Eskimo

 On receiving Professor Laughlin's letters, I sent copies of them along to Superintendent the Reverend F. W. Peacock, M.A., Moravian Mission, Labrador. His records go back well toward 1771, the founding date of the mission; and there are several stations. Knowing that I had available only limited comparison figures for the Aleutians, he sent me only records from his Hopedale community and covering only the same years as Veniaminov's. 

Superintendent Peacock's letter is dated at Happy Valley, Labrador, March 25, 1959:

“Upon receipt of your letter I went to the records of the Hopedale [mission] from 1822-36. I discovered that 

110 people were born during this period ... 

29 died before reaching the age of 10 years; 

9 died between the ages of 11 and 15; 

4 between the ages of 16 and 20; 

6 between 21 and 25; 

7 between 26 and 30; 

10 between 31 and 35; 

4 between 36 and 40; 

8 between 41 and 45; 

2 between 46 and 50; 

10 between 51 and 55; 

4 between 56 and 60; 

4 between 61 and 65; 

8 between 66 and 70; 

4 between 71 and 75; 

1 reached the age of 79.

“From 1860 to 1879 there were 150 births in the same district, of which number 79 died before they were 5 years old, and a further 10 before they were 10 years old. Another 30 died before they were 60 years old; 30 died between the ages of 61 and 82. One is still living at the age of 81 [in March 1959] ...”

We have examined, then, the mortality records of 1822-36 for 1,170 cases from Alaska and 110 from Labrador. The base line of our immediate concern we shall take at 60, because of the assertion that “a primitive Eskimo over the age of 50 is a great rarity.”

According to our Russian information on 1,170 Aleutian Eskimo births, 46 died in the decade immediately past 60, 34 in the one past 70, 20 in the one past 80, and only 2 lived past 90.

According to our Moravian information on 110 Labrador Eskimo births, 8 died in the decade next past 60 and 5 in the one next past 70, only one of these reaching 79.

Thus the most nearly “primitive” sample group I was able to obtain does not support Dr. Keys very strongly in his contention that “a primitive Eskimo over the age of 50 is a great rarity.” Nor does it quite confirm Dr. Greist's statement that “the Eskimo of the North ... lived to a very great age.” More nearly do the largely non-Europeanized natives of Veniaminov and Peacock accord with the Biblical: “The days of our years are threescore years and ten ..

This is, perhaps, too rosy a view of early Inuit life. It was hard, precarious, and in some regions haunted by recurring famines. But it did have that saving grace of contentment known only when a people are secure within their society and in harmony with their natural environment. That ancient balance was broken when Europeans came to the Arctic - the whalers who took from the North much of its wildlife, the basis of the Inuit's existence, and who brought to the North diseases to which the long-isolated Natives had no immunity. 

Between 1850 and 1885, the Inuit population of coastal arctic Alaska declined by 50 percent. In two generations, the Mackenzie Delta Inuit were reduced from about 1,000, to fewer than 100. Labrador's Inuit numbered about 3,000 in 1750. In 1946, 750 were left. With the whales nearly exterminated, the whalers departed, leaving a people wracked by disease and accustomed to, and dependent upon, many southern goods. Into the vacuum created by the whalers' departure stepped the fur traders, and to pay for the southern goods they had come to regard as essential, the Inuit became trappers. Where once they had been poor but independent, they were now dependent and still poor, their ancient autarky destroyed beyond redemption.

Page 26:

"McClure and his men noted that these Inuit made extensive use of copper for making hunting implements and other tools: 

this knives, arrows, needles, and other cutting and piercing instruments were all made of copper--several speciments which were obtained--fashioned into shape entirely by hammering. No igneous power being had recourse to, it was surprising to see the admirable nature of the work, considering the means by which it was effected, and the form reflected great credit on their ingenuity and excellence in the adaptation of design. (Armstrong 1857:339-340).

The British and Eskimos then traded. One of the expedition members later noted:

They were all quite devoid of that mercenary spirit, and those strong thieving and other propensities so universal amongst the Esquimaux on the American coast[i.e. North Alaska]--the result of their contact with civilized man--being a few of the evils which invariably follow his footsteps over the world...They were quite ignorant that there existed any other people differing from themselves in manners and customs; and asked our party where they came from, and where their hunting ground was situated. Their entire occupation consisted of hunting and fishing, migrating to and from along this coast, fixing their temporary abode wherever success was most likely to attend their efforts; and appeared to be influenced by no other feeling than the acquistion of what was essential to their sustenance from one season to another, to afford them sufficient food and raiment for sustaining life and protecting them from the cold (Armstrong 1857:340)

The meeting--the first European contact and communication with this northernmost group of Copper Inuit--was brief. But from their written observations, it is clear that these explorers were extremely impressed with the Inuit's remarkable ability to survive in such a harsh climate, using ingenious tools and hunting implements made from the limited resources at their disposal. Since no trade items of southern manufacture had yet reached this isolated region of the Arctic, these people were totally independent and self-reliant. 

