Gwich'in People - Spiritual Beliefs

Spiritual Beliefs

Overview

The Gwich’in historically had a religious tradition similar to that described as animism. The way of viewing the world was strongly steeped in a natural mysticism. Magical, and mystical, knowledge to traditional Gwich’in is considered natural and not requiring belief by anyone for its inherent truth. Communication with animals for mutual benefit among the Gwich’in is widely acknowledged. Traditionally the Gwich’in had no concept of "K'eegwaadhat", or God. Everything in the world: air, stone, water, fire, plant, or animal, possesses spirit or a life-force. Time, mortality, and space are often manipulated according to traditional Gwich’in religion. Common spiritual foes of the Gwich’in shaman in ancient times, and who were considered to be especially powerful as spiritual people, were the Inupiat of the Kobuk river valley, and the Cree Indians of Canada. This division has since been mended however, with little conflict in modern times. Great distance and isolation did not hinder their communication or mutual animosity according to Gwich’in oral tradition. A common example of low level Gwich’in power is the Gwich’in hunter who has been known to dream of an animal in a specific place; upon going to this place the animal will be there waiting for the hunter. Among the Gwich’in this is considered somewhat common. Important figures, in recent times, who represented traditional belief structures are: Johnny and Sarah Frank, Shahnyaati', and Ch'eegwalti'.

Afterlife

Traditionally the Gwich’in afterlife consisted of a country where the flora and fauna were plentiful. Even the flowers were thought to sing in the afterlife. The eternal life was reached by emptying oneself of all possessions mental, emotional, physical, historical and spiritual. Failing to behave appropriately in a system similar to karma was commonly considered the main hindrance to people's attainment of an afterlife. Positive deeds could empty oneself in preparation for death. When people die, they face a series of tests that they must pass in order to attain admittance into the afterlife; otherwise they are stuck on earth to possibly be reborn again. If a person has any attachment, possibly only negative attachment, to the qualities of their personal life he or she will not pass the tests. Only individuals themselves can determine if they are ready to move on. The Gwich’in did not believe in any spiritual intermediaries such as priests. Every individual is responsible for their own spiritual enlightenment, and spiritual interpretation of experiences. "Dinjii Dazhan" (magical humans or shamans) were merely considered humans that were exceptionally gifted and thereby powerful in some aspect of life. They were held in high regard and, in some cases, were greatly feared. Contemporary belief structures have changed Gwich’in society however.

Contemporary influences

The introduction of Christianity in the 1840s throughout Gwich’in territory produced spiritual changes that are still widely in effect today. Widespread conversion to Christianity, specifically Episcopalianism and Catholicism is widely recognized among the Gwich’in. Notable figures in the missionary movement among the Gwich’in are Archdeacon Hudson Stuck, Archdeacon Alexander Hunter Murray, Deacon William Loola, and Deacon Albert Tritt. The Traditional Chief, an honorary and lifetime title, of one Gwich’in village is also an Episcopal priest: the Rev. Traditional Chief Trimble Gilbert of Arctic Village. Chief Gilbert is also recognized as the 2nd Traditional Chief of all of the Athabascan tribes in Interior Alaska through the non-profit Tanana Chiefs Conference.

The Takudh Bible is a translation of the entire King James Bible into Gwich’in. The Takudh Bible is in a century old orthography that is not very accurate, and thus hard to read.. In the 1960s Richard Mueller designed a new orthography for Gwich’in, which has now become standard.