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While the ethical precepts of the Society were known
throughout the tribe, its religious beliefs and ritual
practices were secretive, so carefully guarded that even the
existence of Mide secrets remained completely unknown to
some Ojibwa (Vennum 1975, Lafleur 1940). Membership in this
fraternity was always limited, but included women; promotion
to higher grade levels within the society required extensive
training in lore, tribal history, pharmacopoeia, and ritual
songs that accompanied the various ceremonies. Such
knowledge, including the songs, had to be purchased with
gifts such as goods or cash (Vennum 1991, Blessing 1977,
Kohl 1956). How representative and influential were these
Mide signatories? How pervasive was their presence in this
region? Let us consider two facts:
The Boundary Waters region was inhabited by members of
the Bear Clan Totem; and the Mide achieved a progressive
influence in this region. Families from the Bear Totem
inhabited Cass Lake, Leech Lake and Lake Winnipeg regions.
In 1671, their charismatic leaders resided at Sault Ste.
Marie. They had been located at La Verendrye just east of
Rainy Lake, and achieved ascendancy by hereditary descent
and totemic association. Members were signatories to the
Selkirk Treaty of 1817 and the Robinson Treaty of 1850. They
were prominent war chiefs, and warriors, keepers of the
war-pipe and war club, and bulwarks against their enemies. (Lovisek
1993, Warren 1957, Morris 1991).
According to Edward Benton-Banai (1979), the Bear Clan
served and continue to serve as the police force of the
people. Since they spent much time close to nature, the Bear
Clan was known for its knowledge of plants whose roots,
bark, or leaves could be used as medicines to treat
ailments. In addition, it was the Bear Clan's responsibility
to guard the entrance of the Midewiwin lodge. Inside the
lodge, moreover, the clans took the positions that the
Creator had given them. (Benton-Banai 1979, Blessing 1977).
William Hoffman offers as a representation of the Mide
rite a pictograph of a bear standing over the initiation
lodge with his four feet inside by the east and west
doorways, suggesting his protection of the lodge, or,
perhaps his appropriation of the lodge itself. (Hoffman 1891, Paap 1986).
The Chiefs had great influence and importance. According
to Grand Council #3 researcher, Joan Lovisek:
"Although the political organization of the Boundary
Waters Ojibwa is reflected in the documents through personal
characteristics, military skill, hereditary and totemic
association, during the early 19th century, a close link
developed between religion and politics manifested through
participation in the Midewiwin or Grand Medicine Society,
The Boundary Waters region, particularly along the Rainy
River, became the centre for midewiwin and other Aboriginal
practices in the 19th century." (Lovisek 1993:291, Angel
1986, Walsberg and Holzkamm 1994, Kinew 1995).
After 1840, the Mide continued to enforce authority in
civic and foreign matters through religious power. Religious
ceremonies and political meetings, often on a large scale,
became closely allied. They were attractive because of
charismatic leadership and their absorbing ritual and
oratorical finesse. While the Ojibwa continued to accept
decision-making in a consensual way, influence through rank
also became acceptable in this egalitarian society. (Lovisek
1993 ).
A prominent Mide civil chief, Mawedopenais, closely
associated with the rejection of Christianity, became the
principal spokesperson and negotiator for Treaty #3. Another
who spoke during the negotiations was chief Sakatcheway
(Hallowell1936, Lovisek 1993). The first signatory was a
very aged hereditary Chief Kektapaypinais, "a Rainy River
chief whose role in the negotiations appears to have been
one of traditional status through age and descent," Lovisek
writes (1993:300) Sacred Lands, pp.80-81.
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