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Kiinawin Kawindomowin — Story Nations

The diary of a missionary on Ojibwe land

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Episode 15: Inside the Medicine Tent

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Hearing a sound of incantation we went into a house. It was being used as a medicine tent 2 : A man and his wife who had lost their son two weeks ago were propitiating the evil spirit 3 that the rest of their family might be left alone. These two were sitting in one corner on the cedar twig matting which went round the house.

Sketch showing the inflection of the vocalization of the medicine man. Image from Du Vernet’s Diary, fol. 16r.

In the middle was an altar-like pile of clothing and bead work 4 , surmounted by thin tin dishes, like a sacrifice to pacify the deity 5 . (The sacrifice being afterwards divided among the medicine men 6 .) The three medicine men sat in a row: one was swaying forward, repeating a meaningless refrain 7 – an incantation 8 . The other two, Chief Cut-leg 9 and another, with a pipe in his mouth, would interject “A-yah”:
(inflection ah——Ya-ah——Ya).

In front of the man repeating the words of the incantation was a tin rattle partly filled with shot and a pan of broth. In the middle of the floor near the door were two kettles of broth, made out of a dog which had been killed. This is called “the Dog feast 10 .” Beside this was the tom-tom 11 , a wooden cask with a tight leather head. Chief Cut-leg got his crutches and hobbled out muttering something which Mr. Johnston 12 took to mean that our presence was not desired there, but we stayed on for a little while.

Photo of beaded yoke (Anishinaabeg/Ojibwe) from Manitou Rapids First Nation. Courtesy of the Royal Ontario Museum.

It was most interesting but very sad, this propitiation offered in ignorance 13 to a higher power. Even though it was all such a fraud 14 , the 3 medicine men getting the spoils, I stood with uncovered head and a feeling of reverence, as it was a degraded and ignorant cognition of a Superior Being in whose hands lay their destiny 15 .

Monday evening Rev. Mr. Gover 16 came. I spoke very plainly to him, since, as a teacher of the Indian School, a professed follower of Christianity and a clergyman, he had not appeared at either of the services, even the Holy Communion 17 . He has evidently mistaken his calling. A wasted life 18 . 6 years since he resigned his parish in England.

[July 18th, 1898]


« EPISODE 14: VISITING THE TENTS
EPISODE 16: MRS. JOHNSTON’S STORY OF KITTY »

« « RETURN TO DIARY OVERVIEW
Previous Post: « Episode 17: Photographs After the Storm
Next Post: Communion »

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  1. X
    green tab
  2. X
    medicine tent

    Du Vernet wrote often about the “medicine tent,” both describing it and noting when Ojibwe people, both Christian and non-Christian “go through” it. He may have meant the Midéwiwin lodge, the traditional space of ceremony and healing among the Ojibwe, but it would have been unusual for him to have been allowed into such an important ritual space. Read more.

    Frame of Midewiwin medicine lodge at the Rainy River from 1934. Courtesy of The Canadian Encyclopedia.

  3. X
    evil spirit

    Du Vernet initially wrote the word “godless” here, before crossing it out and writing “evil spirit” just above. It is impossible to know why Du Vernet decided to change his description of the activity in the medicine tent, but this example does show the process of Du Vernet’s writing on the subject.

  4. X
    altar-like pile of clothing and bead work

    Here Du Vernet uses the Christian comparison of an altar, or the table at the front of a church on which the bread and wine of Communion–the ritual in memory of Jesus’s sacrifice on the Cross–are laid. Du Vernet’s comparison of the pile of clothing and beadwork to an altar has similarities to the ways that anthropologists often used Christian examples to explain–and sometimes denigrate–Ojibwe ceremony. For most missionaries and anthropologists, Ojibwe ceremony could only be explained by turning to contrast and comparison, as Ojibwe spiritual leaders did not give them access to the stories that grounded the ceremonies on the land.

  5. X
    pacify the deity

    In using these words, Du Vernet was imposing his own Christian interpretation of how sacrifice worked onto an Ojibwe ceremony not based on Christian theologies or rituals. In contrast to Ojibwe spirituality which was shaped by relationships with spirits, ancestors, animals, land, and water, Du Vernet was oriented by a very vertical spirituality focused on people connecting upward with God in heaven. Read more.

