Demons List: Wendigo

Faved: 1

Demon of the woods from Canada, that hunts humans and eats the flesh of his victims.

Wendigo (Wikipedia)

The Wendigo (also Windigo, Weendigo, Windago, Windiga, Witiko, Wihtikow, and numerous other variants) is a mythical creature appearing in the mythology of the Algonquian people. It is a malevolent cannibalistic spirit into which humans could transform, or which could possess humans. Those who indulged in cannibalism were at particular risk, and the legend appears to have reinforced this practice as taboo.

Wendigo psychosis is a culture-bound disorder which involves an intense craving for human flesh and the fear that one will turn into a cannibal. This once occurred frequently among Algonquian Indian cultures, though has declined with the Native American urbanization.

Recently the Wendigo has also become a horror entity of contemporary literature and film, much like the vampire, werewolf, or zombie, although these fictional depictions often bear little resemblance to the original entity.

In Algonquian mythology

The Wendigo is part of the traditional belief systems of various Algonquian-speaking tribes in the northern United States and Canada, most notably the Ojibwa/Saulteaux, the Cree, and the Innu/Naskapi/Montagnais. Though descriptions varied somewhat, common to all these cultures was the conception of Wendigos as malevolent, cannibalistic, supernatural beings (manitous) of great spiritual power. They were strongly associated with the Winter, the North, and coldness, as well as with famine and starvation. Basil Johnston, an Ojibwa teacher and scholar from Ontario, gives one description of how Wendigos were viewed:

At the same time, Wendigos were embodiments of gluttony, greed, and excess; never satisfied after killing and consuming one person, they were constantly searching for new victims. In some traditions, humans who became overpowered by greed could turn into Wendigos; the Wendigo myth thus served as a method of encouraging cooperation and moderation.

Among the Ojibwa, Eastern Cree, Westmain Swampy Cree, and Innu/Naskapi/Montagnais, Wendigos were said to be giants, many times larger than human beings (a characteristic absent from the Wendigo myth in the other Algonquian cultures). Whenever a Wendigo ate another person, it would grow larger, in proportion to the meal it had just eaten, so that it could never be full. Wendigos were therefore simultaneously constantly gorging themselves and emaciated from starvation.

Human Wendigos

All cultures in which the Wendigo myth appeared shared the belief that human beings could turn into Wendigos if they ever resorted to cannibalism or, alternately, become possessed by the demonic spirit of a Wendigo, often in a dream. Once transformed, a person would become violent and obsessed with eating human flesh. The most frequent cause of transformation into a Wendigo was if a person had resorted to cannibalism, consuming the body of another human in order to keep from starving to death during a time of extreme hardship or famine.

Among northern Algonquian cultures, cannibalism, even to save one's own life, was viewed as a serious taboo; the proper response to famine was suicide or resignation to death. On one level, the Wendigo myth thus worked as a deterrent and a warning against resorting to cannibalism; those who did would become Wendigo monsters themselves.

Wendigo ceremony

Among the Assiniboine, the Cree and the Ojibwa, a satirical ceremonial dance was originally performed during times of famine to reinforce the seriousness of the Wendigo taboo. The ceremonial dance, known as a wiindigookaanzhimowin in Ojibwe and today performed as part of the last day activities of the Sun dance, involves wearing a mask and dancing about the drum backwards. The last known Wendigo Ceremony conducted in the United States was at Windigo Lake of Star Island of Cass Lake, located within the Leech Lake Indian Reservation in northern Minnesota.

Wendigo psychosis

The term "Wendigo psychosis" (also spelled many other ways, including "Windigo psychosis" and "Witiko psychosis") refers to a condition in which sufferers developed an insatiable desire to eat human flesh even when other food sources were readily available, often as a result of prior famine cannibalism; Wendigo psychosis is identified by Western psychologists as a culture-bound syndrome, though members of the aboriginal communities in which it existed believed cases literally involved individuals turning into Wendigos. Such individuals generally recognized these symptoms as meaning that they were turning into Wendigos, and often requested to be executed before they could harm others. The most common response when someone began suffering from Wendigo psychosis was curing attempts by traditional native healers or Western doctors. In the unusual cases when these attempts failed, and the Wendigo began either to threaten those around them or to act violently or anti-socially, they were then generally executed. Cases of Wendigo psychosis, though real, were relatively rare, and it was even rarer for them to actually culminate in the execution of the sufferer.

