Kokhlik: The Mackenzie Inuit's Most Powerful Chief. A Documentary History 1866-1902

8/7/2019 Kokhlik: The Mackenzie Inuit's Most Powerful Chief. A Documentary History 1866-1902

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Kokhlik:1

The Mackenzie Inuits Most Powerful Chief,

A Documentary History1866-1902

Draft 1no maps or photos as yet;

some citations still to be entered;no translation of Inuit terms;

no bibliography.

Walter Vanast, editor

McGill University

Intellectual Property

Suggestions and Corrections Invited

[email protected]

1

Also referred to by whites as Kagly, Kahkilik, Kaxalik, Kaxalik, Quarlik, etc..


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Kokhlik, eldest son of Mimegnuk,

became the Kukpugmiuts senior chief in 1893.

The role had belonged to Toweachiuk, who suddenly that year

disappeared from the scene..2

Contrary to the habit of leading men,

Kokhlik had only one wife, Arnigasaq, until 1900,

when he added a younger one, Panniuyaq.

Kokhliks son-in-law Takochikina was

the Kukpugmiuts junior chief.

At some point Kokhliks wife adopted a boy, Kalukotok,

a young teenager by the time he spent the 1893-94 winter

with Anglican missionary Isaac Stringer

in the latters room at the mission at Fort McPherson.

The name ofKokhliks driftwood home at Kittigazuit

was Sukargluktoaq.

Kokhlik had skin ulcers (perhaps syphilis) in 1894,

and died in the 1902 viral epidemic with most of his family,

but his younger wife survived, married an Alaskan Inuk

and moved to Cape Smythe.

After Kokhliks death his nephew Ovayoak became chief.

Newborns who received Kokhliks name-spirit after his death include

Peter Kakhlik and Sambo Kakilik

2

As there are no detalis, it may have been illness, an accident, or a murder,


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Kokhlik:

A powerful chiefStefanssoni

Long ago the chief had much power. No one could sell deer meat without the chief's

permission. This agrees perfectly with Leavitt, and Roxy explicitly says that Kaxalik had

this power, though the chief has no such power now.

It was Firth who made Koklik Chief

(As Roxy told it, but he was an unreliable source)

Stefanssonii

,

[R. says] Roxys father was the last real chief . . . 3K. [i.e. Kokhlik] was made chief by

Firth4 [Palssen, p. 117. [Missing from AMNH.]

Kokhlik cared

for his peoples welfare.

Whittakeriii

Of organized government there is no sign. There are headmen in most settlements, often

self-appointed, through superior ability as hunters, or greater intelligence, or more brazen

self-confidence . . . [One such] man was Kakilik, called chief of the Big River Eskimo.

Nervous and excitable, easily taking offence, but jealous of his people's welfare. Yet he

did not pretend to rule over them, but had great influence, perhaps by reason of his

temper in the council. Even this council was not a constituted body, but an informal

meeting of the hunters, to consider migrations, distribution of territory for trapping,

fishing rights, &c., though most of these things were matters of heredity. [74]

3WV: This assessment may have more to do with Roxys tendency to glorify his own and his

familys past then with the real facts. For both whites and natives, Kaxilik was the most powerful

chief in memory.4

Firth: the H. B. Co. trader at Ft. McPherson in the early 1890s, when Kaxilik (also writtenKokhlik at the time) became chief.


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III

Kokhliks Family and House

Mimegnuk, Kokhliks father,

was always referred to as Okgunam anota,

i.e. father of Okguna. his daughter, rather than by his own name

(a standard practice among the Kukpugmiut.)

Stefanssoniv

Mimirnak5 . . . was known as Okgunamanota, from his eldest daughter.

His next eldest child was Karlik6

. . . He [Karlik] was the most prominent man in the

Mackenzie community . . . yet Mimirnak was never referred to as Karliks [father], but

always as Okgunaks. Mamayauk . . . lived near Mimirnak from birth until she had been

married over two years, yet she never knew what this mans name was until after his

death.7

Kokhliks wives,

Arnigasaq and Panniuyaq

Stefanssonv

Qarlik: [had as senior wife] Arnigasaq, [and as junior] Panniuyaq who is now the wife of

Aqivianna at Cape Smythe. . . .[They lived] between Baillie and Mackenzie.

5 re Mimirnak, VS adds: the bearded man photographed by Stone in his report.6 re Karlik, VS adds: also photographed by Stone, the one with two large labrets. [ed: various

authors wrote this name as Kokhlik, Kaklik, Kaxilik, etc.]7VS adds: The Kavariagmiut and Kinigmiut, and perhaps other Alaskans had this same habit.

The custom has grown into disuse the last twenty years under the combined influence of Alaskansand whites in the Mackenzie. AMNH, all of this,p. 365; Palssen, only the last sentence, p. 298.


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Kokhliks Son Angochinaong,

[I must put in a note about him]

Sukargluktoaq:

Kokliks house at Kittigazuit

Stefanssonvi

Sukargluktoaq was [the name of ] the house of Qarlik at Kittegaryuit.

IV

Early Mentions of Kokhlik:

Father Petitot and the Earl of Lonsdale.

1868

Oblate Father Emile Petitotvii

1868, 06, 26. [193] A ce moment il sest fait parmi les embarcations esquimaudes un

mouvement auquel je ne compris rien tout dabord. Je vis une barque, celle qui portait la

famille de Mimirnak, se dtacher des autres et s carter, tandis que le conjureur Avan et

le fils ain de Mimirnak se rapprochrent de mon canot. Mais en mme temps mes deux

htes et le vieux Kroanark oprrent la mme conversion, poussrent leur krayak entre

mon canot et le krayak des deux premiers et le saisirent des deux cts, comme sils

eussent voulu le dfendre. Puis, le chef Upik, ayant donn lordre de repartir, mes

protecteurs lchrent mon canot, en me disant de les suivre de prs.

A peine avions-nous fait quelques pas dans le chenal du Mackenzie, que des pleurs et des

cris se firent entendre au confluent des deux rivires, lorsque lumiakde Mimirnak y

dboucha. Tout sexpliqua alors: le petit enfant malade venait de mourir, et on avait dj

procd ses obsques. Le frre de lenfant [Karlik] et le conjureur mavaient accost

dans un mauvais dessein, et mauraient peut-tre fait un mauvais parti sans mes deux

protecteurs et le vieux Kroanark, qui staient empresss dentourer mon canot.


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1888

The Earl of Lonsdales visit

Lonsdale met the Kukpugmiut in the Eastern Delta, but much of his account may not be

true, as others reported that he had abandoned the journey north from McPherson very

quickly because of the mosquitoes. He later blamed the trips ending on the lack of

courage of the HBC clerk, Joseph Hodgson, much to the latters distress, as he had no

qualms about going to the Inuits home terrain.