    Norval Morrisseau’s painting “Shaman and Disciples,” 1979. Courtesy of the McMichael Canadian Art Collection.

  6. X
    medicine men

    Medicine men often feature in Du Vernet’s diary as powerful and mysterious figures who are actively opposed to Christianity and who make efforts to discourage other Ojibwe from attending Church services. Read more.

  7. X
    meaningless refrain

    Du Vernet dismissed the medicine man’s speech as a “meaningless refrain.” Because he simply did not understand the words and could not perceive the ceremonial significance of the language, he characterized the ceremony as “superstitious” and therefore ineffective. Interpreting Indigenous ceremony as “nonsensical” and meaningless was a common approach of missionaries who usually framed Indigenous ceremony with their Christian commitments and theologies.

  8. X
    incantation

    By describing the words of the Ojibwe medicine men as “incantations”, Du Vernet implied that they were casting magical spells rather than communicating with the spirits. Even though he was slowly coming to describe Ojibwe ceremony with a measure of respect, he continued to zealously regard Christianity as a true religion far superior to the magic and “superstition” of Ojibwe spirituality.

  9. X
    Chief Cut-leg

    We have not been able to find out more about the man Du Vernet describes as Chief Cut-Leg. If any readers know more about him, we would be happy to hear from you.

  10. X
    the Dog feast

    It is unclear as to what Du Vernet actually meant by a dog feast, and whether he witnessed such a ceremony. That said, a ceremony involving the sacrifice of a dog did exist in several Indigenous cultures. Read more.

  11. X
    tom-tom

    A tom-tom is a drum, often used in ceremony. Read more.

    A modified British military drum that has been painted by an Anishinaabe artist with images of spiritual and ceremonial significance. Courtesy of the British Museum.

  12. X
    Mr. Johnston

    Jeremiah Johnston was an ordained Anglican missionary of Swampy Cree background, and Du Vernet’s host on the Rainy River. Read more.

    Reverend Jeremiah Johnston (left) with Mr. Richardson at Long Sault, Rainy River, Ontario, ca. 1925. Courtesy of the Minnesota Historical Society.

  13. X
    propitiation offered in ignorance

    Claiming that the Ojibwe conduct their ceremonies in ignorance while describing them in great detail, Du Vernet shows again how he suppresses his profound interest in what he witnesses in the medicine tent with his Christian zeal.

  14. X
    fraud

    The idea that Indigenous spiritual leaders were fraudulent, peddling in false spirits and only interested in making money, was a common refrain among missionaries and colonial officials. This was despite the fact that money also changed hands in Christian rituals. The Indian Act codified the missionaries’ denigration of Indigenous ceremony, when in 1895 it explicitly banned any “Indian festival, dance or other ceremony of which the giving away or paying or giving back of money, goods or articles of any sort forms a part.” This amendment to the Indian Act had the goal of not only destroying ceremony, but also eliminating Indigenous ways of governing and holding territory, which included diverse forms of ceremony across different nations.

  15. X
    I stood with uncovered head and a feeling of reverence, as it was a degraded and ignorant cognition of a Superior Being in whose hands lay their destiny

    Here Du Vernet, a zealous missionary, can’t help but admit a feeling of veneration as he watched the Ojibwe ceremony. He repeatedly notes his interest in the medicine tent ritual and then quickly follows this with Christian condemnation of what he is witnessing. Pamela Klassen writes more about his ambivalence in The Story of Radio Mind, and in an article called “Christianity as a Polemical Concept,” which you can find in Further Readings.

    Anglican cemetery sign in English and Ojibwe at Kay-Nah-Chi-Wah-Nung. Photograph by Pamela Klassen, 2015.

  16. X
    Rev. Mr. Gover

    We have not been able to find out more about Rev. Mr. Gover, and would be grateful for any information or suggestions from readers.

  17. X
    Holy Communion

    Communion is one of the most important forms of worship in Christianity.  The ceremony commemorates the Last Supper of Jesus Christ and is a ritual meal in which the body and blood of Christ, in the form of bread and wine, is consumed by confirmed Christians. Read more.

    Frederick Du Vernet’s traveling communion case. Photograph by Pamela Klassen, 2015.

  18. X
    A wasted life

    Du Vernet seems to think that a priest-teacher who is not fully committed to his beliefs—who no longer goes to church—has done worse than had he not become a priest at all.