The New North

by Agnes Deans Cameron

The trite saying is that the Loucheux Indians forced the Eskimo north, "keeping them with patient faces turned toward the Pole." But the Eskimo has a better country than the Loucheux has, for it is less rigorous and it produces more food stuffs. The Loucheux at Fort Macpherson knows what it is to experience a temperature of 60 below Fahr., while at the coast it doesn't drop below 55.

The Eskimo has two fields in which to hunt food,—the land and the sea, with fish the great staple; and both fresh and salt-water fish are his, that in the mouths of the great rivers being better than what the Loucheux gets higher up. If the Eskimo wrote copy-book lines, the most insistent one would be, "Lose your matches, throw away your guns, but hang on to your fish-net."

Through the years there was bad blood and mutual distrust between Eskimo and Loucheux. The last pitched battle occurred in the 60's, when of the contestants only two Loucheux escaped and not one Eskimo was killed. The Hudson's Bay Company officer at the close of the fight called together the relatives of the slain Loucheux, upon whom rested the duty of revenge, and out of The Company's stores paid in trade-goods the blood-price of the slain. Since then both peoples have traded at Forts Macpherson and Arctic Red River, maintaining a sort of armed peace, but with no deeds of violence. The Loucheux Indian, his wives, his babies, and his slab-sided dogs suffer from starvation almost every winter. In the whole history of the Eskimo there is not an authenticated story of one of this people having starved to death. Once more we protest against misapplied sympathy. However it may have been in the past, the Eskimo stays on the coast to-day because it is to him "God's country" and not because any hostile Loucheux sends him there.

For the past twenty years the men on the American ships have employed the Eskimo to aid them in the whaling industry, picking up different bands all the way from Bering Sea eastward as they sail in from the Pacific, and depositing each group at their individual beaches as the ships take out their rich spoils of baleen and oil at the close of the season. The Eskimo has proven a valued aid to this industry; how has the intrusion of the whites into his ancestral sea-domain affected the Eskimo?

Within two decades the European population of this Mackenzie River delta region has been cut down from two thousand to probably one-fourth of that number. The causes? White men's diseases: scarlet fever, consumption, measles, syphilis must account for most of the startling decrease. Scarletina has killed many, consumption some, though consumption is not nearly so fatal with the Eskimo as with the Indian, measles perhaps more than all. Measles among the Eskimo is more fatal than the Bubonic plague among Europeans.

What other changes is the yearly presence of American whalers among them making in Eskimo evolution? Who shall say? It is so easy to be dogmatic, so hard to be just. This intrusion of the whites has changed the whole horizon here; we can scarcely call it the coming of civilisation, but call it rather the coming of commerce. The whalers have taught palates once satisfied with rotten fish and blubber to want coffee and tea and molasses, yeast-bread, whiskey, and canned peaches. To the credit side of the account, we must fairly state that the ships have brought the Eskimo whale-boats, good guns, and ammunition.

The Eskimo population of the Mackenzie delta is becoming mixed by marriages between the different tribes brought together to work on the whaling-ships. Each of these intertribal alliances brings about its changed culture characteristics. But as a more far-reaching result of the coming of the whalers there is springing up on the edge of the Arctic a unique colony of half-caste Eskimo children, having Eskimo mothers, and, for "floating fathers," marking their escutcheon with every nationality under the sun,—American, Swedish, Danish, Norwegian, Italian, Portuguese, Lascar. This state of things startles one, as all miscegenation does, and this particular European-Eskimo alliance is different from all others. In the hinterland of the Arctic, when a Frenchman or a Scot took a dusky bride from the tepee of Cree or Chipewyan it was with an idea of making the marriage a permanent one. There is no intent on the part of the whalers to take their Eskimo "wives" outside with them, nor does the wife so-called look for this. One or two cases are on record where the half-breed child has been taken "outside" by his father to school, and through the years perhaps six or eight half-Eskimo kiddies have percolated the interior waterways south to some mission-school, Anglican or Roman. As a rule, the marriage-contract is "good for this season only," and the wife and children bid their quondam husband and father farewell, smiling at him with neither animosity nor reproach as the boats go out.

What is then the ice-widow's condition? Is she an outcast among her people? No, you must remember that neither the matrimonial standard of Pall-Mall nor Washington, D.C, obtains here. The trade-ticker of the erstwhile wife of the whaler ticks skyward in the hymeneal Lloyd's; she is much sought of her own people. Has she not gained in both kudos and capital? The knowledge which she must have acquired from the white man of whalers' ways of trading is supposed to be of monetary use to her second lord. Moreover, the tent, utensils, and cooking-kit which she shared with her spouse from the ships makes a substantial dower when she again essays Hymen's lottery.

Eskimo women are neither petulant nor morose. With the men they share that calm-bearing of distinction, combined with the spontaneity of a child which makes such a rare and winning mixture. In moving among the half-caste Eskimo children up here on the edge of things, fairness forces us to admit that neither in stature nor physique do they fall below the standard of the thorough-bred natives. About the morals, the ethical, or mental standards, we venture no comparison, for heredity plays such strange tricks. The whole condition is formative, for the blending of races has been going on scarcely long enough for one to see and tabulate results. The influence of the mother will be longer applied and its results more lasting than that of the evanescent father, and in this is their hope. For years we have been repeating the trite, "The sins of the father are visited upon the children to the third and fourth generation;" it remained for Charles Dickens to ask, in his own inimitable way, if the virtues of the mothers do not occasionally descend in direct line.

We respect the Eskimo for many things: for his physical courage as he approaches the bear in single combat, for his uncomplaining endurance of hardships, for his unceasing industry, the cleverness of his handicraft, his unsullied integrity, sunny good-humour, and simple dignity. But, most of all, he claims my respect for the way he brings up his children. "A babe in the house is a well-spring of pleasure," is a pretty theory, but Charles Lamb reminds us that each child must stand on his own footing as an individual, and be liked or disliked accordingly. In the igloo and the tupik the child has his own accorded place and moves in and out of the home and about his occupations with that hard-to-describe air of assuredness that so distinguishes his father and mother.