What is true is that Lonsdale took (or somehow got possession of) a photograph of the

Kukpugmiut lined up in front of the HBC warehouse at Fort McPherson, and in this

Kokhlik and his wife are clearly visible. Toweachiuk, or crooked nose, is likely the tall

person wearing a metal visor and hiding his face,

Fort McPherson

[I must put in the group photo with Kokhlik and his wife]

Lonsdale and Kagly in the Eastern Delta (perhaps)8 [source?]

A very nice big fine man Kagly by name giving me [i.e. gave me] a pair of waterproof

boots. This man turned out to be a real brick9 after & I found our pal and companion de

voyage and himself were the two councilors & of more importance than the chief. [62]

[The earl entered a number of dwellings at night, without warning, while people were

sleeping. When a man lunged at him with a knife, he knocked the assailant down.] At

this moment George [Greenland] the interpreter hearing the noise came up and next

minute my Huskie Pal and Kagley before namedthe latter two having been told by the

one on watch he had seen me go to his tent and as they knew the man to be a dangerous

man having killed a white man and several Huskies came to help me. They each had

8 The Earl claimed he met the Eskimos at the mouth of the Anderson River, but the encounter was

probably at Kitigazuit, if it occurred in the Delta at all. See, for example, the Count de Sainvilles

story of how the Earl abandoned the trip into the Delta. [I must provide the exact citation].9

A brick: a good, dependable person.


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pistols. I told them what happened and they had high words with the villain, took his

knife away from him and gave it to me. . . [The local people quickly pointed out that the

man was not one of them, but a Fort Anderson Eskimo]. [62]

[The Eskimos turned hostile to Mr. Hodgson, the HBC trader, because of his prices,leading the two white visitors to leave at once]. When I told them I was going they were

very sorry and said they would bother Hodgson no more. I told them we did not care for

that but wanted to take advantage of the wind.

They begged me to stay and Kagley gave me a Kiack complete with Harpoons, knives,

etc. etc. just ready for whaling to show his good feelings. . . I however decided to go for

another reason. I found the tribe very dissatisfied with their chief, most wanting Kagley

as chief and they wanted to take advantage of the chiefs rudeness to Hodgson to have a

row.

Not wishing to be in that I decided to leave so though 4 A.M. in the morning we sailed

away accompanied by Kagly our pall and a dozen others to bid us fare well. They all

came down but the chief and shook hands and begged me to stop or come back, but I

would not. [p. 64]

V

The Isaac Stringer Mission Area

Part A: 1892-1894

Anglican-Catholic competition:

Kokhlik built ties with Stringer and rejected the Catholic priest.

1892

In 1892 met Kokhlik and his wife, but Stringer does not mention them by name.

Toweachiuk, then still the senior chief, did appear in his diaries, but only because the

man had befriended Father Lefebvre, the Oblate pries, and was taking him north to


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Kittigazuit in his umiak, or womens boat. Though many Inuit left Fort McPherson

shortly after the the the HBC steamerWrigley arrived and dropped off its wares, Kokhlik

and his people stayed for a while.

While the Wrigley was still at McPherson, several of its white passengers (an HBC

inspector and a female tourist) took numerous photographs of Kokhlik and his people. So

for that year, rather than a written account, we have enormous detail of what the

Kukpugmiut wore day-to-day, and what to special occasions, how they moved during a

dance, what their tents and kayaks and umiaks looked like, and how they were set at the

edge of the water for easy escape. The Inuit always set up camp at the bottom of the high

bank, the Gwichin (who visited the post at about the same time) at the top. The

photographic material is so large it would itself make for an article.

1893 or so

Itaarktjiak [probably the same person as Toweachiuk] died

and Koklik became chief

Stefanssonviii

1906, 10, 05. [SP] Roxy corroborates, in a measure, Capt. Leavitt's statements as to

chiefs at Kopuk. He says his own father (Itaar'ktjiak)[ed: Teowachiuk, perhaps?] and

grandfather were chiefs there. When his father died, Oaiak's [Ovayoaks] uncle, Kax'alik,

became chief . . .[AMNH, 168]

1893 Summer,

Kitigazuit

IOS

1893, 08, 03. [Kit.] [A] Man came in kaiyakfrom Kokhlik, asking me to go to his tent

right away. . . Quite a crowd came down to the shore to see us. Kokhliks noble, manly

form was amongst the first. . . Husky boys helped mine to carry things up and pitched our

tent beside Kokhliks. Stood around and looked at Huskies and they looked at me. Had

cup of tea in Kokhliks tent. Gave Kokhlik some tea to distribute.


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1893, 08, 04. [Kit.] Shortly after midnight the dance ceased for a time and tea was served

to all. It was made from what I gave to Kokhlik for all the Huskies. I went over to the

council house . . . [a male dancer became increasingly frenetic] I thought at times it was

time I was getting out, especially when he began to get close to me and the eyes of many

were turned to me. Sometimes also he brandished a knife. . . The assuring glances of

Kokhlik . . . made me feel more at ease.

1893, 08, 06. [Kit.] Sun. Had talk with Kokhlik.

1893, 08, 08. Had supper (Kokhlik with us).

Afterwards Kokhlik made up his drum. Big dance and medicine-making tonight. All who

can dress up in their fine clothes and sally forth to kajigi in their best.

1893, 08, 10. Big dance going on. Boys came in later and described how Kokhlik and

Toweachiuk went through performances as loons.

1893, 08, 22. I had Kokhlik the chief in to dinner, and asked him if he would let his boy

[Kalukotok] come with me to the fort for the winter. He said he would speak to his wife,

as she had adopted him [from her daughter, the wife of young chief Takochikina]. After

dinner his wife said she was willing.

1893, 08, 23. After breakfast the chiefs called me into Kokhlik's tent to take account of

those who received tea and tobacco in debt. After that I had cup of tea with them.

1893, 08, 24. I had a talk with Kokhlik about the boy I am taking with me, and then we

left.

IOSix

Then a man came from the main village saying that the chief, Kokhlik, was waiting for

me and wished me to go on there. So we went on to the village and were met by a great

crowd of men and women and children. Then I had to go through a great handshaking

process. Some were shy and held back. They have hardly got into the way of shaking

hands yet.Well we got through that and then we pitched our tent next the chief's, right in

the centre of the village and here we have been ever since.

IOSx


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We reached the village on Aug. 3rd. We were welcomed by the chief Kokhlik and a

crowd of Huskies at the beach. As we approached I heard them singing swatches of a

hymn I had taught some of them at the Fort.

Some of the ones I passed on the way to the centre of the village, where the chief was,

insisted on my going to shore to see them. But the chief sent a man in a kaiyakto hurry

me up lest I should decide to camp with them. As we went into the little bay or channel

on which the village is situated it was quite windy and the Huskies said they expected to

see us go down. We took a lot of water in the canoe but got safely in. I pitched my tent

right beside Kokhlik's in the centre of the village and there I stayed for three weeks.

I am taking a boy up to the Fort with me. His name is Kalukotok and [he] is an adopted

son of the chief (Kokhlik) and a real son of another chief, Takochikina. I hope through

him to learn something more of the language.

