New roof, new life for CamBay’s old stone church

An old stone church, a landmark in the western Nunavut community of Cambridge Bay, celebrated its 60th anniversary — and new roof — with a barbecue Sept. 12, just two days shy of the anniversary date of its first mass: Sept. 14, 1954.

Here you can see the new roof of the old stone church and the plywood now covering the windows. (PHOTO BY JANE GEORGE)

Here you can see the new roof of the old stone church and the plywood now covering its windows. (PHOTO BY JANE GEORGE)

Father André Pierre Marie Steinmann, an Oblate missionary much better known for his years in northern Quebec, built the church, which had fallen into disrepair.

But this past summer Cambridge Bay Coast Guard auxiliary was able to carry out $100,000-worth of renovation work, which is still not complete.

And they undertook the project with no government assistance — raising the needed money only through fundraising.

“Rocks and mortar — we knew we could do it on our own,” said Wilf Wilcox, a local businessman and member of the local Roman Catholic congregation. “We had the blessing of the community and the church.

And we didn’t want any red-tape.”

Wilcox’s mother, Bella, who attended the Sept. 12 BBQ, is among those who still remember when the church was used.

Nine parishioners attended its first mass on Sept. 14, 1954.

Ida Neglak sits in front of the newly-renovated old stone church.  (PHOTO BY JANE GEORGE)

Ida Neglak sits in front of the newly-renovated old stone church. (PHOTO BY JANE GEORGE)

After Father Steinmann’s arrival in Cambridge Bay from northern Quebec in 1953, he worked with local parishioners and two fellow missionaries, Fathers Lemer and Menez, to build the church.

Their materials: seal oil and clay as mortar and broken rocks for the walls — plentiful around Cambridge Bay.

Built for warmth, the church retained heat with an insulating layer of caribou fur between two layers of stone walls.

But soon after its completion, Father Steinmann left the western Arctic.

After several attempts to reconstruct the crumbling structure — not easy because of the original mortar used, vandals set fire to the church in 2006.

A cross on a wall in front of the old stone church. (PHOTO BY JANE GEORGE)

A cross on a wall in front of the old stone church. (PHOTO BY JANE GEORGE)

While the roof and interior burned completely that day, snow still clung to the outside as the fire blazed and didn’t melt, due to the insulation from the double walls and fur lining.

The stone church isn’t the only legacy of Father Steinmann to be found today in Cambridge Bay.

In 1954, Father Steinmann purchased the Eagle, a small longline fishing boat, said to have been towed from Tuktoyaktok to Cambridge Bay, leaking all the way.

Father Steinmann's boat, the Eagle, as it sits today in Cambridge Bay. (PHOTO BY JANE GEORGE)

Father Steinmann’s boat, the Eagle, as it sits today in Cambridge Bay. (PHOTO BY JANE GEORGE)

When the Eagle arrived, Steinmann had left for northern Quebec, where he had already spent the years between 1938 and the early 1950s, in Wakeham Bay (now Kangiqsujuaq), Sugluk (now Salluit) and Koartak (now Quaqtaq).

There’s no record of what he intended to use the Eagle for, so the boat stayed on the beach, not far from the semi-submerged hulk of the Maud, once sailed by Norwegian Roald Amundsen, the first European adventurer to successfully voyage through the Northwest Passage.

In the Nunavik community of Puvirnituq, then called Povungnituk or POV, Father Steinmann and Pitaaluk, the tall, Inuktitut-speaking Hudson’s Bay Co. manager Peter Murdoch, worked with Inuit living in camps around today’s community to set up a new way of trading and buying goods — which would eventually grow into today’s co-operatives in Nunavik and serve as an inspiration to those in Nunavut.

During the 1950s and 1960s, Father Steinmann encouraged artists, such as the great artist Davidialuk Alasuak, to portray Inuit legends and humour in his carvings and prints.

Father Steinmann himself was said to have owned “the best examples of erotic Eskimo carvings to be found in the world,” according to an article on Inuit art and co-operatives by anthropologist Nelson Graburn, which was published in the journal Museum Anthropology in 2000.

