremonies do they learn to submerge themselves in the water again, and only then can they start healing their spirits and emotions.”
“Not until they have defeated the Ghost Warrior will the abinoojiinyag be able to go into ceremony and heal. Only then they will no longer be doomed to walk on top of the water; only then they will be able to swim in it instead of having to walk on its surface…”
“I understand what you’re telling me, nookoo,” said Wenabozho, “but why do you make them run day and night instead of holding a ceremony with them?” The old woman, with deep sadness in her hollow eyes, explained that she had no choice because the Pretendian Hunter pursuing them would only cease killing children if one of them could defeat him in a race. “This, ningwise (my son), is why we run, and run and run, until we are no more…”
Then, with a deep sigh, she went on, “The abinoojiinyag will not be allowed to join the ceremony and heal until they have defeated this Pretendian Hunter of the Ghost Warrior Lodge. Only after that will they avoid the destiny of walking on the water’s surface; only then will they be able to swim in it instead of merely walking on top…”
Early in the morning the next day Wenabozho, who was a guest in the camp by the lake, woke up with a start. The otherwise foggy sky bathed in a strange glow and just when he noticed the old woman and the children were already awake and standing at the lakeshore, their bodies rocking back and forth and their terrified voices wailing of fear and despair, he saw a dark shadow of something huge approach the lake. It was the Ghost Warrior the old woman had told him about!
Before Wenabozho could blink twice, the monster's shadow engulfed the land. The ground shook beneath its feet, and a voice like thunder echoed across the sky. With disgust, Wenabozho observed the Pretendian Hunter, who had a quiver with a bow and arrow on his back and held a bloodied war hatchet in both hands, which reminded him of a hawk's talons.
Before Wenabozho could blink twice, the monster's enormous shadow engulfed the land. The ground shook beneath its feet, and a voice like thunder echoed across the sky. With disgust, Wenabozho observed the Pretendian Hunter, who had a quiver with a bow and arrow on his back and held a bloodied war hatchet in both hands, which reminded him of a hawk's talons. White snakes writhed and hissed from his scalp, and his mouth resembled the long beak of a mishi-ogiikadaanaangwe (giant lizard). "Tayaa!" Wenabozho exclaimed, "that Ghost Warrior truly resembles a Wiindigoo in appearace!"
With a thunderous sound that echoed throughout the sky land, the Ghost Warrior, who seemingly used waabooz (rabbit) as a metaphor for humans, shouted: “Shkozin, ondaashaan waaboozoons! Wewiib, wewiib, ambesa, ambe omaa bi-izhaan. Nimaapiji-bakade noongom. Ambe gagwejikanidiwag noongom (Wake up!! Come here, little rabbit! Hurry, hurry, come on, come here! I am extremely hungry today! Let’s race each other today!)”
Wenabozho was a spirit who possessed the gentle wisdom of his grandmother, the moon. However, he also inherited the fiery temper of his father, the West Wind! "Like his leader, the wicked toad woman of the Kishtinoo Nation, this Ghost warrior is a bully who targets the weak," he thought to himself. "They grasp the power of fear and use it to their advantage. Thus, surrendering to this monster now is not an option."
Without hesitation, he sprang up, gripping his war club in his right hand, and charged toward the giant Ghost Warrior, who was now firmly standing in the camp. However, atayaa! the old woman stepped between him and the monster, stopping him with a determined gesture of her hand.
