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An ethnohistorical examination of the Algonquian witiko (windigo) phe - nomenon, utilizing both previously unexamined documentary sources and oral traditions of Athabasca Cree and Metis elders, reveals that a witiko "condition" is historically verifiable, that the celebrated cannibalistic "windigo psychosis" of Algonquianists eludes proper definition as a bona fide culture-bound pathology, and finally, that no single hypothesis, as of yet, consistently accounts for this phenome - non within an internally coherent non-indigenous theory. The witiko phenomenon should be analyzed from within northern Algonquian cosmologies rather than Western perspectives if it is to be adequately accounted for in future discussions. The witiko (var. windigo) phenomenon of the northern Algonquians of Canada has long been an intriguing, controversial, and poorly understood topic among anthropologists, ethnohistorians, and scholars of the fur trade. Legends of the Algonquian witiko monster and accounts of "cannibal mania"—or the famed "windigo psychosis" of clinical psychiatry—found in historical records have inspired a large corpus of scholarly writing on the topic, focusing primarily upon explication from a Western scientific, psychological, or sociological perspective. Despite the substantial volume of treatment on this subject, there is a notable lack of consensus among scholars regarding a precise classification of the witiko phenomenon, and, furthermore, even the historical existence of the witiko condition or the cannibalistic windigo "psychosis." For instance, in spite of evidence dem - onstrating the historicity of the witiko condition, 1 a number of scholars and commentators still maintain that witiko is regarded as a disproven artifact of cultural anthropology.2 As its title suggests, this article seeks to revive witiko (metaphori -

Reviving Witiko (Windigo): An Ethnohistory of “Cannibal Monsters” In the Athabasca District of Northern Alberta, 1878–1910