An examination of the role of windigo narratives among the Algonquian peoples of North American and how those narratives were influenced through colonialism.

Cork O’Connor battles vicious villains, both mythical and modern, to rescue a young girl in this riveting mystery from New York Times bestselling, Edgar Award–winning author William Kent Krueger. When the body of a teenage Ojibwe girl washes up on the shore of an island in Lake Superior, the residents of the nearby Bad Bluff reservation whisper that it was the work of a deadly mythical beast, the Windigo, or a vengeful spirit called Michi Peshu. Such stories have been told by the Ojibwe people for generations, but they don’t explain how the girl and her friend, Mariah Arceneaux, disappeared a year ago. At the request of the Arceneaux family, private investigator Cork O’Connor takes on the case. But on the Bad Bluff reservation, nobody’s talking. Still, Cork puts enough information together to find a possible trail. He learns that the old port city of Duluth is a modern-day center for sex trafficking of vulnerable women, many of whom are young Native Americans. As the investigation deepens, so does the danger. Yet Cork holds tight to his higher purpose—his vow to find Mariah, an innocent fifteen-year-old girl whose family is desperate to get her back. With only the barest hope of saving her from men whose darkness rivals that of the legendary Windigo, Cork prepares for an epic battle that will determine whether it will be fear, or love, that truly conquers all.

Forty-four passages of fact and fantastic fiction - legends and lore, stories and poems, descriptions and interpretations - concerned with Windigo, the horrible and terrible spirit which haunts Algonkian-speaking Indians of Canada.

What is known about Aboriginal mental health and mental illness, and on what basis is this 'knowing' assumed? This question, while appearing simple, leads to a tangled web of theory, method, and data rife with conceptual problems, shaky assumptions, and inappropriate generalizations. It is also the central question of James Waldram's Revenge of the Windigo. This erudite and highly articulate work is about the knowledge of Aboriginal mental health: who generates it; how it is generated and communicated; and what has been – and continues to be – its implications for Aboriginal peoples. To better understand how this knowledge emerged, James Waldram undertakes an exhaustive examination of three disciplines – anthropology, psychology, and psychiatry – and reveals how together they have constructed a gravely distorted portrait of 'the Aboriginal.' Waldram continues this acute examination under two general themes. The first focuses on how culture as a concept has been theorized and operationalized in the study of Aboriginal mental health. The second seeks to elucidate the contribution that Aboriginal peoples have inadvertently made to theoretical and methodological developments in the three fields under discussion, primarily as subjects for research and sources of data. It is Waldram's assertion that, despite the enormous amount of research undertaken on Aboriginal peoples, researchers have mostly failed to comprehend the meaning of contemporary Aboriginality for mental health and illness, preferring instead the reflection of their own scientific lens as the only means to properly observe, measure, assess, and treat. Using interdisciplinary methods, the author critically assesses the enormous amount of information that has been generated on Aboriginal mental health, deconstructs it, and through this exercise, provides guidance for a new vein of research.

What is known about Aboriginal mental health and mental illness, and on what basis is this 'knowing' assumed? This question, while appearing simple, leads to a tangled web of theory, method, and data rife with conceptual problems, shaky assumptions, and inappropriate generalizations. It is also the central question of James Waldram's Revenge of the Windigo. This erudite and highly articulate work is about the knowledge of Aboriginal mental health: who generates it; how it is generated and communicated; and what has been - and continues to be - its implications for Aboriginal peoples. To better understand how this knowledge emerged, James Waldram undertakes an exhaustive examination of three disciplines - anthropology, psychology, and psychiatry - and reveals how together they have constructed a gravely distorted portrait of 'the Aboriginal.' Waldram continues this acute examination under two general themes. The first focuses on how culture as a concept has been theorized and operationalized in the study of Aboriginal mental health. The second seeks to elucidate the contribution that Aboriginal peoples have inadvertently made to theoretical and methodological developments in the three fields under discussion, primarily as subjects for research and sources of data. It is Waldram's assertion that, despite the enormous amount of research undertaken on Aboriginal peoples, researchers have mostly failed to comprehend the meaning of contemporary Aboriginality for mental health and illness, preferring instead the reflection of their own scientific lens as the only means to properly observe, measure, assess, and treat. Using interdisciplinary methods, the author critically assesses the enormous amount of information that has been generated on Aboriginal mental health, deconstructs it, and through this exercise, provides guidance for a new vein of research.

Flesh-eating danger abounds in the chilling sequel to The Monstrumologist that is “as fast-paced, elegant, and yes, gruesome as its predecessor” (Publishers Weekly, starred review). While Dr. Warthrop is attempting to disprove that Homo vampiris, the vampire, could exist, his former fiancée asks him to save her husband, who has been captured by a Wendigo—a creature that starves even as it gorges itself on human flesh. Although Dr. Warthrop considers the Wendigo to be fictitious, he relents and performs the rescue—but is he right to doubt the Wendigo’s existence? Can the doctor and Will Henry hunt down the ultimate predator, who, like the legendary vampire, is neither living nor dead, and whose hunger for human flesh is never satisfied? This second book in The Monstrumologist series explores the line between myth and reality, love and hate, genius and madness.