IOSxi

Let me assure you that there are some fine people amongst them. The chief, Kokhlik, is a

gentleman after his manner. There are many kind-hearted people and in fact I think there

is some redeeming feature about almost all these natives if you can only find it. I admit

that it is sometimes hard to find. But they are good material to work on.

IOS10

Reached Kittigagzyooit (the Husky Village) on the 3rd

of August. As we approached I

could hear them singing one of the hymns they learned here in the summer. It was

blowing hard but their singing could be heard above the storm. Then they cheered and the

first party we came to insisted on our going ashore to see them.

Then a message was bought from the chief-Kokhlik-across the channel that he was

waiting for me. When we reached there we received a hearty reception and a generalhand-shaking took place. I pitched my tent beside the chiefs (Kokhlik) right in the centre

of the village ..

10

IOS to Bishop Reeve, Letter of 1894, 01, [nd], from McP.


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The chief, Kokhlik, was very kind to me, and sometimes when it was cold in my tent I

would sit in his camp by the fire and I got to feel quite at home there. Several spoke to

me about building a house and said they would help me. I had a talk with the three chiefs

about it and next summer if all goes well I shall build some sort of a den. Of course it will

be after the fashion of the Huskies homes and nothing very elaborate. It would be much

better to have some sort of a house (in which I could have a fire) to live in while there. A

tent is all right in warm weather, but it is miserable in cold.

On August 24th

all prepared to leave for the different hunting grounds. Our party came up

the river about fifty miles to hunt deer and I came with them. I took with me a boy

belonging to the chief. They did not care to let him go and I did not urge it. But they said

I could have him for this winter. So Kalukotok came with me. He is about fifteen years

old and a good all round specimen of an Eskimo.

IOSxii

One of the things that encourages me the most is that I have a real live Husky boy living

with me and that his friends were willing that he should come with me. It seems hard for

the Huskies to part with a boy. I felt that it would be hard to get one.

The priest tried to get different ones this last summer and the summer before, but failed.

I asked the chief Kokhlik (who adopted the boy) if he would let him come with me for

this winter. He said his wife (who is the boys aunt) was master of the boy, but he would

speak to her. The next day she told me with tears in her eyes that I might have the boy for

this winter. It would be hard to part with him, she said, but she knew it was for the best

and she could not refuse this, the first request I had made of them. So it was decided that

Kalukotok should come with me. [27]

1894 springStringer went north in the Delta, taking Kalukotok along,

and found the Kukpugmiut at Iglogzyooit in the Easter Channel,

between Tununiak and Kittigazuit.

IOS letterxiii.


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[Letter sent from McPherson in early May]. I hope to stay with the Huskies till the river

breaks up and then to go with the chief wherever he goes, and come up with him [to

McPherson] in his boat in June. He has invited me to visit them and I am restless to be

amongst them again. My boy, Kalukotok, goes with me.

IOS letterxiv

We started [from Fort McPherson] on May 14, and took just a week to reach the

Eskimos. They were encamped on the river, about a day up from their winter village,

which is also their summer village (Kittigagzyooit).

It did one good to see how hearty they were in their welcome. As soon as they saw who it

was one chief [Takochikina] and the wife of the other [Kokhlik] (who was off hunting)

came running out at full speed to meet us.

This time I think it was no mere curiosity or love of gain that prompted them in their

welcome, but a real hospitable feeling of pleasure.

The chief, Kokhlik, had sent me in the winter a hearty invitation to visit them this spring,

so of course I went to his tent and have been with him ever since . . .

I am very glad that I made this trip, and I think it wont be lost time.

The chief, Kokhlik, is a fine man and had done much to make the visit pleasant

providing me with the best of everything that could be obtained.

By living with him I have not been bothered as much as usual with requests for all sorts

of things. The requests would have been mostly useless anyway and I suppose they knew

it, for I took very little with me.

Stringer moved into Kokhliks tent, where the chief and his wife paid him much

attrention, but it was not because they wanted to learn Christian ways. Rather, they hoped

Stringer would function as a trader and live as such in their midst. The missionary had

several times visited the whalers at Herschel Island and the two hundred Nunatagmiut

(Alaskan Inuit) who had since 1890 come to work for them. So that raised concern for the

Kukpugmiut, as he might settle among the Nunatagmiut rather than themselves.


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IOS diary

1894, 05, 20. [As we arrived at Iglogzyooit] Takochikina and Kokhliks noolia [wives]

came out to meet us, running as fast as they could as soon as they saw who we were.

Shook hands all around and it was a real pleasure to meet all the old faces. They seemed

pleased to see me. I went into Kokhliks (the chiefs) tent and soon many crowded in and

asked questions and chatted away at a fearful rate. I had . . . fresh meat and tea. . . .

Kokhlik is off hunting deer. . . . [He] came home while I slept.

1894, 05, 24. Kokhlik is very attentive to me. . . . I find living with the Huskies much

better than if I were in a tent of my own. I am not much bothered by requests. I have

more time to myself; no hangers-on to kill the time uselessly, and I learn more of the

language and the customs of the people. It is not unpleasant living with them and I

havent been troubled with vermin yet.

Kokhlik told me I was just like a Kookpugmioot. He says that George Greenland does not

understand the Kookpugmiootlanguage. As I write he and his wife are watching me

attentively.

He tells me in answer to my wish to learn their language and to teach them, that some

were saying that if I were to bring tea, sugar, and tobacco that they would do all they

could to help and learn.I tried to tell him that I was not a big [trading] master and did notcome for that purpose. I hope they saw it [i.e. understood it]. I asked where I would get

all these and he said he didnt know. It was only what others said, not he.

Alcohol

At Iglogzyooit Stringer observed the effect of liquor brought by Nuntagmiut from the

whalers at Herschel Island. The liquor was used in trade or to obtain permission to hunt

in the area.

1894, 05, 25. Three sleds came . . . they brought whiskey. I saw three bottles in our tent.

As I write they are beginning to drink and feel a little lively. Kokhlik gave me his rifle to

keep, apparently feeling his irresponsibility. . . [He told me,] just before beginning to

drink, that the Kookpugmioots would never drink too much. The Noonatagmioots might,


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but they would never. Dear me! . . . Kokhlik behaved with dignity even though he drank

some. Tonight he says he is never going to drink anymore. I hope he will keep his

resolution.

1894, 05, 26.S

un. Most of the men seem to be working some. I told them it wasS

unday,but Kokhlik says that they are in such a hurry to get away from here that they want to

work at their boats and canoes.

1894, 05, 28. Had a good deal of singing and reading with some men who were in. Ate

flour soup with them. They seemed much interestedKokhlik especially. When I read

the 10 Commandments he asked me if the captains at Herschel Island knew them and if

so, why they did not keep them. . .

