The Long Exile: A true story of deception and survival amongst the Inuit of the Canadian Arctic. Melanie McGrath
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fear of God, but none of her sermonising appeared to have the slightest effect on her eldest son. If there was a god in Robert Flaherty's life he was to be found in the woods with the bears.
So the boy grew up wild, and when Robert Henry returned to Michigan his son begged to go with him on his next posting to a remote outpost, the Golden Star Mine in Rainy Lake, Ontario. It was a Huckleberry Finn kind of a life and Robert Jnr took to it like a trout to tickling. For two years father and son camped out in the woods, hunting rabbits, tracking bear and learning woodcraft from the local Ojibwa Indians. During the long winter nights, the boy lost himself in the adventure stories of James Fenimore Cooper and R. M. Ballantyne and in the long summer evenings Robert Snr taught his son to play the Irish fiddle. Robert Jnr learned some sharper lessons from the Ojibwa too. Years before, miners and fur trappers had brought booze and misery into the lives of the Indians living in northern Ontario. The sight of strong, capable men staggering around begging moonshine off the miners crept across the young Robert's tender heart like a shadow. If this was what men called civilisation, then he wanted no part of it.
When Robert Snr's two years in Rainy Lake were up, the Flaherty family moved on again, to the Burleigh Mine back near Lake of the Woods. Deciding their son needed some formal education, Susan and Robert Henry dispatched Robert Jnr to Upper Canada College in Toronto. The college was run with the rigid discipline of an English public school. It was intended to whip the boy into shape, but only made a square hole for a round peg. Robert Jnr soon contrived to get himself expelled, returning to Port Arthur (now Thunder Bay) on Lake Superior, where the Flaherty family were then living and enrolling in the local school. Even there Robert Jnr chafed against any kind of formal instruction, preferring instead to spend most of his time with the English mining engineer and adventurer, H. E. Knobel, who encouraged the boy's fiddle playing as well as his fantasies.
It was through Knobel that Flaherty first heard tell of Hudson Bay, a remote seaway bitten out of the eastern Canadian mainland. Knobel had been canoeing there and had stories to tell of the rapids he had paddled, the portages he had passed and the Indians and Inuit he had met on the way. The young Robert was so taken with Knobel's stories of adventure in remote places that, after a final and brief flirtation with book learning at Michigan College of Mines, he gave up formal education altogether and went north, into the woods to prospect for ore, hoping, one day, to travel as far as Hudson Bay. When, in 1910, Sir William Mackenzie asked him to lead an expedition to the Nastapokas, Robert Jnr felt his destiny calling. He did not hesitate.
Taking his tent, his rockhound kit, canoes and an Indian guide, the 26-year-old Flaherty paddled along the Mattagami River north, across some of Canada's toughest portages, then followed the Moose River as far as the Hudson Bay trading post at Moose Factory in James Bay, a broad finger off the southernmost curve of Hudson Bay. At the factory, he stopped briefly to resupply, then took a boat to Chariton Island and hitched a ride on a schooner going north to Fort George. There he came upon an encampment of Inuit who guided him to the Hudson Bay post at Great Whale, otherwise known as Kuujjuarapik, a tiny settlement on the tree line, at the edge of the Barrenlands.
Flaherty was used to wilderness, but no wilderness he had ever experienced matched this. The Barrenlands made the deep, silent forests and rugged hills of his childhood seem as safe as apple orchards. He felt the flinty, lichen-painted sweep of the tundra and the great expanses of sea and ice and sky as a swelling in his chest. The starkness of the place enthralled him. It was as though every step further north was a footfall on a new discovery. The tundra rolled out, empty and uncompromised, all around him. If any land could be said to be the antidote to the diseased, corrupted, famine-ridden Ireland of his ancestors, it was here, where there were none of the tired overlays of human history, only the shallow sun and the shadows of low clouds chasing along the rock. Nowhere, not even in northern Ontario, had Flaherty felt more free.
