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August 1, 1910

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Spending the summer with the Copper Eskimo, Stefansson learned they also survived through hunting and eating game and they treated him as one of their own, despite his magic usage of a rifle. They also had no use for white man's food of flour and sugar, but considered it it a great gift to distinguish them from those who had nothing.





My Life with the Eskimo - Chapter 14

Vilhjalmur Stefansson


Important Text:

The summer spent with the Copper Eskimo between Bear Lake and the Coppermine River had passed pleasantly for me, and profitably. From the first they had accepted me as one of them they had not known that I was a white man until I told them so. My life was exactly as theirs in that I followed the game and hunted for a living. Even my rifle did not differentiate me from them, because they looked upon its performances as my magic, differing in no way essentially from their magic. I spoke the Mackenzie Eskimo dialect and made no attempt to learn theirs, for it was not necessary for convenience' sake, and it would have thoroughly confused me to try to keep two so similar dialects separate in my mind. Sometimes in meeting an utter stranger I found a little difficulty; not that it was difficult for me to understand him, for he spoke very much like all the others that I had dealt with, but he at first would have some difficulty in adjusting himself to the sort of language spoken by myself and my companions. 

By August the caribou skins were suitable for clothing. Up to that time we had killed only for food and had eaten each animal before moving to where the next was killed, so that our baggage had not increased; but now we had to begin saving the skins against the winter, and by the latter part of August we had a bundle of some thing like forty of the soft, short-haired pelts, so that our movements began to be hampered by the bulk and weight of our back-loads. We therefore chose a large dead spruce, the trunk of which was free of bark and limbs, and fifteen feet up it we suspended our bundle of skins. This we did for fear of the wolverines, for the Indians say that the wolverine cannot climb a smooth tree-trunk if the tree be so stout that it is unable to reach half around it with its legs in trying to climb. In this I have not much faith, because I have seen so many caches made which the Indians and Eskimo say are perfectly safe, and later when the cache is found to be rifled, the natives are invariably astounded and assure you that they never heard of such a thing before. We tied our bundle with thongs to the trunk of the tree, and three weeks later when we came back it turned out that the first wolverine had just that day climbed up and eaten some of the thongs. Apparently it was mere accident that protected our clothing materials, and had we come a day later we might have found the skins destroyed. 

The summer had been one of continuous sunshine, but that changed with the month of September, and the mists and fogs were then almost as continuous as the sunshine had been. The rutting season had commenced, and the bull caribou, which were numerous in summer in all the wood fringe northeast of Bear Lake, had moved out in the open country, and the hunting had become more difficult. Finally, by the end of September the caribou had become very few in number. 

The Eskimo had all summer been making sledges, wooden snow shovels, bows and spear handles, and other articles of wood. All these things and a good supply of caribou meat were stored at a spot which we called the “ sled-making place, ” but which the Slaveys of “ Big Stick Island.” This is a clump of large spruce trees on the southeast branch of the Dease River. The Eskimo were now waiting for the first snow of the year so they could hitch their dogs to the sleds they had made, load their provisions upon them, and move north toward the coast where they expected to spend the winter in sealing. But starvation began to threaten, so that finally, on September 25, the last party started toward the coast, carrying their sleds on their backs, for the first snow had not yet fallen. 

I wanted very much to accompany them, to become as familiar with their winter life as I already was with their summer habits, but it did not seem a safe thing to try, for their only source of food in winter is the seal, and these must be hunted, under the peculiar Coronation Gulf conditions, by methods unfamiliar to my companions and myself. Of course, we could have learned their hunting methods readily enough, but they told us that almost every winter, in spite of the most assiduous care in hunting, they are reduced to the verge of starvation. Frequently (and it turned out to be so that winter) they have to eat the caribou sinew they have saved up to use as sewing-thread, the skins they have intended for clothing, and often their clothing, too, while about one year in three some of their dogs die of hunger; a few years ago about half of one of the larger tribes starved to death. It was both fear of actual want and fear that if want came their superstition would blame us for it that kept us from going to the sea-coast with them. We decided, therefore, to winter on the head-waters of the Dease River, where the woodland throws an arm far out into the Barren Ground; to try to lay up there sufficient stores of food for the winter; to pass there the period of the absence of the sun; and to join the Coronation Gulf Eskimo in March, when abundance of hunting -light would make it safer to go into a country poorly stocked with game. 

When we had decided upon this, I left my Eskimo to build a winter hut, while I walked alone down to the mouth of the Dease River, a distance of about thirty miles, to where my friends Melvill and Hornby were going to have their winter camp. I found there also Mr. Joseph Hodgson with his family, consisting of his wife, son, daughter, and nephew. Mr. Hodgson is a retired officer of the Hudson's Bay Company, who, through the many years of his service on the Mackenzie River, had had a longing to get out of the beaten track of the fur-trader. For many years, he told me, it had been his special dream to spend the winter on the Dease River, and he had now come to do it. The mouth of the Dease is a picturesque spot, and although the Indians told Mr. Hodgson that it was “ no good” as a fishing place or as a location for hunting or trapping, he nevertheless stuck to his original intention and built his house there. 

Both Mr. Hodgson and the Englishmen who lived about three miles away from him had a small store of white men's food, such as flour, sugar, tea, salt, and the like. But these were articles we did completely without, and even to the others they were merely luxuries, for they had to get the main part of their food-supply from the caribou of the land and the trout of Bear Lake. In spite of the little they had they offered me a share, a thing that I much appreciated, both because it shows the spirit of the North and because my Eskimo were immeasurably gladdened by a little flour, a thing they had not expected and without which they can get along very well, but the possession of which they feel marks them off definitely from the poor trash who cannot afford such things.

Topics: (click image to open)

Man The Fat Hunter
Man is a lipivore - hunting and preferring the fattiest meats they can find. When satisifed with fat, they will want little else.
Facultative Carnivore
Facultative Carnivore describes the concept of animals that are technically omnivores but who thrive off of all meat diets. Humans may just be facultative carnivores - who need no plant products for long-term nutrition.
The Inuit lived for as long as 10,000 years in the far north of Canada, Alaska, and Greenland and likely come from Mongolian Bering-Strait travelers. They ate an all-meat diet of seal, whale, caribou, musk ox, fish, birds, and eggs. Their nutritional transition to civilized plant foods spelled their health demise.
Carnivore Diet
The carnivore diet involves eating only animal products such as meat, fish, dairy, eggs, marrow, meat broths, organs. There are little to no plants in the diet.
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