While eating, I heard that Kokhlik was going to leave [for Tununiak] . . . Started out 8

p.m. We had twelve sleds including mine, which brought up the rear. Two oomeaks, three

kaiyaks, half a dozen front quarters of deer meat, whale blubber and meat, tents, and all

the accoutrements of two families and myself were packed on. My four dogs were put

ahead.

Kokhliks wife went ahead and called the dogs. The other wife [belonging to another

man] took the leading line. I was not given a line, but was told to drive my dogs only. We

had a sail on the front sled, and as we had a fair strong breeze it helped us greatly.

The men and boys were harnessed to lines, and ten dogs were hitched along the sides.

Still, the load was heavy and we went slowly.

1894, 05, 31. Kokhlik decided to start for Toononiak . . . Kalukotok and I took the sleds

with the dogs on the ice, and the others went in the oomeak.

1894, 06, 01. [Tun] Kokhlik killed about 40 geese, the others not so many. . . Had prayers

with several men in evening, and told them tomorrow was Sunday. They could not give

up the hunting tomorrow, though, and said that if I did not work it was good and right,

but they thought they would have to work. They would not work on Sunday at the Fort

[McP], but here they seemed to think it was all right. Kokhlik said they did not

understand yet, but after a while they would keep Sunday.

1894, 06, 02. Sun. [Tun] Kokhlik came home . . . and reported killing many geese.


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1894, 06, 05. [Eastern Delta, two days s. of Tununiak] Came to the first pines. Just before

this is a place where Kokhlik told me a tribe, now extinct, lived long ago. . . [We camped

further upriver] We have a good bare spot, and have Kokhliks new tent up.

1894, 06, 09.S

un.. Kokhlik and I went up on the hills and had a good view of the river.Opposite us the ice in the center of the two large rivers which we can see is still intact,

but further up it is broken, and still further up there is open water.

1894, 06, 12. Kokhlik got a good deal ofmachutroots today, and I relished them.

1894, 06, 16. Sun. Saw a beaver. . . . Kokhlik . . . speared him.

1894, 06, 17. Two boatsMimegnuks and Kokhlikskept on in Central Channel.

1894, 06, 20. Found a goose nest with four eggs (grey goose). These Huskies do not eat

eggs on account of some superstition. They think they would be sick if they did.

However, Angochinaong, after asking his fathers [i.e. Kokhliks] permission, ate some

[ed.: afterStringer had fried them].

1894, 06, 21. [Upper Delta] Kokhlik and Angochinaong shot several grey geese and

killed several rats. Came to Central Channel again.

1894, 06, 23. Sun. [Lower Peel River] Camped at Nelson Fishery . . . Kokhlik got one

tremendous fish, more than a yard long.

1894 summer at McPherson:

Kokhlik and his people rejected the Catholic priest

IOS diary

1894, 06, 27. [McP] Down to Kokhliks tent.

1894, 07, 02. [McP] He [Kokhlik] and some others came into the archdeacons room and

told us that they had determined not to go to the Roman Catholic mission any more [as

the priest had lost his temper with them]. . .

1894, 07, 03. [McP] Had chat with Kokhlik.

1894, 07, 06. [McP] Before Eskimo prayers I was down to Kokhliks camp and had flour

and beans with him.


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IOS letterxv

This spring a number of Eskimos came here as usual. The archdeacon and I have been

doing what we can to teach them.

George Greenland has not been as satisfactory as one would wish. A week ago Sunday he

got them to attend the priests service.

The priest told them when he would the bell the next day, those who wished to be saved

were to come.

Well, next day when he rang the bell none came and when a few stragglers happened in

after a while he became angry, tore an Eskimo book in pieces and threw it into the fire,

saying that was the way the Eskimos would be burned if they went on as they were going

(meaning, I suppose, coming to our mission).

The Eskimos were frightened.

But while this [p. 9] was going on the chief (Kokhlik) and several others came over and

told the archdeacon and me that they had decided not to be on the fence any more and

would have nothing more to do with the priests.

Then the frightened Eskimos came in and described the scene with the priest. [8]

Whittakerxvi

Ed.: This is hearsayWhittaker did not arrive at McPherson until July 1895

When the Eskimos came to Peel River they encamped, as usual, along the shore, below

the high bank. Pre Lefebvre went among them, inviting them to a service at their

mission, saying the bell would ring [and] then everyone must come. When the bell rang,

no one responded. After a reasonable time, the chief Kakalik and his wife went up to see

what the priest would say. He [i.e. Father Lefebvre] flew into a rage, and taking some

paper he crushed it and threw it in the fire, saying If the Eskimos do not come to my

service to learn about God, they will all be put in the fire and burn up like that paper.

This exhibition of temper did not impress the chief, except to make him hostile. He left

the priest, and going to Mr. Stringer, related what had occurred, and said his people


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would henceforth listen to his (Mr. Stringers) teaching. He also told the priest not to visit

the Eskimo settlement again, as he could not be responsible for his safety. The warning

was heeded, and shortly after the Roman mission at McPherson was removed to Arctic

Red River, and devoted exclusively to the Indians of that region. No serious attempt was

again made by them to reach the Eskimos for many years. [p. 4]

While in this case [i.e. the confrontation with Father Lefebvre] the chief spoke for his

people, he had in reality no authority over themrather, an influence as a man of

substance and of judgment, also as being a subtrader of the Hudsons Bay Company. [p.

4b]

During all the early years of our work, the Eskimos regarded us with scant confidence.

The incident of Chief Kakiliks preference for Mr. Stringers presence and teaching over

that of the priest, about 1894, was the first expression of confidence. [p. B70 or aa]

VI

The Isaac Stringer mission era,

Part B: 1894-1901

At the very time that victory for the Anglican side seemed in hand, Kokhlik was deeply

offended by a social slight at Fort McPherson. He had let his son Kalukotok live at the

mission an entire winter, but when he approached the mission one evening, he was told

by one of its native assistants that he could not go in because the mission people were

eating. From then on, he stayed cool toward the Christian faith, though he always

remained courteous toward Stringer.

Kokhlik offended

1894, 07, 14. [McP] Had Eskimos up to church. All present but Kokhlik, who seemed to

be buffed because Wm. Smith told him not to come over to the mission because we were

eating. . . . I spoke on the liquor subject.


18/34

That summer at Kittigazuit:

Kokhlik made Stringer adhere to Inuit rules.

IOS

1894, 08, 07. Kokhliks son Angochinaong was very ill.

1894, 08, 09. Called to see Kokhlik.

1894, 08, 12. Sun. The Huskies spent a good part of the time drinking tea. Kokhlik

treated them to it.

1894, 08, 13. Peter [i.e. Peter Tsul, Stringers Gwichin employee] started to make net for

Kokhlik. I spoke about starting to build a small house for myself, as they had mentioned

it yesterday. Kokhlik said they never cut logs while whaling as they were afraid of beingsick, and besides they would not catch whales. . . I suppose it appears a matter of

importance to them and it seems wise not to offend their consciences.

1894, 08, 15. Kokhlik and several others in my tent talking.

