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Speaker 1: January six, eighteen ninety six. I went to see the

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Speaker 1: sick man today and he's a pitiful looking devil. They

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Speaker 1: had him with about six blankets and he still was

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Speaker 1: nearly freezing. I can do nothing for him. January twelve.

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Speaker 1: I went to see him today and he looks worse

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Speaker 1: than ever. I gave him a dose of castor oil,

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Speaker 1: but he he says his heart is freezing. He keeps

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Speaker 1: insisting he'll become a cannibal. He wants the Algonquins to

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Speaker 1: kill him before he gets worse. January Francois came here

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Speaker 1: and asked me if I would read some prayers for

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Speaker 1: the sick man. He doesn't look like a human being.

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Speaker 1: He seems to be terribly swollen in the body and face.

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Speaker 1: The sight of him is enough to frighten any person.

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Speaker 1: The poor Algonquin slept very little here for the last

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Speaker 1: nineteen days since he arrived. They have been watching him

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Speaker 1: all the time. I don't know how this will end.

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Speaker 1: January one Friendzois, came from me last night and I

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Speaker 1: went with him. I told him we ought to take

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Speaker 1: some rope with us and tie him up if we could.

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Speaker 1: The sound of him was terrible. It was like the

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Speaker 1: calling of a wild animal. We tied him with the

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Speaker 1: ropes and I left to find some more, but but

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Speaker 1: he couldn't find any, and when I got back, the

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Speaker 1: cords around his arms were already breaking. The Gonquins asked

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Speaker 1: what we shouldn't do. They said that when he got up,

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Speaker 1: he would kill all of us. I told them to

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Speaker 1: do what they had to do is I had no

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Speaker 1: more ropes which to bind him. Welcome to Stuff to

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Speaker 1: Blow your Mind from how Stuff Works dot Com. Hey,

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Speaker 1: welcome to Stuff to Blow your mind. My name is

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Speaker 1: Robert Lamb and I'm Julie Douglas. And that was the

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Speaker 1: account of Francis work beaten uh the Orkney HBC clerk

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Speaker 1: at the Trout Lake Outpost the winter of eight during

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Speaker 1: the alleged Windigo possession of napatan Auger. Edited slightly for

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Speaker 1: clarity's sake, but otherwise exactly what's in the history books.

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Speaker 1: And we wanted to bring that bit to your attention

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Speaker 1: because what we're talking about is a creature or a

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Speaker 1: possession that has to deal with cannibalism. Yeah, and even

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Speaker 1: though the creature itself is obviously a creature of myth,

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Speaker 1: we've talked before about the power of myth, the power

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Speaker 1: of paranormal scripts within a culture, as well as the

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Speaker 1: real life incidences that have allegedly occurred because of or

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Speaker 1: alongside the Wind to Go belief. Because if the oral

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Speaker 1: account of this particular Wind to Go possession story, as

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Speaker 1: collected by the University of Alberta's Nathan D. Carlson, holds true,

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Speaker 1: then the Algonquin tribes people gave Napappen boiling bear grease

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Speaker 1: an attempt to cure him after this, uh this account

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Speaker 1: that I read, and then when that didn't work, they

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Speaker 1: executed him with an axe, cutting off his head and

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Speaker 1: bearing it separate from his body. Now, there are various problems,

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Speaker 1: of course, with any account of cannibalism, just just cannibalism alone,

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Speaker 1: much less when you start involving supernatural uh in material

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Speaker 1: as well. Yeah, and that's the thing about Window that's

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Speaker 1: so interesting is it really highlights this issue of cannibalism.

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Speaker 1: And we've talked about this before. It's very hard to

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Speaker 1: really pin down cannibalism what has actually happened with humans

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Speaker 1: for sure, Actually in nature it's very easy to explain,

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Speaker 1: right because they are not ashamed of it, they're not

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Speaker 1: ashamed and and they have a purpose, a real clear

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Speaker 1: purpose their cannibalism. And you have um, the sexual cannibalism

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Speaker 1: in orb spiders, right, that helps in terms of sexual

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Speaker 1: reproduction fitness. And then in tiger sharks you have siblicide. Right,

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Speaker 1: you have a tiger that eats excuse me, a tiger

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Speaker 1: shark that eats a sibling because it's an easy source

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Speaker 1: of energy. Yeah, it's it's just pure economics. It's a

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Speaker 1: harsh world. Sometimes you have to reabsorb energy back into

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Speaker 1: the the winning prospects, and that's just how it goes.

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Speaker 1: But of course in human culture the economics may still

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Speaker 1: hold true, but we have all of these layers of

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Speaker 1: of moral concerns of society and culture. They just complicate

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Speaker 1: the equation. Well, I mean, when you say the economics,

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Speaker 1: you're talking about survival cannibalism. In other words, you're just

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Speaker 1: at the end of your rope and you may be

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Speaker 1: with someone who could provide you with a bit of energy,

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Speaker 1: or perhaps there is even a body who that has

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Speaker 1: recently passed that someone uses. And we have many accounts

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Speaker 1: of this survival cannibalism in history. There a count that

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Speaker 1: are proven and then there are accounts that are sort

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Speaker 1: of forever being argued about, such as the Dolmar party,

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Speaker 1: where that some saying well, maybe they didn't resort to

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Speaker 1: survival cannibalism, whithers say yes, some say well the bones,

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Speaker 1: there's no bone evidence that they did, and others say, well,

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Speaker 1: well they wouldn't know on the bones, they would have

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Speaker 1: eaten the soft flesh, and of course that wouldn't the

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Speaker 1: evidence of that wouldn't survive. And then you know how

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Speaker 1: many people are going to come back from a chaotic

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Speaker 1: trip to the mountains and be like, WHOA, I only

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Speaker 1: survived because I ate my friend Caleb. Right, it's just

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Speaker 1: probably something that you're going to admit at cocktail parties, right, Um, so, yeah,

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Speaker 1: you've got the survival cannibalism. And then, just to complicate

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Speaker 1: things a little bit further, we have these accounts of

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Speaker 1: cultural rituals which may or may not be symbolic cannibalism, right,

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Speaker 1: They may actually have occurred or occurred in different ways

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Speaker 1: that we don't think is cannibal as Dick. Yeah, well,

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Speaker 1: I mean you always have the the outsider viewing some

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Speaker 1: sort of cannab supposedly cannibalistic ceremony or hearing about it.

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Speaker 1: You're having Westerners observed or hear about a ritual that

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Speaker 1: that from the people that they view as primitive, and

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Speaker 1: so you know, it's hard to tack down the actual

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Speaker 1: truth of the matter. Yeah. Actually, if you want to

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Speaker 1: look at a good example of this and someone who

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Speaker 1: actually furthered this idea of cannibalism, you can look to

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Speaker 1: Columbus who encountered the Arawak people in Hispaniola during the

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Speaker 1: fifteenth century and they warned him of another tribe, the

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Speaker 1: carab that eight people, which it appears this other tribe

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Speaker 1: never existed. So this has been really hard for anthropologists

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Speaker 1: to go through and to try to figure out. But

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Speaker 1: as far as I can tell, this other tribe just

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Speaker 1: wasn't a reality. So it may have just been for

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Speaker 1: them this story about another tribe just kind of a boogeyman,

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Speaker 1: a boogeyman right telling the night there's another tribe out

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Speaker 1: there and they're so bad they eat people. You don't

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Speaker 1: want to be like that and you don't want them

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Speaker 1: to come for you, right, Or maybe they just wanted,

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Speaker 1: you know, Columbus to hang around and they were like,

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Speaker 1: how we need to get him to stay here with

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Speaker 1: us and not go exploring. So in addition, Columbus may

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Speaker 1: have mistaken the ritual of keeping a loved one's bones

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Speaker 1: around the house. So that's what the Arrow act people did,

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Speaker 1: and he may have mistaken that for evidence of cannibalism.

