Wendigo

The contemporary English word wendigo is a loanword from multiple origins. It is partially a borrowing from Cree () and partially a borrowing from Ojibwe (''), both Algonquian languages. Comparable forms are in English since 1714 (Whitego). The form wendigo was popularized in the English language by Algernon Blackwood, who in 1910 published the novella The Wendigo''. The word has been reconstructed in Proto-Algonquian as , with the potential meaning owl. ==Folklore==

The wendigo is part of the traditional belief system of several Algonquian-speaking peoples, including the Ojibwe, the Saulteaux, the Cree, the Naskapi, and the Innu. Although descriptions can vary somewhat, common to all these cultures is the view that the wendigo is a malevolent, cannibalistic, supernatural being. They were strongly associated with the north, winter, cold, famine, and starvation. Basil H. Johnston, an Ojibwe teacher and scholar from Ontario, described a wendigo: 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. Whenever a wendigo ate another person, it would grow in proportion to the meal it had just eaten, so it could never be full. Therefore, wendigos are portrayed as simultaneously gluttonous and extremely thin due to starvation. The wendigo is seen as the embodiment of gluttony, greed, and excess. Never satisfied after killing and consuming one person, they are constantly searching for new victims. 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: Human cannibalism 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. Taboo reinforcement ceremony 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. The ceremony, known as wiindigookaanzhimowin, was performed during times of famine, and involved wearing masks and dancing backward around a drum. 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. ==Psychosis==

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: {{Verse translation|Ce qui nous mit plus en peine, fut la nouvelle que nous apprismes dés l'entrée du Lac, à sçauoir : que les deputez par nostre Conducteur, qui deuoient conuoquer les Nations à la Mer du Nord, et leur donner le rendez-vous pour nous y attendre, auoient esté tuez l'Hiuer passé, d'une façon estonnante. Ces pauures gens furent saisis, à 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 mélange 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 à belles dents, sans se pouuoir rassasier ny saouler, cherchans tousiours nouuelle proye, et plus auidement que plus ils en ont mangé. C'est la maladie dont ces députez furent atteints; et comme la mort est l'vnique remede parmy ces bonnes gens, pour arrester ces meurtres, ils ont esté massacrez pour arrester le cours de leur manie. 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. One of the more famous cases of wendigo psychosis reported 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 with wendigo psychosis. Another well-known case involving wendigo psychosis is 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. 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 naïve anthropologists taking stories related to them at face value without observation. Others cited several credible eyewitness accounts by Algonquians and others, as evidence 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 into greater and greater contact with European ideologies and more sedentary, less rural, lifestyles. The 10th revision of the International Statistical Classification of Diseases and Related Health Problems (ICD) classifies "Windigo" as a culture-specific disorder, describing it as "Rare, historic accounts of cannibalistic obsession... Symptoms included depression, homicidal or suicidal thoughts, and a delusional, compulsive wish to eat human flesh... Some controversial new studies question the syndrome's legitimacy, claiming cases were actually a product of hostile accusations invented to justify the victim's ostracism or execution." ==As a concept or metaphor==