1894, 08, 17. As Kokhlik was ready to go out after whales today, I was about to walk

between his kaiyak and the water when he stopped me, saying that the Huskies did not do

that, as it would be bad luck.

1894, 08, 18. The two chiefs, Kokhlik and Takochikina, were in my tent and were asking

about my house. I said I wished to begin it soon, only they objected.[Eventually] They

said I might go on with it, so long as I did not put the clay on. So after dinner I began

digging holes for the posts . . . Some [Eskimos] objected . . . The whales would not come

or be killed, they said. I quoted Kokhlik and they at once quieted down.

1894, 08, 20. It seems that Tegekchina was working at some iron work-a spear or

somethingand was told not to, as they object to it while they are whaling. Kokhlik

(chief) also told him not to, but he still persisted in it, and Kokhlik became very much

excited and ran out with his knife and ripped up Tegekchinas canoe cover. Takochikina

told us that Kokhlik was loading up his rifle when the women called him and he took the

rifle from Kokhlik. I did not see any of the performance.

1894, 08, 22. Gave out a good deal of medicine. Following is a partial list.


19/34

Two cases ofkidli (syphilis)-four blue pills to be taken two at a time several days

apart. Lotion of sulphate of copper to be applied to ulcers (Kokhlik and Owinachiuks

wife). Three cases ofPoopiktoak(itch) . . . (Taligoaks wife; Kaloomina, and Nunoona).

1895 spring.

Kokhlik had been living in a house at Herschel Island

and left for Tununiak and the annual spring journey south through the Delta.

1895, 04, 19. [HI] Had service with Eskimos in house where Kokhlik lives.

1895, 04, 23. [HI] Kokhlik and 4 or 5 other Kookpugmioot started for Toonooniak. 5 or 6

sleds from the ships also started for the same place to get meat.

1895, 05, 30. [Tun] Reached the village and were led up to Kokhliks tent.

[Are citations re Kokhlik from the spring journey missing here? Check!]

Stringer did not mention Kokhlik in the 1895 summer at McPherson, and it seems

the chief stayed away. [check!]

1895 summer at Kitigazuit

Stringer had put up a mission hut the prior year, and left logs inside for further building

and these were missing when he returned.

1895, 08, 09. Chats with both chiefs [Kokhlik and Takochikina].

1895, 08, 13. Paid Kokhlik off for trousers etc. Kokhlik said the people took the wood

from the [mission] house last winter when he was away. He and others promised that no

wood would be taken again. Eight logs are left inside the house.

The 1896 summer at McPherson

Whittakerxvii


20/34

Kkilikh, the chief, and one or two more families came today, not having been to Red

River [where the Oblate priests run a mission and trading post]

The 1896 Summer at Kitigazuit

SAS

1896, 08, 03. Went up to council house where the chief and many men were working

away making instruments of all kinds which they use. All were dressed in fur suits turned

inside out. All seemed pleased to see me. The chief and his brother did not partake in the

feast but kept on at their work.

His wife soon brought a fish on a stick (the way in which it had been roasted). He held

out a small smooth log and it was then placed on that. He went at it with all his fingers

and in a dextrous manner partook of as much as he needed then passed on the log with

rem[ainder] to his brother. He ate what he needed and then passed the rest to one of the

men. He finished it without the slightest trouble and gave the bones to a dog and her pups

who were in the corner of the council house.

IOS

1896, 08, 03. We three [Isaac and Sadie Stringer and Charles Whittaker] went to council

house and shook hands with all there. About 20 men in council house. Kokhlik the chief

and Kooatook in center.

1896, 08, 05. Kokhlik asked if we would allow our boat to bring in some whales and

Whittaker took it out accompanied by three boys.

1896, 08, 06. Kokhliks wife gave me another fin off the whale brought in.

Kokhliks drunken rage

IOS

1896, 08, 14. A Noonatagmioot, Amegnuk . . . arrived with liquor . . . Soon the chief,

Kokhlik, came up to our house with a whiskey bottle in his hand. He was under the

influence of liquor and sat down beside me and asked for a pipe from me. He made a


21/34

great harangue, telling us that he had taken liquor, but was not drunk. In the meantime he

had handed the bottle to Whittaker. In it there was still about a spoonful of liquor, which

Whittaker emptied on the ground.

The chief, seeing this, became very much enraged, seized the bottle, and broke it withtwo crashes over the fire poles, asked why we did that, and showed his rage in an

unmistakable manner. It was in vain to explain that the chief had apparently given the

bottle to Whittaker. He stormed away ferociously, ordered us away from this place, never

to return again. His wife came in then and tried to quiet him, but this seemed to make him

worse.

Before this his maledictions were rather general, but now he applied himself more

particularly to Whittakercame up close to him, said he was not afraid, and Whittaker

said coolly neither was he afraid. Kokhlik spoke of using knives to settle the matter and

looked around for a knife. Whittaker said no. The chief said guns, then, and rushed for

Whittakers tent to get his rifle. Whittaker stood in front of his tent and then a struggle

ensued. The tent fell down. Whit got the chief over against the post and got his arms

around the chief and the post and held him. The chief gave his labret to his wife and then

struggled to get free.

I then called for some men who were standing outside the council house looking towards

our house. They were about 75 or 100 yards away, but in less than a minute they were

with us and half a dozen of them seized the chief and held him. He struggled and raged

and called out omunga muki etc. several times. They took down some of the house poles

and bore him out on their shoulders, he pounding them with his fists and struggling to get

free.

After about five minutes he and the young chief, his son-in-law Takochikina, returned

alone. He was subdued then, and assured Mrs. S. and me that he had only the kindest

feelings towards us. After a while he enquired forWhittaker, who had retired down the

hill, as both the Huskies and I thought it was well for him to be out of sight till the chiefs

crazy fit should assuage a little.


22/34

The women showed great sympathy for Mrs. Stringer and told her not be afraid. I had

told her to go into the tent and when the chief heard she was frightened (which certainly

she did not show) he became a little subdued.

Then the chief went to her tent and seemed very sympathetic and he then went out and heand Whittaker met. They made up friendsshook handsthe chief shook hands with me

and then he said it was settled and he returned to his tent . . .

The chiefs wife and daughter sent us over presents of fish and whale fin during

afternoon.