One of the more famous cases of Wendigo psychosis involved a Plains Cree trapper from Alberta, named Swift Runner. 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. 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 suffering from Wendigo psychosis. He eventually confessed and was executed by authorities at Fort Saskatchewan. Another well-known case involving Wendigo psychosis was that of Jack Fiddler, an Oji-Cree chief and shaman known for his powers at defeating Wendigos. In some cases this entailed euthanizing people suffering from Wendigo psychosis; as a result, in 1907, Fiddler and his brother Joseph were arrested by the Canadian authorities for murder. Jack committed suicide, but Joseph was tried and put to death.

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 Wendigo psychosis was essentially a fabrication, the result of naïve anthropologists taking stories related to them at face value. Others, however, pointed to a number of credible eyewitness accounts, both by Algonquians and by Westerners, as proof that Wendigo psychosis was a factual historical phenomenon.

The frequency of Wendigo psychosis cases decreased sharply in the 20th century as boreal Algonquian people came in to greater and greater contact with Western ideologies and more sedentary, less rural lifestyles. While there is substantive evidence to suggest that Wendigo psychosis did exist, a number of questions concerning the condition remain unanswered.

References in popular culture

While Wendigos have been referred to in literature for many decades (most notably in Algernon Blackwood's 1910 story "The Wendigo," which introduced the legend to horror fiction, the well-known locked-room mystery Rim of the Pit by Hake Talbot (1944), where it is suggested that the murderer is a Wendigo, and in Stephen King's novel Pet Sematary), recently the Wendigo mythology has featured quite frequently in movies and television, including the movies Wendigo, Ravenous, Ginger Snaps Back,, Frostbiter: Wrath of the Wendigo and The Last Winter, and in episodes of the television series Charmed, Supernatural, Blood Ties, and Fear Itself.

They have become something of a stock character in horror and fantasy films, along the lines of werewolves and vampires, usually bearing very little resemblance to the Algonquian spirit. They appear as characters in a number of computer and video games, including Final Fantasy, Hexen, Diablo II,and the Warcraft Universe, as well as role-playing games such as Dungeons & Dragons, or Call of Cthulhu (where the depiction varies significantly), and also as a Marvel Comics character (see Wendigo (comics)).

See also

• Ithaqua
• Jack Fiddler
• Skin-walker
• Wendigo (comics)

Citations

References

• Brightman, Robert A. (1988). "The Windigo in the Material World". Ethnohistory 35 (4): 337-379. doi:10.2307/482140. 
• Colombo, J.R. ed. Wendigo. Western Producer Prairie Books, Saskatoon: 1982.
• Goddard, Ives (1969). "Owls and Cannibals: Two Algonquian Etymologies". Paper presented at the Second Algonquian Conference, St. John's, Newfoundland. 
• Johnston, Basil (1990 ). Ojibway Heritage. Lincoln: University of Nebraska Press.
• ———— (2001 ). The Manitous. St. Paul: Minnesota Historical Society Press.
• Parker, Seymour (1960). "The Wiitiko Psychosis in the Context of Ojibwa Personality and Culture". American Anthropologist 62 (4): 603-623. doi:10.1525/aa.1960.62.4.02a00050. 
• Schwarz, Herbert T. (1969). Windigo and Other Tales of the Ojibways, illustrated by Norval Morrisseau. Toronto: McClelland and Stewart Limited.
• Teicher, Morton I. (1961). "Windigo Psychosis: A Study of Relationship between Belief and Behaviour among the Indians of Northeastern Canada." In Proceedings of the 1960 Annual Spring Meeting of the American Ethnological Society, ed. Verne P. Ray. Seattle: University of Washington Press.

External links

• Stephens, E. "Cannibals, Clowns, Wendigo and Other crazy stuff". http://web.archive.org/web/20060511054157/http://wendigokaan.tripod.com/. Retrieved 2008-08-02. 
• Pitt, Steve (January/February 2003). "Beware the Windigo". Legion Magazine. http://web.archive.org/web/20071225091812/http://www.legionmagazine.com/features/canadianreflections/03-01.asp. Retrieved 2008-08-02. 
• Gagné, Joseph (November 2000). "The Windigo". Joe's Cryptozoology Pages. http://dinojoe.8m.com/crypto/windigo.html. Retrieved 2008-08-02. 

• Contact us

Viewed: 356

Demons Total: 320

Notes

Hell Horror takes no responsibility for any views expressed about these spirits/gods and casts no judgement about any one's specific religion/beliefs. This page is meant strictly as reference material.