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Speaker 1: And of course the whole thing is ridiculous too when

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Speaker 1: you realize that Columbus h comes bearing his his Catholic faith,

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Speaker 1: and of course Catholicism, like a lot of Christianity, is

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Speaker 1: rich in this symbol symbolic consumption of Christ's blood and flesh,

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Speaker 1: which even though you're not actually consuming blood and flesh, uh,

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Speaker 1: it is, it is symbolic cannibalism at heart, right, which

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Speaker 1: we see in so many other cultures. The problem, of course,

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Speaker 1: is that Columbus was the authority on all matters for

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Speaker 1: and at that point, so people are like, so where'd

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Speaker 1: you go, what'd you see? What you experience? And then

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Speaker 1: whatever he said became sort of the gospel. Yeah, And

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Speaker 1: that's one of the problems you have throughout history too.

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Speaker 1: I mean, going back to plenty of the Elder and

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Speaker 1: all these guys where you just have certain voices and

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Speaker 1: there aren't a lot of there's not a lot of

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Speaker 1: discussion about the matter. But you know, this guy said

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Speaker 1: that there are cannibals living in Africa and that remains

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Speaker 1: sort of the voice of truth for a matter of centuries.

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Speaker 1: So that's why The Wind to Go is such an

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Speaker 1: interesting thing to look at, because it really gets at

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Speaker 1: the heart of the taboo of cannibalism, but also the

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Speaker 1: psychology of the ways in which we behave when we

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Speaker 1: have these folk tales as stand ins for for what

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Speaker 1: becomes a reality. Yeah, so I want you to imagine

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Speaker 1: a dark, gaunt giant that haunts the woods, clad only

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Speaker 1: in matted hair, and it's peering attitude from the wild depths,

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Speaker 1: with blood red eyes as wild as sinister and sinister

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Speaker 1: as those of an owl, with claws that are curl

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Speaker 1: and muscles that are coiled with the strength of a bear,

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Speaker 1: and its teeth are eager, and its foul tongue is

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Speaker 1: longing for the taste of human flesh that sounds cuddly. Yeah. Yeah, Now,

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Speaker 1: this is something that is This creature is known to

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Speaker 1: different north around in tribal groups. Um. And when we're

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Speaker 1: talking about the geography here, we're talking about French Canadian

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Speaker 1: territory UM and the Algonquins. Are they figure in this

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Speaker 1: quite a bit as well as a couple of the

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Speaker 1: other tribes. Yeah, the Algonquins as one of the most

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Speaker 1: populous and widespread North American native language groups, and uh,

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Speaker 1: at different times it composed like a whole bunch of

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Speaker 1: different tribes. You know, they did a lot of different

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Speaker 1: tribes that would spoke the Algonquin tongue, and there was

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Speaker 1: a lot of shared beliefs among them, and they they

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Speaker 1: thrived in the harsh world of northern North America, a

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Speaker 1: land of vast unforgiving wilderness, brutal winners, particularly during the

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Speaker 1: Little Ice Age era in the seventeenth to nineteenth centuries,

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Speaker 1: which correlates exactly with a lot of this exploration by

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Speaker 1: French Canadians who met up with these different tribes. And

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Speaker 1: we'll talk about this more, but they began to um

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Speaker 1: actually adopt some of these folk tales of the Wendico

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Speaker 1: and also wanted to mention that it goes by Whittakao

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Speaker 1: Witigo Wikio and Weendigo long Ago Windigo Witigo and we

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Speaker 1: ti Goigo. It sounds like a corporation, Yes, secretly is

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Speaker 1: based on cannibalism. It's right we tigo, you can we

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Speaker 1: tigo to um. And the cool thing about this is

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Speaker 1: that the windogo really sort of describes two different things

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Speaker 1: at play here. One is the beast that you described

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Speaker 1: who lives in that forest waiting to feast on a human.

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Speaker 1: The other is a cannibalistic spirit that can possess a human. Yeah,

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Speaker 1: and that spirit kind of walks the barrier between the

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Speaker 1: world and the world of the spirits. And of course

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Speaker 1: that's a very important area in the tales and the

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Speaker 1: belief systems in the world view of the the first

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Speaker 1: people of North America. Yeah, and if you look at

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Speaker 1: the Algonquins, they they really focus on these spirits as

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Speaker 1: uh as a sort of cautionary tale to people during

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Speaker 1: these very harsh winters not to turn to cannibalism, because

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Speaker 1: they're saying that if you eat the flesh of another, well,

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Speaker 1: your soul is now susceptible to the wind to go. Yeah.

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Speaker 1: There there were a number of causes, a number of

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Speaker 1: things that could turn you into a window go. Most

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Speaker 1: of them are are based in diet and food and

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Speaker 1: and hunger. Um. So you might be cursed by a

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Speaker 1: sorcerer always a possibility, you know, it'll happen if you

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Speaker 1: are yourself, if you yourself are a sorcerer, you might

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Speaker 1: seek the transformation in yourself. Always an option, all right.

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Speaker 1: You might trigger the change if you fast too long

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Speaker 1: or feast too heavily, So a little too much food,

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Speaker 1: a little too little food, you're gonna potentially open yourself

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Speaker 1: up to the window goes caress. But most importantly are

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Speaker 1: all of all as you mentioned, if you if you

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Speaker 1: were forced to consume human flesh, or if you're tripped

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Speaker 1: into doing so, even in a dream, then the window

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Speaker 1: go can reach out to you, touch your soul and

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Speaker 1: bring on this steady and horrible change, And then you

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Speaker 1: might feel ice in your hearts. Yeah, because that's uh,

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Speaker 1: that's that's the big thing right there. Um. They're number

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Speaker 1: of symptoms. According to the Algonquin Reports catalog by Nathan D. Carlson,

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Speaker 1: the symptoms include stupor, catatonia, depression, paranoia, and orexia or

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Speaker 1: the inability to hold down food, nausea, vomiting, emaciation, glazed eyes,

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Speaker 1: bodily or facial swelling, violent shouting, hallucinations of family members

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Speaker 1: as food animals, particularly as beavers, and finally, this unstoppable

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Speaker 1: urge to consume human flesh. Yeah, there was one account

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Speaker 1: that reading in a separate book where like a mother

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Speaker 1: was was potentially turning into a window go and she

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Speaker 1: was telling her she's matter or children. She's saying, you

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Speaker 1: all look like beavers to me. Now wow, But but

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Speaker 1: it's that. But the big thing that, like the major

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Speaker 1: symptoms and the ultimate symptoms are the unstoppable urge to

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Speaker 1: consume human flesh. And this chill in your in your torso,

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Speaker 1: in your heart as your heart becomes this lump of ice,

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Speaker 1: that's right, as the transformation occurs. Let's take a quick

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Speaker 1: break and when we get back, we'll talk about psychosis.