Wenabozho understood he could never outrun the Ghost Warrior; yet, his intuition told him that he must rely on his innate cunning rather than physical strength and speed to find a solution…
“Gaawiin ningwiise,” she said, “gego babaamenimaaken a’aw maji--mishi-naabe. Maanoo da-ozhiitaa a’aw abinoojiinh daga (No my son. Don’t bother that evil giant. Let the child get ready, please).” With tears in his eyes, Wenabozho watched as one of the children painted her face with the color of death and approached the Ghost Warrior, who stood grinning and drooling, ready to race her. Feeling helpless and frustrated that he could do nothing to assist her, Wenabozho turned away from the horrific scene he knew was about to occur. He attempted to ease his conscience by convincing himself he was merely a passerby and must let fate unfold, but it was in vain. He realized he had to intervene to stop the senseless killing. He understood he could never outrun the Ghost Warrior; yet, his intuition told him that he must rely on his innate cunning rather than physical strength and speed to find a solution…
Later that morning, the children returned to camp with frail shoulders slumped and soot-covered faces showing silent torment. Wenabozho counted seven. The monster had left, and he understood that the little girl had lost the race and been torn apart, her remains ruthlessly devoured. He clenched his jaw and fists. “I wish I could find a way to defeat this bloodthirsty Pretendian Hunter cannibal that preys on the poor abinoojiinhyag,” he murmured to himself, “and I wish I could save them, restoring their lives and names. I'm certain that killing the monster will stop that Zhimaaganish woman from terrorizing my People.”
Rejuvenated by the courageous thoughts from the day before, which he now realized were meaningful and powerful, Wenabozho attached an eagle feather to his braid. He swiftly leaped to his feet and, with his war club in hand, dashed toward the lakeshore.
The following morning, Wenabozho's focus was drawn back to the lake. From there, he heard the wailing and frantic cries of the children, overshadowed by the sound of heavy footsteps that caused the ground to tremble. Rejuvenated by the courageous thoughts from the day before, which he now realized were meaningful and powerful, Wenabozho attached an eagle feather to his braid. He swiftly leaped to his feet and, with his war club in hand, dashed toward the lakeshore.
There he observed the giant cannibal in the middle of the camp, filling the air with its foul breath, growling and shouting his usual chant, “Wake up!! Wake up Little Rabbits!! Hurry, hurry, come on, come here! I am terribly hungry today! Let’s race each other today!” The ten children, eyes wide with shock, screamed in terror as they attempted to hide behind the old woman standing before the cannibal monster, her face painted black, shaking her turtle shell rattle, and singing in a trembling, high-pitched voice. The grinning giant, displaying his repulsive teeth, took a step towards them. The children scattered from the camp, screaming, and hid in bushes, gullies, behind trees, and rocks—anywhere they could find shelter.
"Tayaa Anishinaabekaazodog!" the monster bellowed, "Hey you Pretendians! Ondaashaan omaa bi-izhaan waaboozoonsag! You cannot escape from me little rabbits! I will track you down and eliminate you all!”
The sight of the eagle feather — a symbol embodying everything a Pretendian Hunter despises and fears, like courage, nobility, respect, humility, and above all, love — caused the Giant to flinch and momentarily recoil, but he soon regained his hostile demeanor.
Without hesitation, Wenabozho, holding the eagle feather high above him, placed himself between the trembling grandmother and the cannibal. He looked the agitated monster directly in the eye and calmly said, “Bizaanabin. Amii ninik (Stop. That’s enough).” The sight of the eagle feather—a symbol embodying everything a Pretendian Hunter despises and fears, like courage, nobility, respect, humility, and above all, love—caused the Giant to flinch and momentarily recoil, but he soon regained his hostile demeanor.
"Awenen giin?" he demanded, shaking his head of such folly. “Who are you?” And what are you doing with that bineshiwigwan (little bird feather)?”
“Nindizhinikaaz Mishi-misaabooz (I am the great Jackrabbit),” Wenabozho replied. “This migizi miigwan (eagle feather) that I hold before you appeared to me in a dream.”
"Aa!" the monster yelled, screaming at the top of his lungs, "Ambe sa. Ambe misaaboozoons. Biidii biidii. Geyaabi nimbakade. Nizhiga’jibii. Ambe gagwejikazhiba'idiwag (Come! Come here then little hare! Come here chicky chicky! I am still hungry and tired of waiting. Let’s race each other!)"
"You are going to lose," Wenabozho declared, consistent with his boastful character.
