{"id":207,"date":"2017-10-23T15:21:11","date_gmt":"2017-10-23T19:21:11","guid":{"rendered":"https:\/\/storynations.utoronto.ca\/?p=207"},"modified":"2020-10-01T21:34:54","modified_gmt":"2020-10-02T01:34:54","slug":"inside-the-medicine-tent","status":"publish","type":"post","link":"https:\/\/storynations.utoronto.ca\/index.php\/inside-the-medicine-tent\/","title":{"rendered":"Episode 15: Inside the Medicine Tent"},"content":{"rendered":"\n

Click on the \u201cplay\u201d button to hear the diary episode read aloud, and<\/i><\/span> <\/span>click<\/i><\/span><\/span> on the [anno]green tab[\/anno] to learn more about a word or phrase.
\nFind Du Vernet on a map.<\/a>
\n<\/span><\/em><\/p>\n\n\n\n

Hearing a sound of incantation we went into a house. It was being used as a [anno]medicine tent{note}Du Vernet wrote often about the \u201cmedicine tent,\u201d both describing it and noting when Ojibwe people, both Christian and non-Christian \u201cgo through\u201d it. He may have meant the Mid\u00e9wiwin 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<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
Frame of Midewiwin medicine lodge at the Rainy River from 1934. Courtesy of The Canadian Encyclopedia.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno]: A man and his wife who had lost their son two weeks ago were propitiating the [anno]evil spirit{note}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.[\/anno] 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.<\/p>\n\n\n\n

\"\"<\/a>
Sketch showing the inflection of the vocalization of the medicine man. Image from Du Vernet’s Diary, fol. 16r.<\/figcaption><\/figure><\/div>\n\n\n\n

In the middle was an [anno]altar-like pile of clothing and bead work{note}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\u2019s sacrifice on the Cross–are laid. Du Vernet\u2019s 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.[\/anno], surmounted by thin tin dishes, like a sacrifice to [anno]pacify the deity{note}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<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
Norval Morrisseau\u2019s painting \u201cShaman and Disciples,\u201d 1979. Courtesy of the McMichael Canadian Art Collection.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno]. (The sacrifice being afterwards divided among the [anno]medicine men{note}Medicine men often feature in Du Vernet\u2019s 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<\/a>.[\/anno].) The three medicine men sat in a row: one was swaying forward, repeating a [anno]meaningless refrain{note}Du Vernet dismissed the medicine man\u2019s speech as a \u201cmeaningless refrain.\u201d Because he simply did not understand the words and could not perceive the ceremonial significance of the language, he characterized the ceremony as \u201csuperstitious\u201d and therefore ineffective. Interpreting Indigenous ceremony as \u201cnonsensical\u201d and meaningless was a common approach of missionaries who usually framed Indigenous ceremony with their Christian commitments and theologies.[\/anno] – an [anno]incantation{note}By describing the words of the Ojibwe medicine men as \u201cincantations\u201d, 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 \u201csuperstition\u201d of Ojibwe spirituality.[\/anno]. The other two, [anno]Chief Cut-leg{note}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.[\/anno] and another, with a pipe in his mouth, would interject \u201cA-yah\u201d:
\n(inflection ah<\/sup>——Ya-ah<\/sup>——Ya).<\/p>\n\n\n\n

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 “[anno]the Dog feast{note}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<\/a>.[\/anno].” Beside this was the [anno]tom-tom{note}A tom-tom is a drum, often used in ceremony. Read more<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
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.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno], a wooden cask with a tight leather head. Chief Cut-leg got his crutches and hobbled out muttering something which [anno]Mr. Johnston{note}Jeremiah Johnston was an ordained Anglican missionary of Swampy Cree background, and Du Vernet\u2019s host on the Rainy River. Read more<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
Reverend Jeremiah Johnston (left) with Mr. Richardson at Long Sault, Rainy River, Ontario, ca. 1925. Courtesy of the Minnesota Historical Society.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno] took to mean that our presence was not desired there, but we stayed on for a little while.<\/p>\n\n\n\n