SAS

1896, 08, 14. Some Huskies of another tribe [Nunatagmiut] arrived with liquor and gave

to the chief, Koklik, which he partook of freely and on finishing the bottle he came up to

our igloo with an empty whiskey bottle in his hand and staggering some. He handed the

bottle to Mr. Whittaker as we were all sitting around the fire and sat down beside Mr. S.

and asked for a pipe. While this was transpiring Mr. W. emptied the bottle which

contained the remains of perhaps a spoon-full on the ground. This enraged the chief and

he grabbed the bottle and dashed it into a thousand with two vicious strokes on our fire

pole and asked why he did that. It was in vain we tried to explain that Mr. W. thought he

gave him the bottle and as he did not want the whiskey he emptied it. He [Koklik]

stormed away and told us all to leave the place, never to return. It was a most exciting

time. He then wanted Mr. W.. to fight with knives and I think if he had had one in his

hand at that moment he would not have though twice about using it. When a Husky is

under the influence of liquor their wives usually take their large knives etc. away from

them and they had done so in this case, for the chief always carries a knife. When Mr. W.

told him he would not fight him with knives he started up to Mr. W.s tent to get his rifle

and wanted to fight with rifles then. The uppermost thought in a Husky mind when he isangry is to kill the opponent and if at that time he had [had] a knife or a rifle he would

have taken life. Mr. W. caught him to pull him away from the tent to prevent his getting

the rifle, and then Mr. S. called for the Huskies who where standing near the council

house. Several ran immediately and they caught him and took him away. Then Mr. W.

was advised by Mr. S. and some Huskies to get out of his sight for a while which he did.


23/34

The chief came back soon after and wanted to see him again. The Husky wives were very

sympathetic with me and told the chief I was afraid. When he heard this he calmed down

some and told me that he would not kill me nor Mr. S., as Mr. S. was a good friend of

his.11Soon after he asked for Mr. W. and said he would like to make up friends. Mr. W.

then came to him and he [Koklik] said he did not want to kill him and shook hands with

him. [Then he] came to our igloo again and said it was all right and went home. The

Huskies in most of day and we sat around fire with them. Retired but did not know what

might develop next.

Whittakerxviii

r

1896. An Eskimo of the Alaskan tribe desired to hunt in this territory, and as an offering,

brought to the chief Kakilik a bottle a whiskey, than which was no more acceptable gift.

The chief and a crony lay off work to enjoy it. In the afternoon his majesty came up to the

mission camp, with the empty bottle in his hand, and delivered it to the doctor, as the

junior missionary was called, as he carried the medicine chest, and undertook medical

cases. The latter, receiving the bottle as a future medicine container, decanted the few

drops remaining in the ashes of the camp fire.

The fat was in the fire. The chief suddenly became a murderous maniac, offering to fight

with knives, axes, guns, or whatnot, that he might kill his offender. He had to be seizedand led away, until his friends came and led him away. His passion soon subsided,

however, and he returned shortly to make reconciliation. But his temper was short and

outrageous.

Ordinarily he was a wise and reasonable and friendly man. He was the husband of one

wife, where polygamy was common, fond of his children, loyal to and careful for his

people. His temper caused us anxious moments in after years.

SAS

1896, 08, 17. Chief Koklik came to our tent and told us he would be glad to see us come

again and said the liquor made him angry, but he was not angry since and did not wish to

kill any of us.

11

The days diary continues in Memorandum section, page 1.


24/34

IOS

1896, 08, 17. Kokhlik the chief came over to have a talk with us in our tent. He spoke

about things in general. I referred to Whittaker visiting them in the winter, and he said

that he would be glad to have him comethat only the other day he was angry becausehe had liquor, etc. This visit was apparently quite satisfactory all around.

Spring 1897 at Tununiak

(Stringers seventh visit with the Kukpugmiut)

1897, 05, 16. Sun. Kokhlik the chief and his party arrived about 11 a.m.

1897, 05, 17. Kokhlik called, and seemed quite friendly. [He] invited us to move camp

close to his camp, as he had plenty of meat. . . in evening [we] moved our tent across

river to other side near Kokhlik's.

1897, 05, 18. Kokhlik in all morningtalking etc.

1897, 05, 27. Thought of going hunting, but I gave Kokhlik my gun and he went off.

1897, 05, 28. Word came in that Kokhlik wanted a sled to bring home geese. So Will

Young and I drove the dogs to where Kokhlik was. He had killed 31 geese and 1 swan.

This was near Kovik on large central channel about 6 or 8 miles from Toononiak.

1897, 05, 29. Sat. Kokhlik wanted me to give him my shotgun for tomorrow, but I

refused and told him he could have it afterSunday was over.

Spring 1897

The journey south from Tununiak to McPherson

1897, 06, 02. Two boats went together: Kokhlik's with his family and Munoonas wife

and child, in all eleven persons including myself; Tayagwachiuk's boat was the other . . .Most of the men went in their canoes.

1897, 06, 05. Our tent is pitched on spot where a Husky died some time ago. His tent

poles and other apparatus are here and Kokhlik said not to burn them. . .


25/34

1897, 06, 18. Chief's wife was pretty ill and the chief [Kokhlik] came on board to make

medicine, [which included] giving some medicine I gave him before.

Fort McPherson

Summer 1897

IOS

1897, 06, 30. Kokhlik the chief [called].

1897, 07, 07. Kokhlik . . . was in several times.

The 1898 fall

Ceremonies were performed to remove a tupilaq, a spirit responsible for illness,from Kokhliks mother and his wife.

That fall, a ceremony had been performed to rid Kokhliks wife of a tupilak, a spirit that

was thought responsible for their illness. His mother, too, was subjected to the procedure,

though its timing is not as clear.

Kokliks mother.xix

Stefansson

There was at Kittegaryuit a performance to free Karliks mother, who was sick, of a

tupilak. This was during the dark days of winter.

Kokhliks wife

(as told by Guninana)xx

Stefansson


26/34

The wife of Karlik was sick. Several shamans had been consulted and all agreed she had

a tupilak12 and would not get well while she had it.13

A mans complete suit of clothes . . . was sewn. When this was ready, a young man (not a

shaman) was selected to wear the suit, then given the name tupilak and was soaddressed by everybody. This was done when all the grown people . . . and some of the

children had gathered in the house of the sick woman.

The ceremony began after dark. This was during the sunless days.Some ceremony was

performed . . . to induce the tupilakto leave the sick woman and enter the clothes, but not

the person, of the one called tupilak. At daylight the young man stripped off the tupilak

suit and it was burned. In this burning thetupilakwas burned to death.

The woman improved but was not quite cured. She lived several years . . . she would

probably have died soon but for the removing of the tupilakthat possessed her.

In November 1898 Isaac Stringer, in need of food at Herschel Island, headed east for

Tuktoyuktok and the Eskimo Lakes so as to buy meat from Kokhlik..

IOSxxi

1898, 11, 18. I expect to see Kokhlik in a few days. His wife is better, I hear.

IOS diary

1898, 11, 21. [Tuk] At this place there are two wooden houses and a kajigi . . . I decided

to dip inland here to where Kokhlik lived.

1898, 11, 23. [Southeast corner of Amagzyook, one of the Eskimo Lakes] Came to where

Angochinaong and Munoona's boy were cutting dog meat off an old deer carcass. We

went on with them three or four miles and met Kokhlik grousing and reached his house . .