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Speaker 1: All right, we're back. We're just talking about the symptoms

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Speaker 1: in the folk tales of the of the Wind to

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Speaker 1: Go and uh, and how your heart may seem to

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Speaker 1: become this lump of of of ice and you have

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Speaker 1: this irresistible urge to consume human flesh. Now, there were

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Speaker 1: a few cures curative measures that were also related in

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Speaker 1: the folk tales. But I think it's interesting for you

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Speaker 1: talking about the curative measures, is that people took this

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Speaker 1: folklore and then they began to exhibit these symptoms, and

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Speaker 1: this is what that psychosis is in these cases of

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Speaker 1: people actually coming down with not actually turning into these

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Speaker 1: sort of werewolf like creatures, but actually comminating some dastardly acts. Yeah, because,

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Speaker 1: on one hand, as h as Nathan D. Carlson points

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Speaker 1: out in his excellent article reviewing Wittico and Ethno History

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Speaker 1: of Cannibal Monsters and the Athabaska District of Northern Alberta

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Speaker 1: nineteen ten um, this was not just a you know,

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Speaker 1: folk tale that was told. This was something in which

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Speaker 1: there was a lot of belief. There was a lot

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Speaker 1: of fear, he says, quote in the collective belief systems

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Speaker 1: of pre twenty one century algonquins. Contrary to the opinions

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Speaker 1: of some modern academics, as discussed below, the Wittigo condition

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Speaker 1: was not a legendary fabrication. For example, in early eighteen

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Speaker 1: ninety six, Richard Young, the Anglican Bishop of the Athabaska District,

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Speaker 1: wrote the following in a letter journal to the Evangelical

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Speaker 1: Fathers in the Church Missionary Society. Quote, the Indians have

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Speaker 1: a great terror of these so called windigoose or cannibals.

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Speaker 1: They believe that after eating human flesh, their heart becomes

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Speaker 1: a lump of ice and no one alive is safer

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Speaker 1: them assert as all of this sounds to us, it

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Speaker 1: is a real terror to the untutored Indian. So there's

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Speaker 1: a little obviously there's a bit of xenophobia and UH

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Speaker 1: and and racism and in that uh, that particular portrayal,

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Speaker 1: but but still it underlines that this was this was

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Speaker 1: serious medicine. And if you're in a situation where you

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Speaker 1: have been forced to resort to survival cannibalism, and then

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Speaker 1: it's known, or even if it's known only to you

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Speaker 1: and you return with shame, perhaps they other members of

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Speaker 1: your your group know that this occurred, and before you

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Speaker 1: know what, you're ostracized, and maybe you feel and there

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Speaker 1: are a number of these symptoms, like if there's a

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Speaker 1: whole list of possible symptoms, and if you begin if

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Speaker 1: you experience one of them or feel like you experience

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Speaker 1: one of them, uh, combined with the guilt that you feel,

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Speaker 1: then how long before you begin manifesting this this paranoid

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Speaker 1: idea you were transforming. Yeah, let's set the scene for

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Speaker 1: this too. Or we're talking about these sort of starvation

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Speaker 1: winters that would occur and in this part of the world, um,

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Speaker 1: particularly as you said, during that period from the sempent

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Speaker 1: century to the nineteenth century. And you know, you have

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Speaker 1: people who would sort of collectively get together as families

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Speaker 1: during that time and band together and try to survive.

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Speaker 1: But there is still a huge amount of isolation. So

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Speaker 1: you might be with five, six, seven of your fa

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Speaker 1: only members. Um, you know, out in the middle of

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Speaker 1: nowhere with this wind whistling or this wind howling. And

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Speaker 1: when you look at these algonquin Um depictions, the wind

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Speaker 1: is a huge force here. So I don't have you

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Speaker 1: ever been like on the mountain before, and and um,

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Speaker 1: there's just huge amounts of wind coming in at your structure.

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Speaker 1: If you're in a tent or in a cabin, yeah, yeah,

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Speaker 1: it's just if you're you're out in the open, it's

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Speaker 1: just whipping by. It's all you can hear in your ears.

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Speaker 1: And if you're in a structure or even you know,

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Speaker 1: in the shelter of a tree or or or some stone,

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Speaker 1: and it's just whistling by, and it's and it varies,

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Speaker 1: it's it's this changing tone almost the song. Yeah. And yeah,

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Speaker 1: I remember when I was in Costa Rica, Monteverde and

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Speaker 1: I was I spent a couple of nights in a

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Speaker 1: cabin on the top of the mountain there, and the

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Speaker 1: first night I was like, oh, this is beautiful. It's gorgeous.

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Speaker 1: The second night I was like, it's this is awful.

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Speaker 1: I cannot get any sleep. The wind is howling. The

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Speaker 1: third night I started to feel like I was going crazy.

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Speaker 1: So imagine months of this going on. I want to say,

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Speaker 1: if you resort to cannibalism and Monteverdi, that's on. You

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Speaker 1: don't try and pin that on a wind to go. Well,

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Speaker 1: that's the thing, right, So I go out with a friend.

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Speaker 1: We're gonna go try to trap something. You know, maybe

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Speaker 1: he breaks his leg. You know, things aren't looking good forms,

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Speaker 1: so off them and I have a little bit of

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Speaker 1: his meat. And then as we as you said, come

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Speaker 1: back to camp or to your cabin, and you feel

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Speaker 1: in the shame for it. Um. Now, I didn't want

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Speaker 1: to point out that Kevin Vulcan a professor of psychology.

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Speaker 1: He's often called on as a behavioral expert on TV shows,

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Speaker 1: and they're like, he categorizes it as an extreme form

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Speaker 1: of cabin fever. So again, you've got harsh environmental factors there.

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Speaker 1: You're with a couple of people and things can go awry.

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Speaker 1: You're with a bunch of people that you love but

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Speaker 1: are also maybe driving in a little crazy yeah. And

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Speaker 1: uh and because that's one of the common tropes of

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Speaker 1: the window go story is you have like a mom

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Speaker 1: or a dad or even both that go nuts and

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Speaker 1: start eating the kids. And then you know, you eat

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Speaker 1: one kid, then you eat the second, and then and

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Speaker 1: then it just could out a hand. Yeah, Vulgan says,

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Speaker 1: it becomes a compulsion. So there you are in your cabin,

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Speaker 1: the wind howling for months on end, and you began

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Speaker 1: to really think that you are the winding go right,

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Speaker 1: it's it's taken hold of you. You're feeling icing in

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Speaker 1: your heart and uh, your your child is starting to

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Speaker 1: look like a drumstick yeah or beaver beaver. Yeah. All right,

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Speaker 1: we're gonna continue talking talking about that particular strain, but

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Speaker 1: just to go back presented cures that that we're explored

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Speaker 1: for for the wind to go situation, Carlson relates to

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Speaker 1: several from different sources, but they include drinking high wines

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Speaker 1: by the fire, which sounds rather pleasant. I would say

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Speaker 1: that should be your first stop on any attempt to

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Speaker 1: treat a suspected wind to go situation. Next the hit

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Speaker 1: the consumption of heated or even boiling animal flats fats.

