Ethnology of the Ungava District, Hudson Bay Territory Part 2

The Innuit of the eastern sh.o.r.e of Hudson bay, the Itivimyut, informed me that the Innuit dwelling on the islands of Hudson bay, more or less remote from the mainland to the east, are termed Ki'giktag'myut, or island people. They relate that those islanders have quite different customs from the mainland people, inasmuch as their clothing consists of the skins of seals and dogs, rarely of reindeer skins, as the latter are procurable only when one of their number comes to the sh.o.r.e to trade for such articles as can not be obtained on his locality. The spear, kaiak, bow and arrow are used, and they have but little knowledge of firearms.

These people are represented as often being driven to greatest extremity for food. It is said that their language differs considerably from that of their neighbors.

The Innuit, as a rule, are peaceful and mild-tempered, except when aroused by jealousy. They are, however, quick enough to resent an insult or avenge an injury. They form a permanent attachment for the white man who deals honestly and truthfully with them, but if he attempts any deception or trickery they are certain to be ever suspicious of him, and it is difficult to regain their favor.

Their courage and ability are not to be doubted, and when they are given a due amount of encouragement they will perform the most arduous tasks without complaint.

THE INDIANS.

The Indian inhabitants of this region may be divided into three groups, differing but slightly in speech, and even less in habits.

(1) The Mountaineers, "Montagnais" of the early Jesuit missionaries, roam over the areas south of the Hamilton inlet and as far as the Gulf of St. Lawrence. Their western limits are imperfectly known. They trade at all the stations along the accessible coast. Many of them barter at Rigolet and Northwest river.

In customs they differ little from the Indians to the north of them.

Their means of subsistence are the flesh of reindeer, porcupines, and various birds, such as geese, ducks, ptarmigan, and grouse.

The habits of the reindeer in this portion of the country are very erratic. They are often absent from large tracts for several years, and appearing in abundance when little expected. The scarcity of the reindeer renders the food supply quite precarious; hence, the Indians rely much upon the flesh of the porcupine, hare and birds for their princ.i.p.al food.

Their clothing is of the tanned skin of the deer when they are able to procure it. As nearly all the skins of the reindeer are used for garments, few are prepared for other purposes; hence the northern stations (Fort Chimo) furnish great numbers of these skins in the parchment condition to be purchased by the Mountaineers, who cut them into fine lines for snowshoe netting and other purposes.

They procure the furs of marten, mink, fur beaver, muskrats, lynxes, wolverines, wolves, and foxes. A considerable number of black bears are also obtained by these Indians. By the barter of these furs they procure the articles made necessary by the advent of the white people among them. They are quiet and peaceable. Many of them profess a regard for the teachings of the Roman missionaries, who have visited them more or less frequently for over a hundred and fifty years. I was unable to obtain the term by which they distinguish themselves from their neighbors. That they are later comers in the region than the Innuit is attested by the b.l.o.o.d.y warfare formerly carried on between them, of which many proofs yet exist. The Mountaineers applied to the more northern Indians the term of reproach, "Naskopie." This word denotes the contempt the Mountaineers felt for the Naskopies when the latter failed to fulfill their promise to a.s.sist in driving the Innuit from the country.

It was impossible to obtain a satisfactory estimate of the numbers of the Mountaineers. My stay in their vicinity was too short to learn as much about them as was desired.

(2) The Indians dwelling to the southwest of the Ungava district differ rather more than the Mountaineers, in their speech, from the Indians of the Ungava district. They average, for both s.e.xes, slightly taller than the Naskopies. The men are spare, and have small limbs and extremities.

The cheek bones are also more prominent, although this is partly due to the thin visage. The women are disposed to be stout, and in the older women there is a decided tendency to corpulence. The complexion, too, is considerably darker. The men wear long hair, usually cut so as to fall just upon the shoulders. The hair of the women is quite heavy, and is worn either in braids or done up in folds upon the side of the head.

In their personal habits they are much more tidy than their eastern relations. Their dress differs but little from that of their neighbors.

The women dress in cloth made of material procured from the traders, and some of these appear respectable enough when so dressed. They have been so long in contact with the white people at Moose Factory, some of whom had brought their wives from home with them, that the women have imitated the dress of the latter. Certain of these women are skillful in working fancy articles. The men occupy their time in hunting and fis.h.i.+ng. The reindeer have in recent years become so scarce in the vicinity of Fort George that many of the Indians have left that locality and journeyed to the eastward, dwelling in proximity to the Naskopies, or even with them.

Both s.e.xes are mild and sedate, although the women are exceedingly garrulous when well acquainted.

These Indians are often employed to a.s.sist in the capture of the white whale, which ascends the lower portions of the larger streams of that district. They are the only Indians whom I have seen eating the flesh and blubber of these whales. The Naskopies will not touch it, declaring it to be too fat. The fins and tail are portions highly prized while they are helping render out the blubber of these whales at Fort Chimo.

