Shamanism

In the Ojibwa society, shamans and shamanism occupied (and still occupy) a predominant place.
“The role of shaman and priest were merged together and the position required a great deal of codified esoteric knowledge.”[Johnson, Troy R., 189]

Besides the traditional medicine and healing abilities, the Ojibwa shaman could be seen as a multidimensional caretaker.
“Shoniagizik (a recognized great shaman) was a physician, obstetrician, pharmacologist, psychiatrist, homeopath, bonesetter and surgeon. He was a master of the healing arts, and the position carried both prestige and a certain authority.” [Johnson, Troy R., 189]

The development of a ‘Native pharmacopeia’ led to the use of different plants and mixtures as medicine to stop bleeding, reduce fever or ease colic.

The power of the shaman had various uses, from healing to ‘love potion’.
“Among the Ojibwa of North Minnesota, a love medicine consisted of some powder made of herbs noted for this power, mixed with quicksilver. Frequently, the woman wore a lock of her beloved’s hair and made cuts or figurine representing the man she wished to attract. Even today at Red lake the young women wear these charms to attract the other sex. Medicine was sometimes injected into the heart of a figurine… Round and queer-shaped stones were also carried for love charms.”[William S. Lyon, 168]

While the invocation of the assigned god was necessary before any social activity such as hunting, the benediction of the shaman was also an essential point in the preparation.
“Among the Bungi (plains Ojibwa) the elder would sit up all night singing to rattle accompaniment and in the morning, four would be sent out. Each would infallibly be successful.” [William S. Lyon, 112]

In addition to their abilities to help others, shamans were also believed to have supernatural power such as immunity to fire.
“Around 1796 the fire-handling abilities of the Menomini and Ojibwa shamans were incorporated into a religious revitalization movement known as the Wabeno complex, and by the early 1800’s the term wabeno was being used for these shamans. In 1896, Hoffman reported that the wabeno was able “to take up and handle with impunity red-hot stones and burning brands, and without evincing the slightest discomfort it is said that he will bathe his hands in boiling water, or even in boiling syrup.” [William S. Lyon, 80]

However, “as incredible as it may seem, these early anthropologists actually believed that the wabeno simply used a plant which he rubbed on his skin, to make him impervious to fire.” [William S. Lyon, 80]