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Speaker 1: So you have some some moose meat, bear meat, what

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Speaker 1: have you. You heat to heat the fat up, get

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Speaker 1: it nice and boiling, and then you drink it. Now,

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Speaker 1: both of these methods drinking by the fire, drinking hot

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Speaker 1: animal fat. The idea is that it would help uh

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Speaker 1: burn away the ice that is formed in the heart.

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Speaker 1: That's the key to the window go There was another

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Speaker 1: tail that I believe Carlson related in which there was

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Speaker 1: a group of window goes and they were they were

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Speaker 1: just a you know, complete terror and you know, eat

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Speaker 1: everyone in sight. And they were particularly hard to deal

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Speaker 1: with because, on one hand, window goes were said to

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Speaker 1: be bulletproof, you know, or bullets didn't affect them, and

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Speaker 1: the only way to to really kill them was to

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Speaker 1: deal with that icy heart. But these window goes had

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Speaker 1: taken their icy hearts out and store them elsewhere so

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Speaker 1: that they were they weren't not susceptible to that. Yeah. So,

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Speaker 1: um so those are some options. Also, you could of

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Speaker 1: course get a spirit medium to use a shaking tent ritual,

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Speaker 1: which is a special tint in which spirits could be summoned.

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Speaker 1: But if these didn't work, the only thing to do

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Speaker 1: was to tie the window go down and hack it

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Speaker 1: to pieces with an axe bearing the pieces so as

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Speaker 1: to keep it from becoming whole again and killing everyone inside. Now,

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Speaker 1: someone by the name of Jack Fiddler, an Okay CREA member,

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Speaker 1: actually took that the kind of became the van helsing

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Speaker 1: for his community of window Goes. He claimed to have

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Speaker 1: slaid fourteen people who were possessed, and he was in

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Speaker 1: prison when he murdered a woman who he says was

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Speaker 1: on the verge of turning into a windinga. So just

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Speaker 1: you know, there were people out there that we're trying

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Speaker 1: to actually, you know, stop it before it started what

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Speaker 1: they really thought was going to be a possession. And

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Speaker 1: of course we have so many different examples of people

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Speaker 1: who actually did this to their families, who actually ate

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Speaker 1: their families. So you can see why someone like Jack

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Speaker 1: Fiddler might really take this to heart as his cause,

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Speaker 1: his his reason for being. Yeah, and now, of course

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Speaker 1: one of the of course, the problems we mentioned with

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Speaker 1: cannibalism and cannibism stories, so the window Goes stories were

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Speaker 1: we're told enough around the campfire and by a bi

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Speaker 1: bi Algonquin tribes people who really love stories and told stories.

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Speaker 1: And the nature of stories that are told as is

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Speaker 1: that you you take on stories as your own that

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Speaker 1: are other people's. You you prop up a story by

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Speaker 1: saying you were there when you weren't. All of these

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Speaker 1: things happened. The fish gets a little larger with each telling, etcetera.

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Speaker 1: And then you have the French Canadian voyagers, the travelers

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Speaker 1: who are who are who are meeting these people trading

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Speaker 1: stories with them, and of course they're early into telling

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Speaker 1: stories as well. Uh So we can't take every story

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Speaker 1: to heart, but some of them are are are actually

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Speaker 1: really well found at For instance, uh the swift Runner kids, Now,

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Speaker 1: this was a Cree trapper who serially murdered and consumed

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Speaker 1: the bodies of his wife and five children. And this

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Speaker 1: was near Athabaska Landing Trading Post in the north the

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Speaker 1: Central Um in north central Alberta in the Winner of

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Speaker 1: eighteen seventy eight, and um, all the murders except the

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Speaker 1: last one, we're more of a clear case of starvation cannibalism.

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Speaker 1: But then the last one, well, I'll just read you

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Speaker 1: what he had to say, when when he was interviewed,

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Speaker 1: he said, at that that moment, the window go suddenly

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Speaker 1: took possession of my soul, and in order to live longer,

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Speaker 1: far from people, and to put out of the way

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Speaker 1: the only witness to my crime, I seized my gun

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Speaker 1: and killed the last of my children, and aid him

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Speaker 1: as that I had done the others. Some weeks later

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Speaker 1: I was taken by the police, sentenced to death, and

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00:21:10,359 --> 00:21:12,680
Speaker 1: in three days I am to be hanged. And indeed

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00:21:13,160 --> 00:21:15,480
Speaker 1: this is where it gets a little a little extra

403
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Speaker 1: historical importance added to this is that, according to Carlson,

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Speaker 1: uh swift Runner was the first person hanged by the Mounties,

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Speaker 1: the Mounted Police UH, which which gives this Uh swift

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00:21:26,320 --> 00:21:29,000
Speaker 1: Runner winding. Okay, so a unique position in the history

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Speaker 1: of Canadian jurisprudence. So the thing about this is that

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Speaker 1: we don't know that it's actually a psychosis. In fact,

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Speaker 1: academics have seen it, or they've talked about as a

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00:21:37,960 --> 00:21:42,959
Speaker 1: cultural balanced psychosis, but they've also called it UM perhaps

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Speaker 1: a culturally localized manifestation of paranoid schizophrenia, because we see

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Speaker 1: some mental illness UM in this area. And then a

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Speaker 1: correlate of scapegoating. And then also in Nathan D. Carlson's

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Speaker 1: paper Reviving Whittico, he says that it could have been

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00:21:59,119 --> 00:22:03,320
Speaker 1: a culturally mediated performance. So in some ways, again it

416
00:22:03,400 --> 00:22:06,680
Speaker 1: was taking to heart this, uh, this story and performing

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00:22:06,720 --> 00:22:10,600
Speaker 1: it in a way. Uh. Perhaps that person didn't actually

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Speaker 1: want the taste of flesh, but they were caught up

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Speaker 1: in the moment, in these long winters and the sort

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00:22:18,760 --> 00:22:22,760
Speaker 1: of disease that would settle in with this, and maybe

421
00:22:22,760 --> 00:22:25,520
Speaker 1: they began to display these historyonics. Yeah. And then also

422
00:22:25,640 --> 00:22:28,200
Speaker 1: there there are situations where you can well imagine one

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Speaker 1: using the wind to go idea and wind to go

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00:22:31,960 --> 00:22:34,920
Speaker 1: stigma for personal gain, like, for instance, here at work,

425
00:22:35,520 --> 00:22:38,600
Speaker 1: so we all have new desks. Um, louder Milk Alson.