A point of great dissimilarity between the Naskopies and the Little Whale river Indians is that the birch-bark canoe of the latter is much more turned up at each end, producing a craft well adapted to the swift currents of the rivers. The occupants are skillful boatmen, and will fearlessly face wind and wave that would appall the heart of the Naskopie. Sails are sometimes erected in a single canoe. At times two canoes are lashed together and a sail spread from a single mast. This double boat is very convenient for the traveler. These people are strongly addicted to the practice of polygamy; and while they are Christians externally, they are so only as long as they are within the reach of the missionary.

Among those who had come to dwell in the Ungava district were several who had, because of the opportunity, taken two wives. The missionary, E. J. Peck, suddenly appeared among them as he was on his way to London.

On learning of the conduct of the people he gave them a sound rating and besought them to relinquish the practice. They a.s.sented, and sent the second wives away until the missionary was out of the country, and then they took them back.

Girls are often taken as wives before they attain p.u.b.erty, and for this reason they seldom have large families. Two, three, or four children form the usual number for each family. They are satisfied if the first child is a male; and to the mother who delivers only female children a term of contempt is often applied. The women appear to be well treated, and occasional laxity of morals is not noticed among them so long as it is not notorious.

Their beliefs and traditions were not learned by me, on account of the presence of these people at Fort Chimo when other labors occupied my entire time.

Their purchases are made with furs of the same kinds as those procured in the Ungava district. The black bear is procured in great numbers by these Indians. They preserve the under lip, dressed and ornamented with beads and strips of cloth, as a trophy of their prowess.

The harpoon used in striking the white whale of their rivers is an implement doubtless peculiar to those people, and much resembles that of the Innuit.

(3) The third division of Indians includes those dwelling for the most part in the Ungava district. The total number of these Indians is about 350. They apply the term Ne ne not--true, ideal men--to themselves, although known by the epithet Naskopie, which was applied to them by the Mountaineers of the southeastern portion of the region.

They differ slightly in customs from their neighbors, but their speech is somewhat different, being very rapidly uttered and with most singular inflections of the voice. A conversation may be begun in the usual tone, and in a moment changed to that of a whining or petulant child. It is impossible for the white man to imitate this abrupt inflection, which appears to be more common among the males than the females. During ordinary conversation one would erroneously suppose, from the vehemence of gesture, that the speaker was angry. They are much more demonstrative than their neighbors, often shouting at the full strength of their voices when an ordinary tone would apparently suffice. That their voice is penetrating may be inferred from the fact that during quiet days it is not unusual for parties to converse from opposite sides of the Koksoak river, at Fort Chimo, where the river is nearly a mile and a half wide.

As certain words are spoken in a voice scarcely louder than a whisper, I did not believe it possible that they could understand each other at so great a distance, until I saw the people on the opposite sh.o.r.e doing what they were bidden by those with me.

When the women get together it is amusing to observe the eagerness of the old crones endeavoring to make their voices heard above the rest.

The clerk, while trading with them, often teases them until the entire number turn their voices on him, and the only relief he has is to expel them all from the store and admit one or two at a time, while the remainder throng the windows and shout at the top of their voices.

During the spring, when flocks of Canada geese are winging their way northward, the Indians will imitate their notes so closely that the birds do not discover the source until too late. Some of the party make one note, while the others imitate the other note. It seldom fails to beguile the geese to the spot.

Owing to the impossibility of getting a reliable person to teach me the language of these people I was able to procure but few words. The number obtained, however, is sufficient to prove that the people of this region, excluding the Innuit and whites, belong to the Cree branch. The Mountaineers and Little Whale river Indians belong to the same stock, and the difference in their language is due wholly to environment.

The Indians and Innuit of this region are more or less directly in contact. At Fort Chimo it is especially so. Here, as elsewhere, they do not intermix, an Indian never taking an Innuit wife or the Innuit taking a squaw for a wife. I knew of one instance where a Naskopie went to dwell with some Innuit camped near the mouth of the Koksoak, but after remaining away for a few days he returned to his own people.

SPECIAL ACCOUNT OF THE PEOPLE AROUND FORT CHIMO.

THE KOKSOAGMYUT.

The Eskimo with whom I was brought in contact at Fort Chimo were those belonging to that immediate vicinity. They term themselves Koksoagmyut, or people of the Koksoak or Big river.

The people who apply this name to themselves do not number more than a score and a half. There are but four families, and among these are some who belong to other localities, but now dwell with the Koksoagmyut. They consider themselves a part of the people dwelling as far to the north as the western end of Akpatok island, and to the east as far as George's river. The Eskimo dwelling between those points have similar habits, and range indiscriminately over the hunting grounds of that locality, seldom going farther southward than the confluence of the Larch river or the North river with the Koksoak.