. where we met the women. They have a sod house supported by poles. The trees grow

12 Four months earlier, people had been very vague when VS aked about tupilaks: The wordtupilakseems to have been introduced by missionaries in the Mackenzie District and our Eskimo

do not know just what it means. [AMNH, 1911, 12, 06, p. 333] [Missing from P.]13 Despite this detailed description of means whereby a tupilakwas killed, VS elsewhere reports

that The word tupilakseems to have been introduced by missionaries in the Mackenzie Districtand our Eskimo do not know just what it means. AMNH, 1911, 12, 06, p. 333. Missing from P.


27/34

within 10 or 15 miles of here. This is on a small river emptying the salt-water lakes and

the flow and ebb of the sea is so great and swift that the ice here is only a few inches

thick. They have some meat and we had four meals in as many hours. They seemed very

glad to see me and we had a pleasant time together. They complain of the Indians hunting

on their ground. Last summer they [the Indians] went right to Tooktooyaktook and

slaughtered the deer for the sake of the skins. Cold houseyou can see your breath all

the timebut it is comfortable after one gets accustomed to it.

1898, 11, 24. [From Eskimo lakes en route north to Tuktoyuktok] We crossed 6 lakes and

stopped on the seventh and I returned to help Kokhlik along, but I found he had camped

in Avaootuk's snowhouse. So I went back and Kooblooalook and I pitched our tent on the

ice.

1898, 11, 25. [Tuk] Kokhlik arrived . . . There was a dance on at night. I slept in

Kokhlik's snowhouse, which I helped to build, there being about a dozen working at it. . .

Kokhlik and his wife returned from the dance about 1 a.m..

1898, 11, 28. [Tuk] Stopped in Kokhlik's snowhouse.

1899

Summer at McPherson

IOS

1899, 06, 21. Kokhlik and party arrived.

1899, 07, 01. Kokhlik and other Huskies in to dinner.

1899, 07, 04. Kokhlik and his wife were in for a long time.

A murder sanctioned by the chiefs14

Whittakerxxii

14Whittaker says it occurred about 1900; it is also mentioned by George Mitchell, a would-be

Klondike miner,who came through McPherson in 1898 and 1899.


28/34

About 1900 a young man named Ilena got drunk on every possible occasion, and in his

cups showed signs of violence. The people were afraid of him. The head men conferred,

and decided he was a potential murderer. Two men were appointed for the execution.

Ilena was away hunting. The two men went to meet him on his return; walking with him,

they suddenly plunged their hunting knives in his back, covered his body with sticks and

stones, and returned. Some wifeless man immediately took his widow. Possibly the

entire camp observed the four days cessation of labour customary at a death. It was a

judicial act, for the safety of the community.

1900

Summer at McPherson

IOS

1900, 07, 10-11 More Huskies left and now only Kokhlik and son and Keachookchook

and [their] families are left to meet the steamer.

1900, 07, 16. Takochikina, wife, and two children come with us [to Kit] instead of

waiting for Kokhlik.

1900, 07, 17. [At Mudlook] Kokhlik's boat had passed us while we slept. They had left

Peel River . . . and came here without camping. . . . There were four boats here already

and eight tents besides oursKokhlik and Angochinaong in their big clinkerhead boat,

Tayagwachiuk and Akouyuk, Tokotok [check], and Kooatok and Mukalook . . . In all

there were forty persons including ourselves.

1900, 07, 21. [At Kiktokalook] Here are camped Kokhlik and Angochinaong, Mimegnuk,

and Tegekchina, Tayagwachiuk, Niodlaguna, Akouyuk, Kooatook, Naipuktoona,

Mukalook, and their families. They left Kittigagzyooit because the smell was so bad and

many were sick last summer.Took . . . photos . . . of Kokhlik at work.

1900, 07, 23. [Kiktokalook] I feel that the Huskies are no nearer to accepting our religion

than they ever were. Kooatook and Kokhlik it seems a second wife each and they do not

regard Sunday apparently much more than they did years ago. I feel completely

discouraged.


29/34

Part VII

Hunger and Trouble at the Herschel Island mission,

to which Kokhlik had come for food,but was denied.

Whittakerxxiii

[HI] During the first winter [1901-1902], besides the natives resident on the Island, a

considerable band came in from the Mackenzie, being short on supplies and spent several

months. The sealing was very poor, and soon the food supply became very meagre. Our

stores were limited, and bought largely on credit. The Eskimos traded their furs until

none were left. We fed them on all abandoned ships stores, to eke out their hunting.

Toward spring the temper of the visiting band was very uncertain. Hunger was making

them desperate. We were three [adults], with two children; they were forty or more men,

beside women and children. They were minded to take by force what we could not spare,

as we had no source of supply before next August.

One evening some twenty men were sitting in the schoolroom, adjoining our living room.

The old chief Kakilik was among them. Presently he called Mr. Young out, and took him

by the throat, to enforce the demand for goods and food. Any show of resistance might

have been fatal.

Mr. Young managed to separate the chief from his band, and retreat with him to our

living room. Here, with much persuasion, we pacified him, and shortly afterward, he and

his band, furnished with actual necessities, left for their boats somewhere in the Delta.

Their departure was a great relief, not only to the mission, but to the resident Eskimos.

With these latter, we never had any trouble during all the years from the beginning.

Will Youngxxiv

(Sadie Stringers uncle)15

15

Will, a bachelor, came north in 1896 with Sadie after her Ontario marriage toIsaac Stringer,lived with them at Fort McPherson until the next summer, when all three, along with the


30/34

1902, 01, 02. Oowaywookwyak [Ovayoak, Kokhliks nephew, and a prominent

Kukpugmiuk] came to the island.

1902, 01, 09. The chief [Kokhlik} and his family came in . . . . . . and the chiefs son and

the sons wife all got here early in the morning.

1902, 01, 13. The chiefs brother was in wanting a sack of flour on time [i.e. on credit,

promising go pay for it later] but did not get it[,] was not pleased.

1902, 01, 22. Mr.W. and I took some back fat and some deer meat to the ice house. I

drew two loads of ice. While we were at supper the chief was in the school room and

upset one of the forms twice and then called for me to go out.

When I got through with supper I went out to see what he wanted. He walked up to me

and tried to catch me by the throat but I shoved his hand back. Then he got a hold of me

and shoved me back and then Mr. and Mrs. Whittaker persuaded him to stop. So he let

me go and went home.

He was angry we with me because I wouldnt give him some backfat.

1902, 02, 20. Ockpollick and the chief were in in the morning. Ockpollock wanted some

of Capt. McKennas flour.

1902, 02, 25. One of the Kogmollocks came fromS

hingle Point. He had his wife withhim.

1902, 03, 04. The chiefs son went up the river for some meat. He took up the end parts

of the boat frame with him.

1902, 03, 20. The chiefs son got back with his meat.

1902, 03, 22. The chiefs son wanted a kayak.We would not let them have one and they

were not pleased.

Stringers new baby Rowena moved to the whaling station at Herschel Island, where they set upthe Anglican mission in the Pacific SteamWhaling Companys main building, and looked after

its supply depot for whalers and its fur-trade post for native. When the Stringers went south in

1901, Young stayed behind to assist the Rev. Charles Whittaker, who with his wife and child

moved in at that point. He left the next year. His diary is an endless listing of daily chores carriedout, but in between there is occasional valuable information about the Inuit..