426
00:22:38,640 --> 00:22:40,959
Speaker 1: Louder Milk has a particularly nice desk. It's like right

427
00:22:40,960 --> 00:22:43,360
Speaker 1: next to the window. It's pretty good. So I can

428
00:22:43,400 --> 00:22:46,639
Speaker 1: imagine that if ladder Milk were to be accused of

429
00:22:46,680 --> 00:22:50,240
Speaker 1: being a wind to go, um, you know, someone might say, well, hey,

430
00:22:50,280 --> 00:22:52,960
Speaker 1: I kind of want louder Milks desk, So I'm gonna

431
00:22:53,040 --> 00:22:56,360
Speaker 1: jump in on that bandwagon and try to to push

432
00:22:56,359 --> 00:23:00,439
Speaker 1: that that idea among my my fellow a coworker. And

433
00:23:00,440 --> 00:23:02,640
Speaker 1: then you originally reached the point where there's nothing left

434
00:23:02,680 --> 00:23:04,600
Speaker 1: to do but chopped her into pieces, and then lo

435
00:23:04,760 --> 00:23:06,879
Speaker 1: and behold, I'm setting in her new desk. Okay, so

436
00:23:06,960 --> 00:23:09,560
Speaker 1: you're the one who started the rumor about not going

437
00:23:09,600 --> 00:23:12,520
Speaker 1: into the bathroom alone when ladder Milk was using yes

438
00:23:12,600 --> 00:23:15,280
Speaker 1: and about what she's really been bringing in her launch pail. Okay.

439
00:23:15,480 --> 00:23:17,399
Speaker 1: The second thing, someone I want to mention is that

440
00:23:17,440 --> 00:23:19,919
Speaker 1: some of us might apply a little magical thinking to

441
00:23:20,000 --> 00:23:22,600
Speaker 1: that space and think that they wouldn't want to inhabit

442
00:23:22,640 --> 00:23:25,320
Speaker 1: it for fear of being possessed by the Wind to

443
00:23:25,400 --> 00:23:28,440
Speaker 1: Go as well. Yeah, exactly, I just want to point

444
00:23:28,440 --> 00:23:30,880
Speaker 1: that out. Okay, but maybe I'm strong enough to set there.

445
00:23:30,880 --> 00:23:33,000
Speaker 1: It's my my thing. I'm just gonna keep my desk

446
00:23:33,040 --> 00:23:35,080
Speaker 1: far away from me just in case though. Okay, Well,

447
00:23:35,119 --> 00:23:37,639
Speaker 1: fair enough, all right, we're gonna do another break, and

448
00:23:37,680 --> 00:23:40,640
Speaker 1: when we come back, we're gonna keep discussing the Wind

449
00:23:40,640 --> 00:23:43,320
Speaker 1: to Go myth and uh and some of the really

450
00:23:43,359 --> 00:23:53,040
Speaker 1: interesting cultural aspects of it. All Right, we're back. We're

451
00:23:53,160 --> 00:23:56,000
Speaker 1: still talking about the Wind to Go myth of the

452
00:23:56,000 --> 00:23:58,840
Speaker 1: Algonquin people. And of course it's uh. It's been picked

453
00:23:58,920 --> 00:24:01,040
Speaker 1: up over the years we're gonna talk a little bit

454
00:24:01,080 --> 00:24:03,120
Speaker 1: about how it was picked up by the French Canadians.

455
00:24:03,119 --> 00:24:05,359
Speaker 1: But of course even in modern culture you see it

456
00:24:05,440 --> 00:24:08,680
Speaker 1: to show up in in different forms of media. For instance, Uh,

457
00:24:08,800 --> 00:24:11,280
Speaker 1: Stephen King's novel Pet Cemetery has a wind to Go

458
00:24:11,320 --> 00:24:14,560
Speaker 1: in it that uh I remember is working pretty well. Um.

459
00:24:14,600 --> 00:24:18,280
Speaker 1: The movie Ravenous uh is uh it also features the

460
00:24:18,280 --> 00:24:20,280
Speaker 1: wind to Go myth pretty strongly, kind of kind of

461
00:24:20,320 --> 00:24:24,639
Speaker 1: taking it and combining with Western vampire uh folk folklore

462
00:24:24,760 --> 00:24:27,159
Speaker 1: to create kind of I think an interesting Animal's been

463
00:24:27,200 --> 00:24:28,840
Speaker 1: a while since I've seen it, but as a really

464
00:24:28,880 --> 00:24:33,359
Speaker 1: awesome soundtrack by Damon Auburn of Blur and Guerillas and

465
00:24:33,400 --> 00:24:36,800
Speaker 1: minimalist composer Michael Nyman. And uh, let's see, there was

466
00:24:37,200 --> 00:24:40,720
Speaker 1: Larry Fresden's film Windigo, which was like an indie horror film.

467
00:24:40,720 --> 00:24:43,960
Speaker 1: It was pretty interesting. And the TV show Hannibal has

468
00:24:44,200 --> 00:24:46,840
Speaker 1: sort of dream hallucination sequences in which a wind to

469
00:24:46,880 --> 00:24:50,400
Speaker 1: Go character appears. That that I thought was pretty effective

470
00:24:51,000 --> 00:24:52,919
Speaker 1: and one of the pieces of media that may have

471
00:24:53,000 --> 00:24:56,040
Speaker 1: started at all in terms of mass consumption. Uh, sorry

472
00:24:56,040 --> 00:24:59,960
Speaker 1: about that pun is Algernon Blackwood's nineteen o seven shorts

473
00:25:00,000 --> 00:25:01,720
Speaker 1: read the Wind to Go, you know, and I like

474
00:25:01,880 --> 00:25:04,359
Speaker 1: Ultra and on Blackwood. I have enjoyed his writing in

475
00:25:04,400 --> 00:25:08,040
Speaker 1: the past, but I started to reread his Wind to

476
00:25:08,040 --> 00:25:10,159
Speaker 1: Go story and I have to say I didn't like it.

477
00:25:10,200 --> 00:25:12,560
Speaker 1: I didn't feel like it was really very wind to

478
00:25:12,640 --> 00:25:14,800
Speaker 1: go e. You know, it was just he kind of

479
00:25:14,800 --> 00:25:17,240
Speaker 1: took the name Win to Go and some a certain

480
00:25:17,280 --> 00:25:19,119
Speaker 1: amount of the feeling for it. But then I don't know,

481
00:25:19,119 --> 00:25:20,840
Speaker 1: I thought I thought it felt kind of felt like

482
00:25:20,840 --> 00:25:23,800
Speaker 1: it fell flat a bit. Well though, you you could

483
00:25:23,800 --> 00:25:26,400
Speaker 1: say that at that point Blackwood didn't have this sort

484
00:25:26,440 --> 00:25:28,760
Speaker 1: of vast stores of information about the Wind to Go

485
00:25:28,840 --> 00:25:30,919
Speaker 1: to pull from. You couldn't go to the Wikipedia or

486
00:25:30,960 --> 00:25:33,159
Speaker 1: listen to our podcast. No, no, you probably had a

487
00:25:33,160 --> 00:25:35,040
Speaker 1: French Canadian friend who was like, let me tell you

488
00:25:35,040 --> 00:25:37,520
Speaker 1: about this crazy thing that happened to a friend of

489
00:25:37,520 --> 00:25:40,280
Speaker 1: a friend of a friend of mines. Right, And when

490
00:25:40,280 --> 00:25:42,600
Speaker 1: someone tells you a story like, especially when it's from

491
00:25:42,720 --> 00:25:46,560
Speaker 1: a different culture, what can you do but combine the

492
00:25:47,000 --> 00:25:48,840
Speaker 1: scraps that you were given. It may or may not

493
00:25:49,040 --> 00:25:52,680
Speaker 1: make sense from from your own cultural standpoint. You combine

494
00:25:52,720 --> 00:25:55,440
Speaker 1: it with the ideas that you already have in your

495
00:25:55,440 --> 00:25:57,480
Speaker 1: own culture. And you end up with sort of a

496
00:25:57,520 --> 00:26:01,720
Speaker 1: new animal, a new myth emerges from this synthesis of ideas. Yeah,

497
00:26:01,760 --> 00:26:04,200
Speaker 1: so let's let's sort of do some time traveling here

498
00:26:04,320 --> 00:26:08,760
Speaker 1: to say, the Lake Superior region in Canada eighteen fifties.

