Alaska, the Great Country

by Ella Higginson

In the meantime, seven other missions had been established at various stations in southeastern Alaska. The Bishop undertook to inaugurate communion services. This was strongly opposed by Mr. Duncan, and he was supported by the Indians, who were sincerely attached to him, the Society in England sympathizing with the Bishop. Friction between the two was ceaseless and bitter, and continued until 1887. This has been given out as the cause of the withdrawal of Mr. Duncan to New Metlakahtla; but his own people—graduates of Eastern universities—claim that it is not the true reason. He and his Indians had for some time desired to be under the laws of the United States, and in 1887 Mr. Duncan went to Washington City to negotiate with the United States for Annette Island. The Bishop established himself in residence, but failed ignominiously to win the respect of the Indians. He quarrelled with them in the commonest way, struck them, went among them armed, and finally appealed to a man-of-war for protection from people whom he considered bloodthirsty savages.

Mr. Duncan, having been successful in his mission to Washington, his faithful followers, during his absence, removed to Annette Island, and here he found on his return all but one hundred out of the original eight hundred which had composed his village on the Bishop's arrival—the few having been persuaded to remain with the latter at Old Metlakahtla. Those who went to the new location on Annette were allowed by the Canadian government to take nothing but their personal property; all their houses, public buildings, and community interests being sacrificed to their devotion to William Duncan—and this is, perhaps, the highest, even though a wordless, tribute that this great man will, living or dead, ever receive.

This story, brief and incomplete, of which we gather up the threads as best we may—for William Duncan dwells in this world to work, and not to talk about his work—is one of the most pathetic in history. When one considers the low degree of savagery from which they had struggled up in thirty years of hardest, and at times most discouraging, labor, to a degree of civilization which, in one respect, at least, is reached by few white people in centuries, if ever; when one considers how they had grown to a new faith and to a new form of religious services, to confidence in the possession of homes and other community property, and to believe their title to them to be enduring; when one considers the tenacity of an Indian's attachment to his home and belongings, and his sorrowful and heart-breaking reluctance to part with them—this shadowy, silent migration through northern waters to a new home on an uncleared island, taking almost nothing with them but their religion and their love for Mr. Duncan, becomes one of the sublime tragedies of the century.

On Annette Island, then, twenty years ago, Mr. Duncan's work was taken up anew. Homes were built; a saw-mill, schools, wharf, cannery, store, town hall, a neat cottage for Mr. Duncan, and finally, in 1895, the large and handsome church, rose in rapid succession out of the wilderness. Roads were built, and sidewalks. A trading schooner soon plied the near-by waters. All was the work of the Indians under the direct supervision of Mr. Duncan, who, in 1870, had journeyed to England for the purpose of learning several simple trades which he might, in turn, teach to the Indians whom he fondly calls his "people." Thus personally equipped, and with such implements and machinery as were required, he had returned to his work.

To-day, at the end of twenty years, the voyager approaching Annette Island, beholds rising before his reverent eyes the new Metlakahtla—the old having sunken to ruin, where it lies, a vanishing stain on the fair fame of the Church of England of the past; for the church of to-day is too broad and too enlightened to approve of the action of its Mission Society in regard to its most earnest and successful worker, William Duncan.

The new town shines white against a dark hill. The steamer lands at a good wharf, which is largely occupied by salmon canneries. Sidewalks and neat gravelled paths lead to all parts of the village. The buildings are attractive in their originality, for Mr. Duncan has his own ideas of architecture. The church, adorned with two large square towers, has a commanding situation, and is a modern, steam-heated building, large enough to seat a thousand people, or the entire village. It is of handsome interior finish in natural woods. Above the altar are the following passages: The angel said unto them: Fear not, for behold, I bring you good tidings of great joy which shall be to all people.... Thou shalt call his name Jesus, for he shall save his people from their sins.

The cottages are one and two stories in height, and are surrounded by vegetable and flower gardens, of which the women seem to be specially proud. They and the smiling children stand at their gates and on corners and offer for sale baskets and other articles of their own making. These baskets are, without exception, crudely and inartistically made; yet they have a value to collectors by having been woven at Metlakahtla by Mr. Duncan's Indian women, and no tourist fails to purchase at least one, while many return to the steamer laden with them.

There is a girls' school and a boys' school; a hotel, a town hall, several stores, a saw-mill, a system of water-works, a cannery capable of packing twenty thousand cases of salmon in a season, a wharf, and good warehouses and steam-vessels.

The community is governed by a council of thirty members, having a president. There is a police force of twenty members. Taxes are levied for public improvements, and for the maintenance of public institutions. The land belongs to the community, from which it may be obtained by individuals for the purpose of building homes. The cannery and the saw-mill, which is operated by water, belong to companies in which stock is held by Indians who receive dividends. The employees receive regular wages.

The people seem happy and contented. They are deeply attached to Mr. Duncan, and very proud of their model town. They have an excellent band of twenty-one pieces, at the mere mention of which their dark faces take on an expression of pride and pleasure, and their black eyes shine into their questioner's eyes with intense interest; in fact, if one desires to steady the gaze and hold the attention of a Metlakahtla Indian, he can most readily accomplish his purpose by introducing the subject of the village band.