31/34

1902, 03, 28. Otoyook and Monixchook came in with some meat. The natives wanted to

get into the sled to see what he had on his sled but Mr. W. strongly objected.

1902, 04, 02. The chief[,] his brother and their families went away today.

Four years later the story was slightly distorted

when Roxy, a Kukpugmiuk, told it to V. Stefansson.16

Stefanssonxxv

Attempt to kill Whittaker: A Husky whom Roxy names went into W.s store house to see

what stores he had. W. ordered him out roughly.]

Part VIII:

Kokhliks Death

1902

Kokhliks death, and that of seven of his household of eleven,

during a black measles epidemic

Whittakerxxvi

This summer of 1902 is notable for the disastrous epidemic of measles which scourged

our region. The Eskimos contracted the infection at McPherson in June, brought it to

Herschel in July, thence it spread it along the coast eastward. [In]Spite of every care we

could give them, over thirty cases developed pneumonia, and died at Herschel or nearby,

and a larger number in the Delta, and along the coast, including many of those who had

been troublesome last winter.

Some of the Inland natives [Nunatagmiut] gave vent to their feelings, saying The bad

old Eskimos are all dead now. And indeed a different spirit seemed henceforth to

animate those who escaped. They were much more interested in and attentive to

16 It may be that Stefannson understood the trade lingo incompletely (he had only just arrived in

the North) or that his dislike of missionaries made him report it this way.

The Kukpugmiut try to Kill Whittakerat Herschel Island


32/34

teaching, more tractable in relationships, and more reasonable in their dealings with the

mission.

Mr. Jones was very helpful during this epidemic, in assisting the natives to make rough

coffins to dispose of their dead. Our baby had by this time become so ill, I had little timeto spare to the natives for other than medical attendance, Mrs. Whittaker being also ill at

the same time. Cecil died Aug. 24th, andWinnie was born Sept. 2nd.

Arctic Red River Codexxxvii

1902, 10, 05. Des sauvages en revenant dHerschel Island nous apportent la grippe et

nous y passons tous.

Stefansson

xxviii

Roxy [tells that] . . .Kax'alik, became chief and remained so until six years (?) ago, when

he and seven other members of his household of eleven died of the black measles, among

others his two wives17 and his eldest son. A young son lived who was too young to be

made chief; besides, he did not want the post. [AMNH, 168]

Arctic Red River Codex

1903, 07, 08. Arrive du dernier bateau Esq. On confirme la nouvelle de la mort de la

majorit des Esquimaux par la rougeole.

17 Note that a decade later, when Stefannsson fluently spoke the Inuit language and had as

informants young women who had visited events, he said that one of the wives survived. It mayalso be that Roxy was not as reliable a source as he thought.


33/34

Appendix 1:

Others named Kokhlik

Kokhlik 2, who was sick in 1892 at Koowachuk, (immediately adjacent to

Kittigazuit, across a small changed) probably died of tuberculosis the next year.

IOS

1893, 08, 19. [Koowachuk] Sick man (Kokhlik) improved. Gave him some oatmeal.

1893, 08, 22. Kokhlik very weak.While I was outside they cut his side. . . I had Kokhlik

the chief in to dinner.

1893, 08, 30. [Singig] Kokhlik (sick man) arrived with others and camped up the shore a

little way.

1893, 08, 31. [Singig] Went up to visit sick man (Kokhlik).

1893, 09, 01. [Singig] Over to visit sick man [Kokhlik]. I could do nothing for him but

repeat a few sentences of Gospel stories.

1893, 09, 02. [Singig] Up to visit Kokhlik, who is very low. Spitting blood.

Kokhlik 3.

Lewis Kakilik, born 1894, probably acquired the name ofKokhlik 2 after the

latters death the prior year.

Kokhlik 4 and 5.

Sambo Sambo Kakilik and Peter Kahklik, born in 1903,

were given the name ofKoklik the chief,

who died the prior fall.

iStefansson, AMNH, 1906, 10, 11, 168iiStefansson, AMNH, 1906, 10, 05, at Shingle Point.


34/34

iiiWhittaker, Eskimo, 74.ivStefansson, AMNH, 1912, 03, 07. [Mamayauk tells] The AMNH version ofStefs carries all of

this ( p. 365), while Palssens gives only the last sentence ( p. 298).]vStefannon, 1916, 02, 29, typed diary transcript, DCL Stef MSS 98 (5):V-9.viStefansson, 1916, 02, 27, typed diary transcript, (Guninana tells), DCL Stef MSS 98 (5):V-9.vii Petitot to Fabre, Missions des Oblats, 1870, t. 9, 190-195.viii

Stefansson, AMNH, 168.ix

IOS to Dear Home Friends, part I, 1893, 08, 20.x IOS to Sadie from Singigizyooak 1893, 08, 31.xi to Sadie, from Singigizyooak, 1893, 09, 03.xii

IOS to My Dear Friends, from McPherson, 1893, 10, 17.xiii

IOS to My Dear Friends from McPherson, 1894, 05, 06, p.4.xiv IOS to Bishop Reeve, from Husky Camp on way to Peel River,1894, 06, 24xv IOS to Reeve from McPherson. 1894, 07, 11.xviWhittaker Memoranda, 4, 4b, and B70 or aaxvii

Whittaker to Reeve from McPherson, 1896, 07, 11.xviii

Whittaker, Memoranda, 17. jxixVS, 1912, 03, 10 (Guninana tells) AMNH, p. 371-3; missing from Palssen.xxVS, 1912, 03, 10 (Guninana tells) AMNH, p. 371-3; missing from Palssen. As recorded by

Stefannson , there seem to be two different versions of this story, one for Kokhliks mother and

another for his his wife (see item below and I have not sorted out why).xxi

IOS to SAS from Napoutilik, 1898, 11, 18.xxiiWhittaker, Memoranda, 5.xxiiiWhittaker Memoranda, 31-32xxiv ACC GSA, M74-3 SFF, series 3-B, W. D. Young Journals, 1896-1914xxvStefansson, 1906, 10, 11 in Palssen, 116; missing from AMNH.xxvi

Memoranda of the Mission to the Mackenzie River Eskimo,typewritten manuscript withhandwritten additions, n.d., AAT, M71-4, series 5-3-1, #2, Box 15, p. 33.xxvii. Codex Historicus of the Mission du St. Nom de Marie, (Arctic Red River Catholic mission

daily journal) 1900-1905. PAA, 97.109, Box 1, item 1xxviii

Stefansson, , AMNH, 1906, 10, 05,p. 168 at Shingle Point.

Kokhlik: The Mackenzie Inuit's Most Powerful Chief. A Documentary History 1866-1902

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Transcript of Kokhlik: The Mackenzie Inuit's Most Powerful Chief. A Documentary History 1866-1902