By Wayne Thomas
Grand Rapids Ghost Hunters
Used during religious rituals and ceremonies, Native American burial grounds were typically located on elevated bluffs near major bodies of water. Nearly 2,000 years ago, Native American tribes known as the Hopewell must have been attracted to the Grand Rapids topography. They constructed forty-six sacred burial mounds along the west side of the Grand River just south of what is now Bridge Street. The shape of these burial mounds may have varied some but often they were rounded, dome-shaped, ranging from 3-18 feet tall and 50-100 feet wide. These early mounds were regularly built to bury important members of local tribes along with artifacts such as stone knives, copper axes, carved pipes, pottery, and ornamental utensils with carved animals made of copper and shell.
Early missionaries and fur traders reported that the Native Americans of the time had no knowledge of the origin of the burial mounds and that they held them in great reverence. Due to residential and commercial expansion, settlers in the 1850s unfortunately held less veneration for the burial grounds and completely leveled them to provide dirt for roads in the Grand Rapids area. Flint arrowheads and other items were unearthed in nearly every mound and many artifacts were sold to museums and can be seen by visiting those museums today.
On the grounds of Ah-Nab-Awen Park outside of the Gerald R. Ford Presidential Museum, three symbolic Indian burial mounds have been constructed in honor of Michigan’s three major tribes, the Ottawa, Potowatomi, and Chippewa. Elders of the Three Fires Council proposed the name Ah-Nab-Awen which means “Resting Place.” The dedication of this park is a nice gesture in the right direction. Does it appease those ancient souls of those who had their graves grossly desecrated? Given all the burial grounds that were plowed under or plundered by treasure hunters, all the times Native American’s were displaced by land grabbers and forcibly relocated, all the broken treaties, and “The Trail of Tears,” unrest in the afterlife might be expected, even vengeance. So it’s no surprise some of the most frightening monsters of myth come from Native American legends, curses, and spells.
The Navajo skinwalkers used spells, charms, and curses to promote fear and practice evil to harm humans whenever possible with supernatural ability to shape-shift into any creature, even werewolves and vampires.
The Alaska Kushtaka or “land otter man” comes from the Tlingit people folklore and is believed to be shape-shifters capable of taking on human form, the form of an otter, and any other form it chooses, known to be cruel, evil, and a trickster.
The Wendigo, flesh-eater of the forests of the Great Lakes region and central Canada are historically known for murder, insatiable greed, and a voracious appetite for human flesh. Wendigo is known by several names that translate, “The evil spirit that devours mankind.” The Ojibwe’s description is that of a malevolent supernatural cannibalistic giant associated with winter, the North, coldness, famine, and starvation.
The Algonquin Legend of the Wendigo has the scariest artistic depictions, more than 15 feet tall with glowing eyes, long yellow fangs and claws, with an overly long tongue. It’s said the ash gray beast carries a strange odor of decay, decomposition, and death and can mimic human voices. The Wendigo will hunt you down with blinding speed and eat you or possess you and turn you into Wendigo.
Never disrespect the dead! If you should unearth human remains, immediately contact your county coroner and if the remains appear Native American, the Native American Heritage Commission should be notified. Leave Native American artifacts where you find them, it’s illegal and unethical to collect artifacts on public lands. Native Americans consider death a natural part of life and customs include preparing the soul for the spiritual journey, preparing the spirit to “walk on.” Interfering with the long walk is not recommended. Tread lightly, please!