 

This was, it seems, Dr. Simpson's first experience, as well as the captain's, with the typical heat of northern Alaskan winter dwellings. Simpson kept revisiting Eskimo homes during the seven winter months of two years. He describes a healthy and happy people of apparently high longevity who, during the winter, lived practically naked — the children wholly so — in earth and wood dwellings that were seldom cooler than 70° F., who avoided all vegetable foods and salt, and who lived on fat and lean fresh meats that were undercooked or raw. Sweating in temperatures which, during the afternoon and evening, ran to 90° and 100° F., they drank ice water continually.

The only non-native “foods” the Barrow people used in Simpson's time were tea and tobacco, which they had been receiving overland and across the Bering Strait from China long before the Russian “discovery” of Alaska. The tobacco the Barrow people, like all Alaskan Eskimos, smoked in Chinese opium-type pipes, inhaling the smoke. They also chewed; but they did not spit, swallowing the juice instead. They did not, apparently, dip or snuff. Following are a few of Simpson's passages that bear on food and food habits, health and longevity:

“These people ... are robust, muscular and active, inclining rather to spareness than corpulence ... presenting a remarkably healthy appearance ... The expression of the countenance is one of habitual good humor ... The physical constitution of both sexes is strong ... Extreme longevity is probably not unknown among them; but as they take no heed to number the years as they pass they can form no guess of their own ages ... Judging altogether from appearance ... [one man] could not be less than eighty years of age ... There was another ... whose appearance indicated an age nothing short of seventy five. This man died in the month of April 1853 ... There is another man still alive who is said to be a few years older ...

Naturally, the Decalogue makes weary progress against the established Eskimo morality, supported as that is by the shamans and the whole system of tabus and fetishes. Since 1860, when Father Grollier made the first attempt to preach the Gospel in the Arctic, the road of the Christian missionary has been a hard one, strewn with the rocks of prejudice and ignorance. 

In the forefront of Christan missionary work in the North stands the Catholic Church. Among the Copper Eskimos alone we have three missions and. six missionary priests, as against a single Anglican missionary at Coppermine. Unlike the others, we live with the Eskimos, speak their language, and travel constantly from camp to camp. Yet the number of our converts is small, for we are a minority in the country, and the Anglican Church represents those with political power, the majority. We are the minority, and to be a minority among a primitive people puts one at a severe disadvantage, for the primite respects power and influence as he respects nothing else. To be a Catholic here in the Arctic often means to be alone, and nothing is more disturbing to the communally minded Eskimo than the prospect of being alone, being individally responsible. He is a tribe-minded man, and to go angainst the tribe, even when he believes he is right, is not in his nature. 

Also, with the Eskimos, religion is often as superficial as a coat of varnish, as is civilization. Even among Eskimos who have been long in contact with the wihte man's civilization, who have borrowed many of the white man's ways, the true Inuk is just beneath the surface and breaks through the gloss under slight provocation.

Then, too, theirs is a natural tendency to regard Christianity as just another, perhaps more powerful, medicine, a better magic than the shaman offers. Young Jimmy has just been confirmed, and to celebrate the event he rounds up the boys for a little poker game and takes his cronies to the cleaners. "Eh, eh!" the others will say, mindful of the recent sacrament, "Sakuiksingortok!"..."That's it. He has been made strong!"

To create in the Eskimo heart the radical change that religion should produce is not an assembly-line procedure, but a task that wants slow, patient work and the ability to smile in the face of apostasy and failure. Our hopes really rest with the chlidren, though of course we do our best for the souls of the present adult generation.

In some ways the Protestant religion seems to sit more comfortably with the Eskimo character. Luther would have been the Inuk's man, when he said: "Pecca fortiter, crede fortius"..."Sin strongly, but believe more strongly." Faith unaccompanied by works. That is the kind of deal that appeals to the Eskimo imagination, and despite its absurdity the Eskimos, used to the wandering arguments of the shamans, do not find it hard to believe. 

The Eskimo looks at the two religions. Both advertise the same God and promise the same reward in heaven. Which one asks the least? The Eskimo closes his left eye cunningly. Naturally, he is going to select the easier way.

Another stumbling block is the sacrament of confession. To unveil one's secrets, even in the sanctity of the Church, goes again[sic] the Eskimo's grain, for he has learned to guard them carefully. It is part of his code to keep things to himself. And the idea of penance doesn't appeal to him either. To be forgiven, after confession, the thief is told explicitly that he must restore the stolen goods, the bigamist give up his extra wife, the murderer make amednds to his victim's family. "No, no!" decides Inuk. The other religion will be quite sufficient, the one that can be outguessed.