499
00:26:09,520 --> 00:26:12,960
Speaker 1: You probably would hear a French Canadian really complaining about

500
00:26:13,000 --> 00:26:16,080
Speaker 1: this really harsh winter and saying that they were so

501
00:26:16,240 --> 00:26:19,080
Speaker 1: hungry and there were so little resources that they actually

502
00:26:19,200 --> 00:26:21,679
Speaker 1: boiled their moccasins in eighth them. I mean these are

503
00:26:21,760 --> 00:26:24,600
Speaker 1: true accounts, and um and then and but then also

504
00:26:24,840 --> 00:26:27,159
Speaker 1: of the story that is so popular that you end

505
00:26:27,240 --> 00:26:29,879
Speaker 1: up telling it even if you didn't necessarily experience it, right,

506
00:26:29,920 --> 00:26:31,560
Speaker 1: And then of course one thing leads to another. You

507
00:26:31,560 --> 00:26:33,880
Speaker 1: start talking about canibalism, right because you say, oh, man,

508
00:26:33,920 --> 00:26:37,320
Speaker 1: if I ate my my Momkasons from just two seconds

509
00:26:37,359 --> 00:26:40,520
Speaker 1: away from from you, buddy, right, and the conversation gets

510
00:26:40,560 --> 00:26:44,200
Speaker 1: really awkward. Yes, this was This was all excellently discussed

511
00:26:44,240 --> 00:26:48,080
Speaker 1: in Werewolves and Windy Goes Narratives of cannibal Monsters in

512
00:26:48,160 --> 00:26:54,240
Speaker 1: French Canadian uh voyageer oral tradition by Caroline Protruction of

513
00:26:54,560 --> 00:26:58,040
Speaker 1: York University, where she she really goes into what happens

514
00:26:58,040 --> 00:27:02,840
Speaker 1: when the French Canadian voyagers encounter the algonquins and start

515
00:27:02,920 --> 00:27:06,240
Speaker 1: swapping tails. Yeah, because you have to again sort of

516
00:27:06,320 --> 00:27:11,320
Speaker 1: imagine this this time period. There are missionaries, fur traders, colonists,

517
00:27:12,640 --> 00:27:16,600
Speaker 1: the voyagers all going through and meeting different tribes and

518
00:27:16,640 --> 00:27:21,120
Speaker 1: then hearing about these atrocities. Now, if you are someone

519
00:27:21,119 --> 00:27:24,040
Speaker 1: who is French Canadian, you might be familiar with some

520
00:27:24,119 --> 00:27:28,360
Speaker 1: other folklore from Europe, like say werewolf, So it wouldn't

521
00:27:28,400 --> 00:27:31,480
Speaker 1: be too crazy because you may have a belief system

522
00:27:31,520 --> 00:27:33,720
Speaker 1: that supports that. Yeah, because the werewolf myth of course

523
00:27:33,800 --> 00:27:37,159
Speaker 1: is that on certain nights because of the moon, you know,

524
00:27:37,200 --> 00:27:39,439
Speaker 1: maybe some curses are in play as well. But a

525
00:27:39,440 --> 00:27:42,320
Speaker 1: man transforms into a wolf or a wolf like being

526
00:27:42,600 --> 00:27:46,040
Speaker 1: and then goes out and eats things, including human flesh,

527
00:27:46,080 --> 00:27:47,760
Speaker 1: and then the next morning he's like, well, what do

528
00:27:47,840 --> 00:27:49,760
Speaker 1: I What had happened? What did I do? What horrible

529
00:27:49,760 --> 00:27:52,439
Speaker 1: things happened to me? What kind of monster did I become? Right?

530
00:27:52,480 --> 00:27:54,040
Speaker 1: And then you've got the whole like, man, I was

531
00:27:54,119 --> 00:27:58,200
Speaker 1: boiling my my moccasins, and you have all these other accounts.

532
00:27:58,240 --> 00:28:00,280
Speaker 1: In fact, I wanted to bring up Jamestown. So Tino

533
00:28:00,440 --> 00:28:04,919
Speaker 1: nine um that that colony had such a harsh winter

534
00:28:05,080 --> 00:28:08,000
Speaker 1: that we know that they engaged not in just eating

535
00:28:08,040 --> 00:28:11,879
Speaker 1: say dogs, cats and horses. But recently this year, the

536
00:28:11,920 --> 00:28:16,040
Speaker 1: bones of a fourteen year old girl were excavated, and

537
00:28:16,560 --> 00:28:20,960
Speaker 1: um Douglas Owsley, he's the Smithsonian forensic anthropologist who analyzed

538
00:28:20,960 --> 00:28:23,840
Speaker 1: the bones, says, given, given these bones in a trash pit,

539
00:28:23,920 --> 00:28:26,000
Speaker 1: all cut up and chopped up, it's clear that this

540
00:28:26,080 --> 00:28:29,880
Speaker 1: body was dismembered for consumption. So in the same way,

541
00:28:29,920 --> 00:28:33,639
Speaker 1: if you have these this folklore from Europe and you

542
00:28:33,680 --> 00:28:36,160
Speaker 1: know about werewolves, you know that people can be transformed

543
00:28:36,160 --> 00:28:38,960
Speaker 1: into them, and you also have these folk tales standing

544
00:28:39,000 --> 00:28:43,479
Speaker 1: in for moral code, then as a European who is

545
00:28:43,640 --> 00:28:47,520
Speaker 1: in this territory, this Algonquian territory, you probably would say, wow,

546
00:28:47,600 --> 00:28:49,320
Speaker 1: we gotta watch out here. Yeah, because I mean, the

547
00:28:49,320 --> 00:28:53,200
Speaker 1: werewolf myth ultimately revolves around the idea, you know what

548
00:28:53,280 --> 00:28:55,600
Speaker 1: happens if I give in to my besteal nature? What

549
00:28:55,640 --> 00:28:58,360
Speaker 1: if my my beasteal nature overcomes me? What have I

550
00:28:58,440 --> 00:29:05,040
Speaker 1: given to the economic sensibility of cannibalism, for instance, despite

551
00:29:05,120 --> 00:29:08,840
Speaker 1: all of my human moral standing. And so there's a

552
00:29:08,880 --> 00:29:11,320
Speaker 1: there's there's a lot of of comparisons to be made

553
00:29:11,360 --> 00:29:13,360
Speaker 1: between the werewolf myth and the Wind to Go myth,