Father Steinmann’s cramped quarters were said to be crammed with “mythological carvings and humorous nudes.”

Some say Father Steinmann’s earthiness was intended to draw Inuit away from the strait-laced Anglicans towards Roman Catholicism.

But others in Puvirnituq have told me that Steinmann, like some other Oblate missionaries and Roman Catholic priests, including Eric Dejaeger, sentenced this Sept. 12,  was banished from northern Quebec after he had abused youth there.

This practice he picked up again on his return to the region, according to many in that Hudson Bay community, and one which produced a legacy of child sex abuse.

Cambridge Bay Catholics now worship at our Lady of the Arctic, built in the 1970s.  They hope the old stone church will be used for special events, such weddings or baptisms.

Look for further posts from A date with Siku girl from Cambridge Bay.

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Two Arctic ships, two explorers, Franklin and Amundsen

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Parts of this post were previously published in a Nunatsiaq News feature from 2011.

A view of the church with its new roof on. (PHOTO BY JANE GEORGE)

A view of the church with its new roof. (PHOTO BY JANE GEORGE)

Language learning: not hard at all

Most babies can learn to speak a language or languages without even trying  — and so can older children, too, as I saw when I started to absorb, then speak, Finnish.

But my success in learning Inuktitut later, as an adult, was less successful.

Jocelyn Barrett, Sylvia Cloutier and Siu-Ling Han participate in an exercise during the 1999 Intermediate Inuktitut class at Nunavut Arctic College in Iqaluit, which involves "shooting" the right person, according to the command in Inuktitut. (PHOTO BY JANE GEORGE)

Jocelyn Barrett, Sylvia Cloutier and Siu-Ling Han participate in an exercise during the 1999 Intermediate Inuktitut class at Nunavut Arctic College in Iqaluit, which involves “shooting” the right person, according to the command in Inuktitut. (PHOTO BY JANE GEORGE)

Why? For one thing, I was never immersed totally in the language outside my Nunavut Arctic College courses. In Iqaluit there are many English- and French-speakers, and even when in more unilingual communities, there was always the presence of another language somewhere in the background — on television or the internet.

Had I been able to visit an outpost camp and hear no English for a few months, I believe my mastery of Inuktitut could have quickly improved — but that was hard to do with job and family.

On the other hand, although my mainly school-learned French was imperfect,  I quickly became fluent when I worked in a unilingual French-language office as a young adult in Quebec. Perhaps if Nunavut or Nunavik had Inuktitut-only work environments, people would get better at speaking Inuktitut more quickly.

And if all Inuktitut dialects in Canada used Roman orthography for writing,  it might be easier to learn and use the language without mastering an entirely new alphabet. Even now, I can read and understand more of something written in Greenlandic or Inuinnaqtun than in syllabics, which require an additional level of effort to understand.

Based on my experiences, here’s what I think the list of ingredients for language-learning — which could be applied to Inuktitut teaching (or as it’s now called by the Government of Nunavut ,”Inuktut”) — include, namely to:

• start language-learning early when the brain is more open to learning language(s) in schools and child care centres (as is the rule in Nunavik child care centres) and at home;

• provide immersion in the language, at home and in the community, if possible;

• make the language worth learning — that’s because if there’s a need to speak, then you’ll want to learn it;

• draw on the language skills of unilingual elders;

• put the language into situations like social activities, sewing or hunting or whatever —because  it’s much easier to remember that way;

• adopt Roman orthography ASAP;

• put less emphasis on dialects and work on basic communication skills; and,

• foster more publishing of books, magazines and other reading materials.

None of these ideas are new. In fact, the above list reads like the to-do lists of many language specialists in Nunavut and Nunavik.

But although these are commonsense, already-accepted ideas, many have gone nowhere in Canada’s North or moved too slowly to have an impact.

Money isn’t the only issue, either: it’s will — if you just talk to your children in a language, they will learn.

Look for future A date with Siku girl posts on Arctic talk, travel, thoughts and news.