In addition to denoting a cannibalistic monster from certain traditional folklore, some Native Americans also understand the wendigo conceptually. As a concept, the wendigo can apply to any person, idea, or movement infected by a corrosive drive toward self-aggrandizing greed and excessive consumption, traits that sow disharmony and destruction if left unchecked. Ojibwe scholar Brady DeSanti asserts that the wendigo "can be understood as a marker indicating... a person... imbalanced both internally and toward the larger community of human and spiritual beings around them." Out of equilibrium and estranged by their communities, individuals thought to be afflicted by the wendigo spirit unravel and destroy the ecological balance around them. Chippewa author Louise Erdrich's novel The Round House, winner of the National Book Award, depicts a situation where an individual person becomes a wendigo. The novel describes its primary antagonist, a rapist whose violent crimes desecrate a sacred site, as a wendigo who must be killed because he threatens the reservation's safety. In addition to characterizing individual people who exhibit destructive tendencies, the wendigo can also describe movements and events with similarly negative effects. According to Professor Chris Schedler, the figure of the wendigo represents "consuming forms of exclusion and assimilation" through which groups dominate other groups." This application allows Native Americans to describe colonialism and its agents as wendigos since the process of colonialism ejected natives from their land and threw the natural world out of balance. DeSanti points to the 1999 horror film Ravenous as an illustration of this argument equating "the cannibal monster" to "American colonialism and manifest destiny". This movie features a character who articulates that expansion brings displacement and destruction as side effects, explaining that "manifest destiny" and "western expansion" will bring "thousands of gold-hungry Americans... over the mountains in search of new lives... This country is seeking to be whole... Stretching out its arms... and consuming all it can. And we merely follow". As a concept, wendigo can apply to situations other than some Native American-European relations. It can serve as a metaphor explaining any pattern of domination by which groups subjugate and dominate or violently destroy and displace. Joe Lockhard, English professor at Arizona State University, argues that wendigos are agents of "social cannibalism" who know "no provincial or national borders; all human cultures have been visited by shape-shifting wendigos. Their visitations speak to the inseparability of human experience... National identity is irrelevant to this borderless horror." Lockhard's ideas explain that wendigos are an expression of a dark aspect of human nature: the drive toward greed, consumption, and disregard for other life in the pursuit of self-aggrandizement. Romantic scholar and documentarian Emily Zarka, also a professor at Arizona State University, observes that two commonalities among the indigenous cultures of Algonquian language family speakers are that they are situated in climes where harsh winters are frequent and may be accompanied by starvation. She states that the wendigo symbolically represents three major concepts: it is the incarnation of winter, the embodiment of hunger, and the personification of selfishness. ==In popular culture==

'' at Fan Expo 2015 Although distinct from how it appears in the traditional lore, one of the first appearances of a character inspired by, or named after, a wendigo in non-Indigenous literature is Algernon Blackwood's 1910 novella The Wendigo. Joe Nazare wrote that Blackwood's "subtly-demonizing rhetoric transforms the Wendigo from a native myth into a descriptive template for the Indian savage." Blackwood's work has influenced many of the subsequent portrayals in mainstream horror fiction, These works set the template for later portrayals in popular culture, at times even replacing the Native American lore. Contemporary Indigenous works that explore the legend include the 1995 novel Solar Storms, by author and poet Linda K. Hogan (Chickasaw), which explores the stories of the wendigo and incorporates the creatures as a device to interrogate issues of independence, spirituality, politics, an individual's relationship to the family, and as a metaphor for corporate voracity, exploitation, and power - all viewed as a form of cannibalism. Wrist, the 2016 debut novel by First Nations horror fiction writer Nathan Niigan Noodin Adler (Lac Des Milles Lacs Anishinaabe), combines the traditional Ojibwe legend with the author's ideas inspired by non-Indigenous writers like Anne Rice and Tim Powers. Other creatures based on the legend, or named for it, appear in various films and television shows, including Ravenous (1999), Dark Was the Night (2014), Hannibal (2013–2015), and the 2021 film Antlers by Scott Cooper, where the wendigo is portrayed as a deer-like creature with a glowing heart that moves from person to person with a never ending hunger. Guillermo del Toro, producer of the film, developed the wendigo on the basis that the more the creature eats, the more it gets hungry and the more it gets hungry, the weaker it becomes. In the 2021 film ''The Inhuman (L'Inhumain)'' the arrival of a wendigo symbolizes inner turmoil after a character turns his back on his Indigenous heritage in the pursuit of material success. Various characters inspired by the legend, or named for it, appear in role-playing video games. The interactive horror video game Until Dawn (2015) features multiple Wendigos as central antagonists, as the game is set primarily in a former Native American territory. In 2018's Fallout 76 by Bethesda Game Studios, wendigos are featured as one of the cryptid enemies in the area of Appalachia, mutated from people who consumed human flesh in isolation. In the 2018 first-person shooter video game Dusk, wendigos are enemies that remain invisible until they receive damage. Several of these creatures also appear in the game's cover art. Scholar Francesca Amee Johnson criticized the use of the Wendigo as an antagonist horror character in popular culture in Reinvention: an International Journal of Undergraduate Research. She noted that many popular depictions, like Until Dawn (2015), The Retreat (2020), and Supernatural (2005–2020) are created by mostly non-native writers. The use of the Wendigo as an antagonist has become a common trope, "as it easily creates a villain for white protagonists to defeat repeatedly." Johnson writes, This construction is problematic in the horror genre as it presents an Indigenous antagonist that poses a threat to white culture for its otherness and indigeneity – while at the same time, misappropriating, discarding and demonising the Indigenous culture the myth comes from, at whim. == See also ==