554
00:29:13,360 --> 00:29:15,680
Speaker 1: And you can definitely see where the werewolf myth would

555
00:29:15,720 --> 00:29:17,840
Speaker 1: help you understand the Wind to Go myth, even though

556
00:29:17,840 --> 00:29:20,800
Speaker 1: the Wind to Go myth is totally about human human

557
00:29:20,840 --> 00:29:24,200
Speaker 1: flesh being consumed, totally about cannibalism, whereas cannibalism is just

558
00:29:24,240 --> 00:29:28,480
Speaker 1: sort of one aspect of the werewolf myth. Yes, patruct

559
00:29:28,720 --> 00:29:31,840
Speaker 1: actually says and as you say her find paper that

560
00:29:32,120 --> 00:29:34,400
Speaker 1: what we can learn from this is that the cannibal

561
00:29:34,440 --> 00:29:37,000
Speaker 1: monster stories that for yousers told each other revealed many

562
00:29:37,000 --> 00:29:40,880
Speaker 1: aspects of their lives and cosmology, such as starvation, mental illness,

563
00:29:40,960 --> 00:29:44,280
Speaker 1: and metamorphoses because in a way they were undergoing a

564
00:29:44,360 --> 00:29:48,040
Speaker 1: transformation themselves. Yeah, they started out as Westerners in a

565
00:29:48,080 --> 00:29:50,680
Speaker 1: strange world. They travel out into this just I mean,

566
00:29:50,720 --> 00:29:53,400
Speaker 1: it's kind of hard to imagine. There's some books have

567
00:29:53,600 --> 00:29:57,000
Speaker 1: really done a great job of of portraying this excursion

568
00:29:57,040 --> 00:29:59,160
Speaker 1: into the wilds of some of this territory. I think

569
00:29:59,160 --> 00:30:02,320
Speaker 1: of like Northwoest path Sage. I also think of Black Robe,

570
00:30:02,760 --> 00:30:06,840
Speaker 1: excellent book. Um, you go into this just rich, wild

571
00:30:06,880 --> 00:30:09,240
Speaker 1: world where there are no Westerners there, they are these

572
00:30:09,400 --> 00:30:12,280
Speaker 1: these foreign peoples that you can only partially understand, that

573
00:30:12,320 --> 00:30:14,840
Speaker 1: have a totally different world view than you do. And

574
00:30:15,040 --> 00:30:17,160
Speaker 1: and then you start and you're in dealing with with

575
00:30:17,320 --> 00:30:21,040
Speaker 1: limited resources, you're suddenly you find yourself starving or you're

576
00:30:21,160 --> 00:30:24,000
Speaker 1: you're ill, and then what are you to make up

577
00:30:24,120 --> 00:30:26,040
Speaker 1: of all that? And then over time you have the

578
00:30:26,080 --> 00:30:29,680
Speaker 1: Westerners assimilating more and more with the native cultures to

579
00:30:29,680 --> 00:30:32,960
Speaker 1: the point where they're they're taking uh, they're taking Algonquin brides,

580
00:30:32,960 --> 00:30:37,080
Speaker 1: They're they're they're they're becoming their own communities with this

581
00:30:37,280 --> 00:30:41,120
Speaker 1: shared mythos that has been weaved together from both the

582
00:30:41,760 --> 00:30:46,200
Speaker 1: Algonquin traditions and the the European traditions that they imported.

583
00:30:46,680 --> 00:30:50,600
Speaker 1: And yet xenophobia exists. And that's where it becomes really interesting,

584
00:30:50,760 --> 00:30:54,520
Speaker 1: because the Windigo is really a stand in for this otherness.

585
00:30:54,600 --> 00:30:57,520
Speaker 1: As you said, these are people in a new land

586
00:30:57,520 --> 00:31:01,560
Speaker 1: with new experiences, and everything is the other, including the

587
00:31:01,600 --> 00:31:05,520
Speaker 1: Algonquin at some point in other tribes. So uh, you know,

588
00:31:05,680 --> 00:31:09,240
Speaker 1: with the Winding carries this idea that you're you're engaging

589
00:31:09,280 --> 00:31:12,200
Speaker 1: in this other world, the supernatural world. You know, I

590
00:31:12,200 --> 00:31:14,160
Speaker 1: can't in thinking about the Windo go I keep coming

591
00:31:14,200 --> 00:31:16,200
Speaker 1: back to some material that we came across in our

592
00:31:16,440 --> 00:31:19,000
Speaker 1: episode on the Problem of Hell, where we talked about

593
00:31:19,400 --> 00:31:22,840
Speaker 1: the the old gods that that society has had, the

594
00:31:22,920 --> 00:31:27,200
Speaker 1: hunter gatherer gods, the horned gods that were more chaotic,

595
00:31:27,600 --> 00:31:31,719
Speaker 1: that were that that dealt thematically with the scarcity of

596
00:31:31,760 --> 00:31:35,120
Speaker 1: food and the the uncertainty of tomorrow's meal and the

597
00:31:35,160 --> 00:31:37,520
Speaker 1: meal after that and the in and in doing so

598
00:31:37,560 --> 00:31:39,400
Speaker 1: you can see where that you can see why the

599
00:31:39,440 --> 00:31:42,040
Speaker 1: wind to Go is really the ultimate evil spirit of

600
00:31:42,080 --> 00:31:46,600
Speaker 1: the Algonquins, because it represents the uncertainty of food, and

601
00:31:47,000 --> 00:31:51,280
Speaker 1: it represents the likelihood at even at times of starvation

602
00:31:51,800 --> 00:31:55,040
Speaker 1: and in falling, what it would take to fall below

603
00:31:55,120 --> 00:31:59,800
Speaker 1: the barrier, the threshold for um civilization, you know, because

604
00:31:59,840 --> 00:32:01,360
Speaker 1: I feel like a lot of our stories deal with that.

605
00:32:01,400 --> 00:32:03,720
Speaker 1: Like we watched the show like Breaking Bad, and we

606
00:32:03,760 --> 00:32:06,320
Speaker 1: see that these cars to see a character that's falling

607
00:32:06,560 --> 00:32:08,960
Speaker 1: throughout the entire show, and at what point does he

608
00:32:09,040 --> 00:32:11,480
Speaker 1: fall below the threshold? And you see these other characters

609
00:32:11,520 --> 00:32:13,480
Speaker 1: that you know, addicts and whatnot, and you you look

610
00:32:13,480 --> 00:32:15,240
Speaker 1: at them and you think there's a character who's fallen

611
00:32:15,280 --> 00:32:18,320
Speaker 1: below the threshold. Woe as would be me if I

612
00:32:18,360 --> 00:32:21,040
Speaker 1: were to to to fall that low as well, and

613
00:32:21,160 --> 00:32:23,200
Speaker 1: uh in in a society like that, like that is

614
00:32:23,240 --> 00:32:27,520
Speaker 1: the base mark cannibalism. You've fallen below the moral standing

615
00:32:27,600 --> 00:32:31,000
Speaker 1: that defines that protects the culture well right, And it's

616
00:32:31,000 --> 00:32:35,400
Speaker 1: a reminder of that time period when that the line

617
00:32:35,440 --> 00:32:40,040
Speaker 1: between you know, death and survival, which is just like