\"\"<\/a>
Photo of beaded yoke (Anishinaabeg\/Ojibwe) from Manitou Rapids First Nation. Courtesy of the Royal Ontario Museum.<\/figcaption><\/figure><\/div>\n\n\n\n

It was most interesting but very sad, this [anno]propitiation offered in ignorance{note}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.[\/anno]<\/span> to a higher power. Even though it was all such a [anno]fraud{note}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\u2019 denigration of Indigenous ceremony, when in 1895 it explicitly banned any \u201cIndian 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.\u201d 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. [\/anno], the 3 medicine men getting the spoils, [anno]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{note}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<\/i>, and in an article called \u201cChristianity as a Polemical Concept,\u201d which you can find in Further Readings.<\/p>\n\n\n\n

\"\"<\/a>
Anglican cemetery sign in English and Ojibwe at Kay-Nah-Chi-Wah-Nung. Photograph by Pamela Klassen, 2015.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno].<\/p>\n\n\n\n

Monday evening [anno]Rev. Mr. Gover{note}We have not been able to find out more about Rev. Mr. Gover, and would be grateful for any information or suggestions from readers.[\/anno] 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 [anno]Holy Communion{note}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<\/a>.<\/p>\n\n\n\n

\"\"<\/a>
Frederick Du Vernet’s traveling communion case. Photograph by Pamela Klassen, 2015.<\/figcaption><\/figure><\/div>\n\n\n\n

[\/anno]. He has evidently mistaken his calling. [anno]A wasted life{note}Du Vernet seems to think that a priest-teacher who is not fully committed to his beliefs\u2014who no longer goes to church\u2014has done worse than had he not become a priest at all.[\/anno]. 6 years since he resigned his parish in England.<\/p>\n\n\n\n

[July 18th, 1898]<\/p>\n\n\n\n

\n\n\n\n
\n
\u00ab EPISODE 14: VISITING THE TENTS<\/a><\/h6>\n<\/div>\n\n\n\n
\n
EPISODE 16: MRS. JOHNSTON’S STORY OF KITTY \u00bb<\/a><\/h6>\n<\/div>\n\n\n\n
\n\n\n\n
\u00ab \u00ab RETURN TO DIARY OVERVIEW<\/a><\/h6>\n","protected":false},"excerpt":{"rendered":"

Click on the \u201cplay\u201d button to hear the diary episode read aloud, and click on the [anno]green tab[\/anno] to learn more about a word or phrase. Find Du Vernet on a map. Hearing a sound of incantation we went into a house. It was being used as a [anno]medicine tent{note}Du Vernet wrote often about the \u201cmedicine […]<\/p>\n","protected":false},"author":14,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_exactmetrics_skip_tracking":false,"_exactmetrics_sitenote_active":false,"_exactmetrics_sitenote_note":"","_exactmetrics_sitenote_category":0,"_genesis_hide_title":false,"_genesis_hide_breadcrumbs":false,"_genesis_hide_singular_image":false,"_genesis_hide_footer_widgets":false,"_genesis_custom_body_class":"","_genesis_custom_post_class":"","_genesis_layout":"","footnotes":""},"categories":[4],"tags":[],"class_list":["post-207","post","type-post","status-publish","format-standard","category-episodes","entry"],"yoast_head":"\nEpisode 15: Inside the Medicine Tent | Kiinawin Kawindomowin \u2014 Story Nations<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"http:\/\/storynations.preview.artsci.utoronto.ca\/index.php\/inside-the-medicine-tent\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Episode 15: Inside the Medicine Tent | Kiinawin Kawindomowin \u2014 Story Nations\" \/>\n<meta property=\"og:description\" content=\"Click on the \u201cplay\u201d button to hear the diary episode read aloud, and click on the [anno]green tab[\/anno] to learn more about a word or phrase. 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