"Tayaa! How dare you think you can defeat me in a contest, you vile Defendian!" ³ roared the Ghost Warrior cannibal. Surveying his opponent from head to toe, he sneered, "How can you even start to believe you can conquer me? You are nothing more than a memegwesiins, a little goblin!"
“I dreamed I would defeat you,” Wenabozho calmly responded, concealing his war club behind his back. “Tayaa!” his opponent retorted. “A dream? Whatever you dreamed of cannot surpass the vision I had. I have fasted for as many days as there are children left, and in this dream, my challenger was none other than the mighty trickster Wenabozho who, by the way, was no match for me! He hadn’t even emerged from his little rabbit hole to race me before I reached the finish line! As soon as he finally got to the finish line, I slew him and skinned him alive!" Then, gazing at Wenabozho with a blend of amusement and disdain., he added “I wonder what futile dream you had. How many days have YOU fasted? What do you have to show for it? Do you have any evidence of this dream you mention so vainly, apart from that pathetic feather of a nestling you're waving in my face? Where is your medicine? Where is your amulet?” He then triumphantly pointed to a large gashkibidaagan (pouch) hanging around his neck. The pouch, crafted from the skins of many jack rabbits, was cleaerly a display of his magical speed.
I don’t wear one,” Wenabozho replied plainly. “I AM one. I am a jackrabbit. And who are you anyway? You are nothing but a yellowbelly child-killer and an abuser of old women!”
“Ahaaw! Aanish ambe gagwejikanidiwag memegwes, alright then, let’s race dwarf,” the giant cannibal replied, snorting disdainfully, and they raced from the lakeshore to the other side of the land and back. Wenabozho, with the eagle feather tied to his braid and his war club tucked into the back of his belt, ran effortlessly with long, loping strides. However, the Ghost Warrior, with legs much longer than Wenabozho's, soon overtook him, reaching the finish line first. Once there, the Ghost Warrior, clearly exhausted from the race, stood leaning forward with hands resting on his knees.
Gasping for air and glaring furiously at his tormentor, who appeared unfazed, he growled, “Tayaa ookwe, gibejibatoo sa (Psaw, maggot! Aren't you slow!)” With disdain in his bloodstained eyes and death in his labored breath, he lifted himself up. However, before he could strike Wenabozho with his claws, Wenabozho leaped forward with a whoop, drove his war club into the Giant's chest, and quickly dashed past him toward the lake.
Trembling with fear, Wenabozho saw the Ghost Warrior, his hideous skull with bloodshot lizard eyes above the water, rapidly closing in, grinning at him. "Ay, ay, ay," Wenabozho lamented, "I should have listened to the grandmother on the beach! Why does my big mouth always get me in trouble?"
"Zhawenimishin daga " (pity me!) groaned the Giant, who, despite bleeding heavily, wasn't dead! How could he be? Since an evil spirit had possessed him, he was no longer human. Wenabozho, realizing he hadn't killed the Ghost Warrior, dropped his war club and quickly transformed into a hare! Hoping his swift feet would let him race across the lake, he leaped onto the water. But maajiikamig, darn! He must have confused a hare with a grebe! Only grebes can walk on water! Just as he realized he couldn't walk on the water, let alone swim, Wenabozho heard a big splash behind him! Poor Wenabozho, knowing the angry Pretendian Hunter had long legs that would easily catch up to him, panicked! Struggling, desperately treading water with his paws and feet, he looked back. Trembling with fear, Wenabozho saw the Ghost Warrior, his hideous skull with bloodshot lizard eyes above the water, rapidly closing in, grinning at him. "Ay, ay, ay," Wenabozho lamented, "I should have listened to the grandmother on the beach! Why does my big mouth always get me in trouble?"
Then, as Wenabozho reached deeper water, he noticed shadows of small children running past him, and to his amazement, they transformed into stones... ten small, black stones with flat surfaces lined up straight before him, all the way to the other side of the lake!