Another advantage Anglicianism offers, from the Eskimo point of view, is the fact that the minister generally does not know the language well, but makes do with the kind of pidgin the British employ with natives in every part of the world. This makes it much easier to fool him, and even to mock him to his face, the kind of thing that kindles the Eskimo temperament. Alos, since the Anglican missionary resides at a faraway station, he visits his people once annually at most, and they figure that if they pray good and hard for a couple of days before he gets there that that will be enough. For the rest of the year they can forget it. 

Mind you, I don't for an istant suggest that the Anglican missionary condones this laxness, or is even aware of it in many cases. Certainly he would not knowingly leave as deputy preoachers in Eskimo camps fellows famous for theivery, blasphemy, and adultery.

Unpleasant though the subject is, one must mention too the sometimes rather uncharitable methods the Protestant missionaries have used in their Christian competition with us. For a long time they showed no inclination to bring the Word or the sacraments, even baptism, to the North. Then, when we began our efforts, they rushed into Burnside and baptized everyone, men, women, and children, right and left, without ten minutes' instruction or preparation. Page Henry Ford and the good old Detroit assembly line!

Sometimes they have unsed prejudice and hatred to strengthen their cause. It is difficult to believe that an archdeacon thought he was advancing the cause of Christ when he addressed the following appeal to one of our converts: 

October 1, 1929: 

To Billlie Kimeksina(Tracher)

I hear news not good. I hear Akorturoat[The Long Robes] steal Billie Tracher. No, I think Billie knows God's word. He savvy Roman Catholic not right. What he give you? Little cross? Little God with string to tie on your neck? Suppose lose him, God lost! Some men no master for himself, other men piga. [In good English, "some men are not their own masters, but somebody else's property, like dogs."] That way all Catholic Indians. Priest want to make Esmiko like that. He want make him. slave. You see make Eskimo like that. He want make him slave. You see Catholic Indiians: poor, igonarrnt, all time afarid. Long time I know priest. All time teach his people lies...

No go to priest prayer. He make trap for you, just like trap for foxes. If you go in his trap, he make you slave, make trap for you wife. LOOK OUT.

It is difficult to respect the sincerity of the author of this statement, is it not? And does it not betray a certain arragance, born of power?

The Anglicans have power in the North, because the first traders certainly retained something of what they had learned at their mothers' knees. They were Protestant, to a man, the early H.B.C. post managers, the Police, and others. The Anglicans have influence with established authority, and of course the Eskimos haven't failed to notice it.

But the faults of a few will never make us forget the virtues of the many. Thoes old-timers, gentlemen all, are dear to us, and they were never men to permit prejudice or bigotry to color their dealings with men. There are many now living, some now dead, and I salute them all. These were men who knew how to share the Arctic comradeship with a smile--men of the North--and meeeting them, any one of them, on some remote northern station, or out on the barren ice, was like catching a glimpse of the sun. 

Like the rising of the new sun, too, are the firm conversions we often see here. To watch an Eskimo pass endless hours struggling to learn the fundamental truths, to observe him trying to make the sign of the Cross, naturally inspires us, especially since we know that often he risks what he dreads--isolation--in order to enter the Church of Christ. 

I remember old Napaok--a good, leathery Eskimo of the old school, hunter and pagan of Minto. During my first visit to Victoria I met him out on the sea ice and introduced myself. 

"I am a missionary," I explained. "The Falla."

His old eyes studied the poetic sea horizon. "I have never seen a missinary until now," he said at last. "But from other Eskimos I have heard about the new God."

"Well, it is from Him I come," said I. "Would you like me to reach you?"

Napayok's answer came quickly, but I think it had been a long time in the making; all of Napaok's life, in fact. "Certainly," he said. "How should I call you? And what do I do?"

During the dark months that winter when the sun was in hiding, I passed hours in the clotted air of the snowhouse with Napayok, trying to teach him the words of God, trying to be as patient with hmi as. Iwould have been with a somewhat backward child in France.

"Our Falla..." he would begin, doggedly repeating the words after me, his ancient face wrinkled with effort, his old sea-paled eyes filled with aspiration. He learned the "Our Father" all right, but he never mastered the "I believe ini God..." It was tjust too long for him, I'm afarid. ANd I know that he went to his death still making the sign of the Cross starting on the right-hand side. It may have been because the Good Thief was crucified to the right ouf Our Lord. At any rate, Napayok could never remember that by tradition the left sohuld be first. There were many things he could not remember, but his heart was pure gold. After a longish lession on the sonwhouse he would sigh deeyl and say, leaning back, "Falla, I cannot learn anything, you see. Perhaps I am too old. Perhaps too stupid, too wooden in the head. But I believe what you believe. Is it not enough? I do not know very much, but I feel it is true. Now, could I smoke?"

When he died I was away on a trip, and I returned to find him sewn in his skins, weaiting for his Falla. I carride him back to the mission on my sled and buride him in the little cemetery there. He died a Christian, filled with faith, even though he stumbed over simply prayers and made the sign of the Cross backward.