618
00:32:40,080 --> 00:32:42,400
Speaker 1: that you cross over so quickly. So it would be

619
00:32:42,440 --> 00:32:45,400
Speaker 1: tempting to engage in cannibalism if you had to, because

620
00:32:45,480 --> 00:32:47,640
Speaker 1: it may be the difference between life and death. Indeed,

621
00:32:47,680 --> 00:32:50,320
Speaker 1: product me Up points out that a lot of these stories,

622
00:32:50,360 --> 00:32:52,920
Speaker 1: he shared stories of the wind to Go that the

623
00:32:52,920 --> 00:32:55,360
Speaker 1: French Canadians shared with the Algunquins, that there were there

624
00:32:55,360 --> 00:32:58,640
Speaker 1: were two lessons essentially in all of them, particularly for

625
00:32:58,680 --> 00:33:03,120
Speaker 1: the the the French Canadian listener. First of all, the

626
00:33:03,160 --> 00:33:06,800
Speaker 1: idea that the native people's are your friend or at

627
00:33:06,840 --> 00:33:09,200
Speaker 1: least to be relied upon in the wilds, because a

628
00:33:09,280 --> 00:33:12,160
Speaker 1: lot of these stories they end with either you're starving

629
00:33:12,600 --> 00:33:15,280
Speaker 1: and uh and some Algonquins come along and they feed

630
00:33:15,320 --> 00:33:18,640
Speaker 1: you and then you're you're saved, or the Windigo situation

631
00:33:18,680 --> 00:33:20,680
Speaker 1: happens and they're the ones who come with the knowledge

632
00:33:20,680 --> 00:33:22,120
Speaker 1: of how to defeat the Wind to Go or they

633
00:33:22,120 --> 00:33:24,760
Speaker 1: actually chop it up for you. But then the second lesson,

634
00:33:24,760 --> 00:33:27,440
Speaker 1: and this lesson, and she says is a is a

635
00:33:27,480 --> 00:33:31,280
Speaker 1: little more subdued. The lesson is that starvation cannibalism is

636
00:33:31,320 --> 00:33:34,040
Speaker 1: an option. It's kind of a whisper in the ear

637
00:33:34,120 --> 00:33:36,120
Speaker 1: saying and so this is horrible, but if you've got

638
00:33:36,120 --> 00:33:38,560
Speaker 1: to do it, you can do it. And if it's

639
00:33:38,560 --> 00:33:40,520
Speaker 1: going to get whispered into your ear, you might as

640
00:33:40,520 --> 00:33:44,040
Speaker 1: well blame it on the wind, right. Yeah. Um, you

641
00:33:44,040 --> 00:33:46,719
Speaker 1: know the thing about this is that anthropologists, when they

642
00:33:46,760 --> 00:33:49,880
Speaker 1: began to study this in earnest, found that it pretty

643
00:33:49,920 --> 00:33:53,440
Speaker 1: much dried up. All of these these expressions of windigo

644
00:33:53,640 --> 00:33:58,640
Speaker 1: possession just evaporated. So again it brings into question whether

645
00:33:58,680 --> 00:34:01,880
Speaker 1: or not it was really a psychosis or if maybe

646
00:34:01,920 --> 00:34:05,120
Speaker 1: this part of the world was opening up, and um,

647
00:34:05,160 --> 00:34:08,279
Speaker 1: there were other influences going on. So there you have it.

648
00:34:08,600 --> 00:34:13,000
Speaker 1: The Wind to Go one of my favorite monsters, evil spirits,

649
00:34:13,040 --> 00:34:15,440
Speaker 1: and one is just so so rich, just such a

650
00:34:15,600 --> 00:34:21,799
Speaker 1: rich creature, a rich mythological idea, and uh and I

651
00:34:21,880 --> 00:34:25,520
Speaker 1: love how it it also exists in this meeting of

652
00:34:25,600 --> 00:34:29,680
Speaker 1: worlds with these two distinct alien cultures of the French

653
00:34:29,760 --> 00:34:33,360
Speaker 1: Canadians and the Algonquins coming together. Yeah, and now I

654
00:34:33,480 --> 00:34:36,799
Speaker 1: challenge you guys to go and watch American Werewolf in

655
00:34:36,920 --> 00:34:39,520
Speaker 1: London again if you've already seen it or for the

656
00:34:39,520 --> 00:34:42,200
Speaker 1: first time, and think about it through that lens, because

657
00:34:42,239 --> 00:34:45,200
Speaker 1: it becomes a bit of a different movie, still stellar,

658
00:34:45,280 --> 00:34:47,759
Speaker 1: maybe even better actually, And and I would also challenge

659
00:34:47,800 --> 00:34:50,799
Speaker 1: anyone to take take the idea with you too, that

660
00:34:50,880 --> 00:34:53,000
Speaker 1: the Wind to Go may come to you and your dreams.

661
00:34:53,160 --> 00:34:57,440
Speaker 1: So throughout the next week as you dream, uh interpret

662
00:34:57,520 --> 00:34:59,680
Speaker 1: your dreams in light of the Wind to Go? Myth

663
00:35:00,040 --> 00:35:01,800
Speaker 1: was that was that was there ice? Was there a

664
00:35:01,880 --> 00:35:05,400
Speaker 1: chilling wind where there? Who did the beast itself appear

665
00:35:05,480 --> 00:35:08,040
Speaker 1: to you in the woods. I'd love to hear about that. Now.

666
00:35:08,080 --> 00:35:09,960
Speaker 1: I feel like we should have like a logo with

667
00:35:10,000 --> 00:35:13,839
Speaker 1: the wind to Go challenge the challenge alright, So hey,

668
00:35:13,840 --> 00:35:15,160
Speaker 1: you want to get in touch with us about any

669
00:35:15,200 --> 00:35:17,440
Speaker 1: of that, you know the general ways to do it.

670
00:35:17,600 --> 00:35:19,359
Speaker 1: You can go to stuff to Blow your Mind dot com.

671
00:35:19,440 --> 00:35:22,040
Speaker 1: That is our core website. That's the mother ship, that's

672
00:35:22,040 --> 00:35:25,560
Speaker 1: where everything winds up eventually. You can also find us

673
00:35:25,600 --> 00:35:28,520
Speaker 1: on social media. We're on Facebook, We're on Twitter, We're

674
00:35:28,520 --> 00:35:31,440
Speaker 1: on tumbler. Uh, We're on Google Plus. We have a

675
00:35:31,480 --> 00:35:34,799
Speaker 1: YouTube account, mind Stuff Show, and uh Julie. If they

676
00:35:34,800 --> 00:35:36,640
Speaker 1: want to send us a good old fashioned email, how

677
00:35:36,640 --> 00:35:39,320
Speaker 1: can they go about that? Well, after they visit stuff

678
00:35:39,320 --> 00:35:41,640
Speaker 1: to Blow your Mind dot com, they can send us

679
00:35:41,640 --> 00:35:50,040
Speaker 1: an email at blow the Mind at Discovery dot com.

680
00:35:50,040 --> 00:35:52,480
Speaker 1: For more on this and thousands of other topics, does

681
00:35:52,520 --> 00:35:59,360
Speaker 1: it How stuff works dot com