But then, suddenly, ahaawah! Just before the giant Ghost Warrior's claws could seize the frightened hare by the ears and tear it apart, something unexpected occurred... As he struggled more to keep his nose above the water's surface, a bald eagle flew in from the east, momentarily blocking the sun... was it a sign? Whatever it was, it halted the Ghost Warrior, giving Wenabozho a slight advantage... Then, as Wenabozho reached deeper water, he noticed shadows of small children running past him, and to his amazement, they transformed into stones... ten small, black stones with flat surfaces lined up straight before him, all the way to the other side of the lake! The slabs were spaced out perfectly for him to use as stepping stones... with all his strength, Wenabozho leaped forward with his powerful hind legs, gaining speed. The giant Pretendian Hunter attempted to jump on the stones but failed! One by one, the stones behind Wenabozho sank, plunging the cannibal into the deep water! Unable to swim, the monster thrashed about desperately while trying to stay afloat. It screamed in fear as it disappeared beneath the surface... only bubbles marked the spot where it vanished... Meanwhile, Wenabozho, unaware of the chaos behind him, used his long legs to make ten mighty leaps, successfully reaching the other side of the lake!
Wenabozho, panting for air, stumbled onto the northern shore of Lake Nipigon. Gazing at the lake behind him, he understood how fortunate he had been. He exhaled deeply, suddenly feeling exhausted.
Meanwhile, on the opposite shore, the grandmother, who had witnessed everything from the beginning and saw the Ghost Warrior's drowning, was inspired by the miraculous events. With her hands raised high, she applauded the courageous Wenabozho. Only Wenabozho could come up with such a plan! Only Wenabozho was strong enough to outsmart and defeat the cannibal monster! Only Wenabozho was brave and clever enough to face the maji-mashkikiikewikwe from the Ginishtinoo Nation in her quest to destroy the Eagle Clan! But most importantly: Only Wenabozho had succeeded in inspiring the abinoonjiinyag to dive under the water once again! Thanks to Wenabozho, there was hope for the future of her doodem…
After transforming back into his human form, Wenabozho, still on the lake's opposite shore, built a campfire and sat down for a while, contemplating the events that had transpired. He pondered his actions and reactions, as well as Grandmother's response to what he was doing. Did his bravery lead to the Ghost Warrior's drowning, or was it simply luck that the children had come to his aid?
After transforming back into his human form, Wenabozho, still on the lake's opposite shore, built a campfire and sat down for a while, contemplating the events that had transpired. He pondered his actions and reactions, as well as Grandmother's response to what he was doing. Did his bravery lead to the Ghost Warrior's drowning, or was it simply luck that the children had come to his aid? Was his cowardly retreat into the lake the reason for this fortunate outcome, or was it, as Grandmother seemed to think, his inherent bravery and cleverness? Or was it a mix of all these factors? His shoulders slumped as he became lost in thought, confused about his role in the larger scheme of things, and he sighed repeatedly. Then, suddenly, he realized what was expected of him! Feeling rejuvenated, he got up and walked around the lake, where he found Grandmother and the seven remaining abinoonjiinyag. After shapeshifting back into humans, they had swum to the southern shore. Wenabozho, understanding that his reckless actions had inspired the children to swim and transform into stepping stones to save him, instructed Grandmother to take them to the water. There, he explained, she must conduct a women’s water ceremony.
Grandmother, aware of the significance of her role, followed the instructions given to her. She taught the children how to construct a madoodoowigamig (sweat lodge). At the waterfront, asemaa (tobacco) was offered to the fire, and nibi (water) was prayed for. Sacred foods were both shared and offered to the fire. Prayers were recited, and teachings were imparted. At last, the healing of the abinoonjiinyag had commenced!
As the story ends, Grandmother and Wenabozho started to hold ceremony and give names to the abinoonjiinyag — the names by which the spirits of the Universe would know them. They no longer had to run on top of the water. They no longer had to fear the toad woman named Zhimaaganish and her group of Pretendian Hunters. After having to go through horrendous experiences, they finally found their way back home. They began to know themselves as true Anishinaabeg again...
