Visions of the great mystery: Grounding the Algonquian manitow concept

Abstract

This article provides an overview of the Algonquian manitow concept. Manitow is often translated as spirit, god or mythical being, but reflects more complex and culturally grounded ideas about power in animist ontologies. The article suggests that manitow should be translated with care, with attention to a range of meanings. The authors refer primarily to Cree examples from Alberta, Canada, but also take a broader view to consider examples from other Algonquian contexts. Beginning with a discussion of definitions, the article then turns to the concept’s theoretical career. The article provides data on the contemporary dynamics of the manitow in the context of Cree religious pluralism, as well as on the emplacement of manitow relations through toponymy, particularly as seen around lakes named manitow sâkahikan.

mitoni niya nêhiyaw—nêhiyaw-iskwêw mitoni niya / Cree is who I truly am—me, I am truly a Cree woman (A life told by Sarah Whitecalf), by Sarah Whitecalf

“…These three performances would support considerable analysis, both as a set and in comparison with other related narratives. The story highlights the spiritual importance of placenames in the Prairie Provinces incorporating the anthropologically significant term, manitow, as well as the association of spiritual drumming or music with such places (see Westman and Joly 2017).…”

Shared Breath

“…person (i.e., sharing substance and life force with them). Finally, the notion of life force itself is partly rendered in Algonquian languages through the concept of manitow (Westman and Joly 2017).…”

“…Still, one must make a respectful offering when sharing such a beautiful place with them. At other times during our discussions, elders prayed and sang songs to grandfathers and grandmothers, including the earth, the sun, and the four directionsfor one is always sharing the territory and the cosmos with these and other powerful entities (Westman and Joly 2017). Loons are particularly symbolically resonant because they can travel in, on, and through multiple cosmological realms or levels, such as air, land, and water, and because they are associated with key ceremonies and narratives.…”

“…An elder might begin the day by praying at the lakeshore or might sing a simple refrain of "ah, manitow" (quoted in Waugh 1996:136) throughout the day in recognition of the personalized spirituality inherent in a sentient landscape. The manitow concept itself is likely untranslatable but reflects aspects of spirit, god, nonhuman person, and immanent life force (see Westman and Joly 2017). Furthermore, given the verb-oriented nature of Algonquian languages, such prayers and speeches are dynamic and pragmatic material actions, with words (itwewinisa) etymologically considered as little parts of talk, an action taking place through the shared air.…”