He took on some Inuit guides at Kuujjuarapik and was soon as captivated by them as he had been by their land. These men understood the Barrens in a way Flaherty had never understood Michigan or lower Canada. Only now, in all this emptiness, did he begin fully to comprehend the fullness around him. He watched these men pull their living from it. He saw them moving over the fearsome weft of ice and stone as if it were a carpet and across the sea as if it were a lawn. He had grown up a witness to the demoralisation of the Indians who lived to the south. But these Barrenlanders were different. They still seemed in possession of a raw, unquestioning confidence, a strong, visceral simplicity which had long been lost at the tree line and, further south, in the hubbub of the cities. This huge, open terrain lived in them. You could not separate them from the environment, as the Indians had been separated from theirs. Without the Barrens, they would cease to exist. It dawned on Flaherty that he was witnessing something unique and precious, a window into an older and, perhaps, a better world.
The Inuit were not the first people to visit the Arctic. That accolade belongs to the Indians. As early as 5500 BCE, Indians had been moving from the forest on to the tundra in summer, following the migration routes of caribou, and they continued to move seasonally on to the Barrenlands for the next 2,000 or 3,000 years, until a change in the climate drove them back down south. It was not until some time between 3000 BCE and 2200 BCE that the Inuit crossed the Bering Strait, which was then a land bridge, into what is now North America, and spread eastwards until, by 1000 BCE, they had reached Labrador. The Inuit were the first people to occupy the Arctic permanently and they brought with them two technologies essential to their survival there, the bow and arrow and the kayak. From time to time they encountered Indians and when they did there were skirmishes, but for the most part they lived, untroubled, for 2,000 years or more until around 1000 AD when they had contact first with Vikings then with European adventurers, the best known of whom was Martin Frobisher, who arrived on Baffin Island in 1576 looking for gold. By the seventeenth century whaling ships from Scotland and North America were making regular forays into Arctic waters and overwintering in Hudson Bay. There they set up whaling camps to which the Inuit were drawn by the promise of paid work and by metal knives and, later, by rifles.
The Inuit were friendly towards Robert Flaherty, perhaps because they sensed his admiration for them. He was genial and gave off an air of integrity without ever being stiff or formal. Unlike most qalunaat he seemed genuinely keen to learn Inuktitut and the Inuit at Kuujjuarapik quickly got the sense that he saw them as equals and understood that, in the Barrenlands, it was they and not white men who were kings. His good manners, amiability and his fiddle-playing all helped endear him to them, as did his willingness to pay for the guiding and hunting they did for him. In the long history of contact between whites and Inuit, he was, they could see, someone quite rare. White men like Flaherty were hard to find in Inuit country.
From Kuujjuarapik, Flaherty continued north, and, after four months of travelling, he finally reached the Nastapoka Islands in January 1911. He and his guides set up camp and he began immediately to explore, digging through the hard-packed snow for rock samples and documenting everything he saw with photographs. He also took pictures of the men and women he encountered along the way. In their company, he began to feel both recognised and exposed. Their resilience, their competence and their good humour touched him. More than that, he felt drawn to their wildness and after only a few days in the Nastapokas he began to sense his destiny lay not in the rock but in these people and the way they made him feel.
After returning to Toronto to report his findings, Flaherty almost immediately found an excuse to go back up north. This time his aim was the Belcher Islands, an obscure cluster of rocks off the coast of Cape Dufferin, just south of the Nastapokas. The cape occupied an area the size of England and had a population of 200 Inuit, some of whom hunted walrus out on the Belchers. On the Nastapoka trip he had been told of the existence of a large island in the Belcher group whose tall blue cliffs bled when scraped and this suggested to Flaherty the presence of high-grade iron ore there. The island did not appear on any of the maps and there was no mention of it in any navigation charts, but Flaherty had witnessed the precision with which the Barrenlanders memorised their landscape and were able to recall its contours. He decided not to believe the maps but to put his trust in the Inuit instead.
The following year, he set out in the 63-foot sloop, Nastapoka, but was forced back to Kuujjuarapik by bad weather. Running low on supplies, he sailed south to Fort George to restock and when the sea froze over some months later he took off once