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The Midewiwin is the traditional religious belief system central to the world view of Ojibwa in Canada and the US. It is a highly complex and rich series of sacred teachings and narratives whose preservation enabled the Ojibwa to withstand severe challenges to their entire social fabric throughout the 19th and 20th centuries. It remains an important living and spiritual tradition for many Aboriginal people today.The rituals of the Midewiwin were observed by many 19th century Euro-Americans, most of whom approached these ceremonies with hostility and suspicion. As a result, although there were many accounts of the Midewiwin published in the 19th century, they were often riddled with misinterpretations and inaccuracies.Historian Michael Angel compares the early texts written about the Midewiwin, and identifies major, common misconceptions in these accounts. In his explanation of the historical role played by the Midewiwin, he provides alternative viewpoints and explanations of the significance of the ceremonies, while respecting the sacred and symbolic nature of the Midewiwin rituals, songs, and scrolls.

According to Anishinaabe tradition, the power to promote, restore and prolong life was a gift which had been given to their forefathers in times past by Nanabozho when he had taken pity on their sufferings. Mide elders with special healing powers passed on teachings concerning right living, the properties of special herbs and roots, and associated prayers, songs and dances to be used for ceremonies. Candidates were initiated into the Midewiwin society in a ritual drama which centred around the "shooting" of the initiate with a sacred shell or miigis. Mide leaders were respected and feared by other members of the Anishinaabeg since the powers thus obtained could be used both to aid and to harm other individuals. Euro-American accounts of the Midewiwin, or Grand Medicine Society, have focused primarily on the initiation rituals of the ceremony itself. The earliest surviving written accounts were created to impress audiences with the exotic nature of the rituals, which were often felt to be inspired by demonicforces. Succeeding generations of Euro-Americans documented the ceremonies in more detail, believing that such "primitive" practices would shortly die out as the Anishinaabeg became acculturated. Most Euro-American studies have focused on the Midewiwin as practiced at a particular time and place, rather than considering the Midewiwin within the wider context of Anishinaabe culture. This study demonstrates how the conflicting visions of Anishinaabe practitioners and Euro-American interpreters have resulted in widely divergent views of the same institution. The focus is on the Midewiwin as practiced by Ojibwa groups in the nineteenth century, since this was the formative period for Euro-American beliefs regarding the Midewiwin. However, the study also places the Midewiwin within the context of the broader Anishinaabe world-view, and traces some of the changes to the Midewiwin that occurred both among the Ojibwa and their Anishinaabe neighbours. Based on these analys

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