The New North

by Agnes Deans Cameron

I wouldn't like to picture our cousin the Eskimo woman as being always content with a circulating decimal of a husband instead of a whole unit, nor would such presentment be just. The shield, like most shields, has a reverse. Last winter, at the Mackenzie Delta, one Eskimo bride of seventeen took her fourth consecutive husband. She is dark but comely, but truth will not carry the analogy further. I have yet to see the Eskimo who is like a bunch of camphire in the vineyards of Engedi. Three winters ago, at Baillie Island, the three-times-widowed one had both her feet amputated as the result of exposure to cold.

In the latest wedding, the one that came under our notice (we hesitate to call it the last), the much-sought one was given away by her brother-in-law Su-pi-di-do, or Sour Potatoes. The wedding breakfast consisted of seal-meat, frozen rotten fish, and muktuk (whale-meat). The ceremony took place at the igloo of Su-pi-di-do, with fifty guests present, and as the size of Su-pi-di-do's bungalow is ten by twelve, one needs only suggest what the old hymn speaks of as "odours of Edom and offerings Divine."

The festivities began to warm up about midnight. An old chap, with a retrospective look in his left eye peering back through eighty midnight suns and noonday nights, set the ball a-rolling by raising his hands above his head and hopping about in the middle-distance. His wife, a gay old girl of twice his age, lilted a song, and the guests joined in the chorus; line by line in a minor key the wedding song was sung, the air being confined to three notes. After each line came the chorus twice repeated,

"Ai, yea, yae! Yae, yae, ya—yae!"

Dancing was kept up to an early hour. Overcome by the air, respiratory and vocal, we made our adieus to the crippled but captivating bride, pushing our way through the ghostly dogs and sleeping babies at two a.m.

By natural gifts and temperament the Eskimo is probably the most admirable, certainly the most interesting, and by circumstances the most misunderstood and misrepresented of all the native races of America. The Eskimo of any one group would seem within historic times to have known but little of other bands than his own. Yet sometimes they met. There is an island, called Barter Island, in the Arctic at the dividing line between Alaska and the Canadian Yukon Territory, one hundred and fifty miles west of Herschel. For years this was a trading rendezvous for four peoples: the Kogmollycs or Mackenzie Delta Eskimo, the Alaska Eskimo, and the Indians and Nunatalmute Eskimo whose habitat lay due south of Barter Island. To this point the Cape Barrow Eskimo in the old days brought their most precious medium of exchange,—a peculiar blue jade, one bead of which was worth six or seven fox-skins. And thereby hangs a tale. Mineralogists assure us there is no true jade in North America, so the blue labret ornamenting the lip of Roxi must have come as Roxi's ancestors came, by a long chain of exchanges from Siberia or from China.

This trading tryst at Barter Island was made an occasion of joy and merriment. In imagination we see the chiefs in their kayaks, the old men, the women, and the babies in the slower and more commodious oomiaks, making their way across the lonely ocean to exchange gifts and courtesies with their half-known kin. The barter consummated, these Northland voyageurs had their yearly dance and sing-song and orgy of delight. No shooting the chutes, no pop-corn, no pink lemonade, no red-hots nor "fr-resh Virginia peanuts, l-large sacks and well-f-filled and f-five a bag!", but the Arctic concomitants of these,—boiled beluga-skin, luscious strips of walrus-blubber, and frozen fish that smells to high heaven. Joy is the same, gastronomic and aesthetic, in the latitude of Boston and the latitude of Barter Island. It is only the counters that are different.

Meagre are the bits of knowledge of the Eskimo that have floated down into our ken through the ages; on the icy edge of things this unique and fascinating people worked out their drama, the world unknowing by the world forgot. The white men who reached the Eskimo land from the south were discoverers following to the sea the three great rivers that disembogue into the Polar Sea: the Mackenzie, Coppermine, Back or Great Fish. The first of these explorers was Samuel Hearne who, in 1771, followed the Coppermine to the Frozen Ocean. For the northern natives their first contact with white explorers was a disastrous one, for at Bloody Falls on the Coppermine Hearne's Indians set upon the only band of Eskimo they saw and almost exterminated them. Sir John Franklin in 1820 was more happy. He says, "The Eskimo danced and tossed their hands in the air to signify their desire for peace; they exhibited no hostile intention; our men saluted them by taking off their hats and making bows." Back, who explored the Back or Great Fish River in 1834, has this tribute of respect and appreciation. He says, "I called out 'Tima' (Peace), and putting their hands on their breasts they also called out 'Tima.' I adopted the John Bull fashion of shaking them each heartily by the hand; patting their breasts, I conveyed to them that the white man and the Eskimo were very good friends. They were good natured, and they understood the rights of property, for one of them having picked up a small piece of pemmican repeatedly asked my permission before he would eat it."

Through all these years, if we except the noble devotion of the Moravian missionaries on the northeast of Canada and the splendid Christianity of such men as Bishop Bompas who sought them from the south, no one visited the Eskimo from the outside with the purpose of doing him good, but rather with the idea of exploiting him. Yet, from the days of Sir John Franklin and Sir Alexander Mackenzie to the recent voyage of Amundsen, the spontaneous tribute of every man who has met them, talked with them, and received their hospitality is the same. The Eskimo is generous, and his word is worth its full face value. What we have done for the Eskimo is a minus quantity; what he has done for us is to point a splendid moral of integrity, manliness, and intrepid courage.

Indians beg and boast, the Eskimo does neither. With no formulated religion or set creed, he has a code of ethics which forbids him to turn the necessity of another to his own advantage. Amundsen's farewell to his Eskimo friends sets the thoughtful of us thinking, "Goodbye, my dear, dear friends. My best wish for you is that civilisation may never reach you."