Among these few natives now inhabiting the Koksoak valley we find the men to be above the stature usually ascribed to the Eskimo. All but one of the adult males are above 5 feet 8 inches. The smallest man is little more than 5 feet tall. All are well proportioned and present an exceptionally good physique. The females are also well proportioned, and, in fact, appear to compare well with females of civilized countries as far as their stature is concerned. The lower extremities of both s.e.xes really are shorter than the general appearance would indicate, and thus the body is somewhat longer. The great individual variation in the proportional length of the legs is doubtless the result of the way infants are carried in the hood on the backs of the mothers. In this constrained position the limbs were obliged to conform to the shape of the body on which the child, in a manner, grew. While the limbs are not decidedly curved, yet they are not so nearly under the body as those of the whites. In walking, the inner edges of the feet often touch each other, and, in a manner, tend to cause the boots to slip outward on the feet.

The head, hands, and feet appear fairly proportioned; although, as a rule, they have small hands and feet. The females have proportionally smaller feet than hands. The head may seem larger than it really is, on account of the flattened features of the face.

The average nose is large and flat, and the prominence of this organ is often diminished by the wide cheeks and overhanging forehead. In most cases the chin projects less than the nose. The average face is round and flat, but there are exceptions, as I have seen one or two persons whose faces were a regular oval, and with the exception of the flat front, seen from a side view, were as well formed as one will meet among other people.

The skin has the same differences of color as among white people. The greater number of people are moderately dark, but this depends very greatly on the season of the year. I have not seen any white people so much changed as these are by the exposure to the summer suns.h.i.+ne. In the winter they are confined to their huts and bleach to a lighter color.

A couple of weeks' exposure renders them scarcely recognizable as the same persons. The young children are usually lighter than the adults, although some are quite dark. The hair is coa.r.s.e, long and abundant, and always straight.

The few half-breeds seen at Fort Chimo are the young children of the male servants of the company, who have in two instances taken full-blooded Eskimo women for wives and who were married by the agent of the company. These children are quite pretty, the male favoring the mother and the girl resembling the father. With these, as with the children of natives, much depends on the cleanliness of the person.

The soot and other filth acc.u.mulating on their faces and hands, seldom washed, of course modifies the appearance of the exposed portions of the body. Some of the girls would be attractive enough if a copious amount of water was used to remove the ridges of dirt which are too plainly visible. The hands are often much disfigured from numerous cuts and bruises, which, when healed over, leave a heightened scar of a whitish color quite different in color from the surrounding tissue and often presenting an unsightly appearance.

By the time p.u.b.erty is attained the girls quickly change, and in a few years begin to show the result of their arduous life by the appearance of wrinkles, haggardness, and general breaking down, which, although it may progress slowly, is seldom recovered from.

Like the rest of the Innuit, the Koksoagmyut are usually peaceful and mild tempered. Among themselves affrays are of rare occurrence. Jealousy arouses the worst pa.s.sions, and the murder of the offender is generally the result. When a person becomes so bad in character that the community will no longer tolerate his presence he is forbidden to enter the huts, partake of food, or hold any intercourse with the rest. Nevertheless, as long as he threatens no one's life, but little attention is paid to him.

Should he be guilty of a murder, several men watch their opportunity to surprise him and put him to death, usually by stoning. The executioners make no concealment of their action, and are supported by public opinion in the community.

In the case of a premeditated murder, it is the duty of the next of kin to avenge the deed, though years may pa.s.s, while the murderer pursues his usual occupations undisturbed, before an opportunity occurs to the relative for taking him by surprise. Sometimes the victim is not overcome and turns upon the a.s.sailant and kills him. The man, now guilty of two murders, is suffered to live only at the pleasure of the people, who soon decree his death. That murder is not approved, either by the individual or the community, is well attested by the fact that the island of Akpatok is now tabooed since the murder of part of the crew of a wrecked vessel, who camped on that island. Such a terrible scene was too much, even for them; and now not a soul visits that locality, lest the ghosts of the victims should appear and supplicate relief from the natives, who have not the proper offerings to make to appease them.

Aged people who have no relatives on whom they may depend for subsistence are often quietly put to death. When an old woman, for instance, becomes a burden to the community it is usual for her to be neglected until so weak from want of food that she will be unable to keep up with the people, who suddenly are seized with a desire to remove to a distant locality. If she regains their camp, well for her; otherwise, she struggles along until exhausted and soon perishes.

Sometimes three or four of the males retrace their steps to recover a lost whip or a forgotten ammunition bag. They rarely go farther than where they find the helpless person, and if their track be followed it will be found that the corpse has stones piled around it and is bound with thongs.

An old woman at Port Chimo had but one eye, and this was continually sore and very annoying to the people with whom she lived. They proposed to strangle her to relieve her from her misery. The next morning the eye was much better and the proposed cure was postponed.