Review: Dance of Windigo and Nanboozhou

Review: The Dance of Wiindigo and Nanaboozhou: An Indigenous Journey through hatred and violence

By: Christine McFarlane

Though E-Books are fast becoming the new way to read, I still prefer holding a book within my hands, and being able to turn or earmark the pages as I go along. I find it difficult to sit and stare at my computer screen for lengths at a time to read a book. You can call me old fashioned, but that is the way I am!.

“The Dance of Wiindigo and Nanaboozhou” is an intense read. It is a collection of First Nations people’s responses to the question of what is hatred and racism. It is also a celebration of traditional teachings from Elders, activists, teachers and Wisdom keepers of various Indigenous nations across this land.

It addresses the realities of residential schools, child welfare, women’s issues, land reclamation, the justice system and gender/sexuality for Native peoples. The seven chapters in this e-book are based on one of the Seven Grandfather Teachings of the Anishinabe tradition, and the project in which this book is premised on, is about hatred and how individuals interviewed view and define hatred within their worldview.

The author, Madeleine Berglund states that according to the Report of the Hate Crimes Community Working Group entitled “Addressing Hate Crimes in Ontario”

             “Hate incidents” are expressions of bias, prejudice and bigotry that are carried out by individuals, groups, organizations and states, directed against stigmatized and marginalized groups or communities, and intended to affirm and secure existing structures of domination and subordination,” and

“Hate crimes” are hate incidents that are also criminal offences committed against a person or property and motivated, in whole or in part, by bias or prejudice based on real or perceived race, national or ethnic origin, language, colour, religion, gender, age, mental or physical disability, sexual orientation or any other similar factor.” (2006, pp.18-19)

Berglund relays that in those who were interviewed, many questioned “why a hate incident” is considered less offensive than a hate crime,” and she goes onto explain that hate incidences are the impetus of hate crimes and they embody the systemic issues of why hate crimes are committed. This is interesting to state when you consider the injustices that have and were imposed upon Indigenous peoples all over, and how these issues raised in this book can relate and contribute to the hate incidents/crimes so many of our Indigenous people encounter.

I question though, if you remove the ‘incidence’ like the author states, will that really remove the ‘crime’? Years of state legislation perpetuate expressions of bias, prejudice and bigotry towards marginalized groups or communities and as long as we have those in place, these incidences and/or crimes will continue. I believe that if a nation/state legislates something that they see as just, people will continue to go along with the actions that are mirrored to them by those in power.

The author raises a good argument in how words and language play a role in these incidences and/or crimes. She states “language and words embody the direction of our thoughts and the intention of our actions,” (Berglund 10) and through words we can impose a dualistic system of thought that divides people and the notion of victim and perpetrator. She suggests that if we were to take away this dualistic way of thinking we can begin to catch a glimpse into a worldview that speaks to us from the traditions of where the ‘law’ maintained that everyone was respected and everyone had a responsibility for making the community a healthy place.

Berglund relays that these laws “do not demand us to prove guilt based on the physical evidence and the facts nor do they demand universal punishments to right a wrong but it asks us all as individuals, families and communities to tell our stories, our truth and decide what is needed to repair the damaged or social relations that caused the harm.” (Berglund 10)

The author believes that it is through the focus of Indigenous law that we as individuals, groups and communities can reconnect and that can only happen when all four aspects of ourselves are addressed-the physical, the mental, the emotional and the spiritual.

Berglund states that through her journey of writing “Dance of the Windigo and Nanaboozhou,” she learned that though each Indigenous nation have their own teachings, instructions and practices and ceremonies for re-connection with one another, they all share the same goal-to walk in a good way, to live the good life. This is commonly known as ‘mino-bimadiziwin.’

Berglund relays in the Anishinabe tradition; these teachings are known as the Seven Grandfather Teachings. These teachings are “nibwaakaawin-wisdom; zaagi’idiwin-love; dabaadendiziwin-humility; aakode’win-bravery or courage; gwayakwaadiziwin-honesty; minaadendamowin; respect and debwewin-truth.” (Berglund 10-11)

It is through these teachings that the author believes the approaches to the questions of hatred, racism and oppression are unique. Berglund set out to write this book in the context of the Seven Grandfather Teachings and how incidences of hatred and violence have profoundly impacted our communities, our families and our lives.

Berglund addresses and covers a lot of ground in this book, going from how Indigenous knowledge is often taught through storytelling and oral tradition to specific incidences in Canadian history such as Stephen Harper’s 2008 apology for the residential school system to the famous quote of “the only good Indian is a dead Indian” made by Duncan Campbell Scott.

She argues that “we cannot begin to properly address specific incidences of hatred, bigotry and discrimination effectively without understanding the unique history and context of hatred that Aboriginal peoples of Canada have experienced, nor can we develop appropriate services until we have a clear understanding of the unique cultural perspectives those services would embody.”  (Berglund 24)

Crime, according to teachers that Berglund interviewed believe that “crime is a signal of imbalance and the remedy for that imbalance is the cultivation of practices where crime has no place to flourish and to provide services which address the imbalance and protocols that support guidance and support, healing and connection.” (Berglund 80)

In conclusion, Berglund believes that in order to address issues of hatred, violence and discrimination in a culturally relevant way, it is important to understand the culture that is being addressed, and that appropriate service models must take into consideration each Nation they support, because each one is unique in their own way.


 Lastly, telling our stories, the telling of our Truths from multiple perspectives is essential to us as a whole.