The Ojibwa Shaking Tent Ceremony: A Means of Healing

Figure 1: Geographical Distribution of Ojibwa groups

As diverse as cultures are so are their practices.  There are various different ways of securing marriage, exchanging goods, regulating behavior, and more, but at present a topic not particularly addressed in this medium (the blog) is the various ways that different cultural groups define health and seek treatment.  Today’s blog post is dedicated to addressing one such cultural group and their way of pursuit of wellness: the Shaking Tent Ceremony of the Ojibwa.

The Ojibwa, also referred to as the Anishinaabe, are an American Indian/Canadian Indigenous group that resides in the northern Midwestern regions of North America, traditionally settling what is identified in modern day terms as the regions of Michigan, Wisconsin, New York, Minnesota, Manitoba, Ontario, and Quebec (Figure 1).  They were traditionally a group of hunters and gatherers who made best use of the lands of their territory, but European contact changed their subsistence strategies and cultural practices drastically.  While much has changed the Ojibwa continue to maintain their traditional ways of life as much as possible, and the Shaking Tent Ceremony is one such practice that persists among some today.

The Shaking Tent Ceremony is a ceremony meant to aid an individual in solving a particular problem, be it locating a lost item or healing a physical or spiritually induced illness.  It is reported that these latter situations were the most common reason why the Shaking Tent Ceremony was performed.  This ceremony could only be completed by a designated Medicine Man who had the power and authority to consult the spirits-be they ancestral or natural.  Note, the Ojibwa identify any living entities as having a spirit, which can be consulted as necessary through a variety of means, such as fasting or dream walking, but Medicine Men held a special place in Ojibwa society due to their abilities to contact the spirits safely and effectively.  

Figure 2: John King and his Shaking Tent, 1942. (Source: Robert E. Ritzenthaler)

In order for a Shaking Tent Ceremony to occur an individual had to contact the Medicine Man and make the appropriate request for the ceremony.  If this request was deemed appropriate the Medicine Man would construct the tent or wigwam for the ceremony (Figure 2).  This structure typically consisted of a pole framework that was narrow but high (up to seven feet).  It would be covered with animal skins, birchbark, and/or blankets on all sides except the top.  The top was always left uncovered as this was where the spirits would enter to speak with the Medicine Man.  The Medicine Man would fast prior to beginning the ceremony, and at the appropriate time he would enter the tent to call upon the ancestors.  This was a process that involved drumming and singing throughout the night and a great deal of patients as the spirits were contacted and eventually made contact.  This contact was established and noted by when and how the tent would shake, which is when the Medicine Man would speak with the spirits for their counsel on the matter that brought about the ceremony.  Upon the completion of the ceremony the Medicine Man would return to the individual who requested the ceremony and report what appropriate actions needed to take place. 

While many outsiders have witnessed this ceremony and expressed their doubts at the accuracy of this ceremony there has been no evidence that demonstrates any faulty handling or deception in these ceremonies.  This means that there is no evidence to demonstrate that the Medicine Man is shaking the tent or causing any sort of movement of it as a form of deception.  Ultimately, however, it does not matter what outsiders believe because practitioners believe that the Shaking Tent Ceremony is effective and it remains a popular medicinal option among various members of Ojibwa tribes as well as related Indigenous groups.  Ultimately, the end result of such ceremony is that the individual either is made or feels better, which is the end goal of such ceremonies.

References

LaPointe, Donald. The power of traditional ways. No Date. Electronic. 31 July 2019.

Milwaukee Public Museum. Medicine and Healing. No Date. Electronic. 31 July 2019.

Peters-Golden, Holly. "Ojibwa." Peters-Golden, Holly. Culture Sketches: Case Studies in Anthropology. McGraw Education, 2011.

When Everybody Called Me Gabe-bines, "Forever-Flying-Bird": Teachings from Paul Buffalo. University of Minnesota-Duluth. 2019. Electronic. 31 July 2019.