NOTES:
¹ Wiindigoo spirit: In the traditional tales of the Anishinaabe and Ininew (Cree) peoples, this cannibalistic winter monster from the North frequently appears. The teachings of the wiindigoo are held within an ancient Warrior Lodge, called Wiindigookaan ("Like a Wiindigoo"). This medicine warrior society is still protecting our communities to this day. They battle both physically and spiritually for their people. Some are traditional healers whom many turn to during difficult times.
They are regarded as powerful healers, their role being to expel mental illnesses, addictions, and depressions from individuals or even entire communities. Besides healers, they were known as fearless warriors ("no-flight"), having demonstrated remarkable courage by ignoring danger. Wiindigookaanag are known for wearing tattered clothing or rags, sometimes a mask with a long nose, dancing both forward and backward during pow-wows or ceremonies while acting in playful ways. Their most important dance, known as wiindigookaanzhimowin, was performed during times of famine. As dancers, Wiindigookaanag are the traditional clowns of the Anishinaabeg peoples.
Despite being feared as cannibals, a wiindigoo possesses both good and bad aspects. While many use Wiindigoo as a symbol of excessiveness, this notion of excessiveness was created by humans, not by the wiindigoo itself. Greed was a human creation, which explains the numerous challenges we face with humanity today. Although a wiindigoo can be vanquished, it is believed they will endure until the end of the world. But where do they originate? The elders among us understand there is a direct link between the wiindigoo and the ice ages. Cannibalism is a vestige from creatures that roamed the earth during the last ice age. Granting the wiindigoowag the ability to blanket the earth in ice awakened their innate urge to consume their own kind across all eras on earth; this urge will remain until the earth is engulfed in fire and destroyed. It is also thought that any creature—not just humans—can transform into a wiindigoo, and there have been numerous reports of a psychosis that invades the minds of creatures, causing sudden and intense insanity. This condition is known as wiindigoo psychosis. ^
² In the Jiibay ceremony of the Jiibay-wigaan or Ghost Lodge, the "Jiibay miikana" (Milky Way) is part of the Wiindigookaan ceremony, and regarded as a mirror of the sacred lodge on Earth where the ceremony takes place, highlighting a celestial bond. The jiibayag (spirits of the deceased) are thought to embark on a distinct journey from the living and are believed to return. This is why the their lodge has an entrance in the south and an exit in the north. This goes back to a very old cyclic belief in the sky-earth-sky transmigration of souls, where jiibayag (sprits of the deceased) returning to Earth move from north to south.
Essentially, members of the Jiibaywigaan serve as caretakers for the jiibay of the recently deceased.
They perform death rituals such as funerals and wakes, and provide "ghost offerings" (spirit plates offered to spirits and animals) along with a sanctuary for the jiibay, where it can temporarily dwell before transitioning to the waakwi, the land of their fate in the star world. In this capacity, they serve as "vessels" for the spirits of the newly departed. The ceremony is intended to aid those directed by the manidoog (spirits) to return, or those who have opted to stay for a period.
It is believed that each jiibay has a "gatekeeper" and is often sent back, either now or in the future.
Besides the Jiibaywigaan or Ghost Lodge, there is a ritual known as Mide-jiibay, performed in the Mide-jiibaywigaan, or Midewiwin Ghost lodge. This lodge also features an entrance in the South and an exit in the North. Their ceremony is known as Mide-jiibay. Much like the Ghost ritual of the Jiibay-wigaan, the Mide-jiibay ceremony, with its symbolism linked to the Jiibay-miikana (Trail of Spirits; the Milky Way), highlights the celestial connection between the earthly and spiritual/celestial realms. Although the rituals and songs differ from those of the Jiibaywigaan, the purpose remains the same as they serve a caretaker role for the spirits of the recently deceased. ^
³ Defendian: a nonsensical term used by so-called Pretendian Hunters, referring to an alleged supporter of so-called Pretendians. ^
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