Annie Proulx - Barkskins

“You will get education, Egga. To read and write is important. You will get better work than cut trees,” his father told him. And Lobert and Nanty visited him at the school every month, lugging a basket of home delicacies — smoked eel, Nanty’s special bread, sardines and yellow cake. The priests and nuns smiled and spoke pleasantly. Lobert and Nanty were proud their son was getting an education and because of that pride and because of the false sweetness of the black-clad religious, Egga could not tell them that he never attended a class because the priests worked him all day long shoveling coal in the school’s furnace room, where he learned to read only pressure gauges; that he was called a “lazy savage,” frequently kicked. After a hard beating by fat Father O’Hoopy that left him deaf in one ear and with a broken arm that healed badly, Egga knew he was a slave, not a student. Johnny Stick worked beside him. Johnny’s people never came to visit as they lived far away and Johnny got rough treatment from the priests. He was often called to Father Blink’s room. Every boy knew what that meant as Father Blink (a hairy ill-smelling man whose black dress captured and held every stink his body produced) had perverse needs and those who did not satisfy them could expect beating, hunger, isolation, insults, hair pulling, doors slammed on fingers, arms twisted until they hung loose and unusable, kicks and public humiliation, being shaken awake in the night, screams directly in the face, being burned with sulfur-head matches — tortures not just for days, not just for weeks or months, but for years. Father Blink prided himself that he never forgot a boy who refused him.

Egga made a plan. He wanted to ask Johnny to come with him but never found the private moment to ask and he slipped away from the school on his own. Lobert and Nanty were awakened by thunderous pounding on their door.

“Where is he? Your stinking bad son ran off. We know he’s here. You are in serious trouble for this!” They turned the log house upside down looking for Egga and came back at odd times for many months before giving up. Lobert and Nanty were miserable, and now began to hear certain stories about the school; they had failed to protect their son from harm. They were not the only bereft parents. Many, when bad news came that their child had died “after a long illness,” accepted the lie. Not knowing what had happened to Egga, Nanty fell into a kind of prolonged sadness that took her to the grave, leaving Lobert with the blackest thoughts. For him the evils of the residential school and lack of government oversight permanently stained any English-Canadian claim to decency. It was all words. Yet some hopeful spark still burned and after the war he married Kate Googoo. No one ever knew what Lobert had done, but when Paul, Alice and Mary May went to the resi school they suffered scorn and name-calling but were never beaten.

• • •

Runaway Egga, the direct descendant of Charles Duquet and René Sel, half-starved and ragged, walked by night and slept by day. The only place he had in mind was south. He did not know where he was going except away from Canada; attracted to watercraft he stowed aboard a fishing boat headed for Rockland, Maine, slipped off the boat in darkness and began to walk again. He followed the shoreline for many weeks, begging food or offering to work at farms he passed, slowly made his way to Barnstable and because he smelled frying fish from the galley begged a ride on a fishing boat headed to Martha’s Vineyard. The fishermen gave him a hot chunk of scrod and he was theirs forever.

There were other homeless boys hanging around the docks where the fishing boats came in, running errands for the fishermen and helping unload fish. None of them were Mi’kmaw. Egga got his first real boat job learning to haul trap for weakfish and whiting. Captain Giff Peake, himself half Wampanoag, taught Egga how to read a few words, but watching the boy try to write was, he said, like watching a dog try to play the piano. Still, Egga was an eager worker, cheerful, every morning full of hope for a good day as escaped or released prisoners sometimes are.

• • •

Egga grew to adulthood aboard Captain Peake’s boat, and when the old man retired to sit by his daughter’s fire Egga signed on to bigger boats with men who worked the rich cod waters of Georges Bank. He put away his identification as Mi’kmaq and became a hybrid person. In the sweep of his twenty-first year he volunteered for U.S. military service and was turned down as an alien resident, applied for citizenship, met, courted and married Brenda, a Wampanoag girl.

Years later, reunited with his father, Lobert, he said, “What I loved about Bren right at the start was how fast she could count up — she was quick-minded with numbers and she could read right side up and upside down. She was workin for the fish dealers. But I got her away from them. Yes, I did so, everlasting joy.” But their marriage wasn’t easy; Bren had strong ideas and set them forward fearlessly.

Egga, determined to master reading, set himself the task of making his way through the newspapers every day. He subscribed to several Nova Scotia newspapers, including the Amherst Daily, and the Yarmouth Herald, and so he learned something of what he had left behind and over the years he and Bren talked about it. She had never been to Nova Scotia, but she had seen how it went with the Wampanoag. Sometimes Halifax men came down on fishing boats and Egga invited them to supper and asked for news. In this way they learned that between the wars Mi’kmaw workingmen went to Winnipeg to harvest grain, to Maine to pick apples, did whatever they could find. They worked as stevedores, emptied and dumped stinking ballast from ships. Many of them lived in lumber camps, away from the reservation except for occasional quiet visits to wives and children.

“I know what that does to their traditional ways,” said Bren. “When the men go away to work it puts the responsibility for saving the language on the women.” But it seemed that most of the women signed the papers sending their children to the residential schools, trusting they would be taught what they needed to live in the English culture. Few parents knew of the atrocities practiced on their boys and girls by genocidal nuns and priests. The children were never again wholly Mi’kmaw.

• • •

Molti Sel’s grandsons, Blaise and Louis Sel, were loggers with chain saws and heavy machinery; trees were assembly-line products. Every year there were fewer men on the ground — the place of injuries and death; work was safer in the cab of a machine. They spread out, far distant from the reserve. The Mius and Sel brothers preferred tree-length logging setups and some of them worked in Minnesota and Wisconsin, some in Maine, some in British Columbia or Washington and Oregon states. The old bunkhouse camps were gone. They brought up their families in whiteman houses, listened to the radio, ate at the diner, drove to work and only went back to Nova Scotia for St. Anne’s Day.

They knew how their grandfathers had lived. Blaise Sel, one of Molti’s grandsons, a skilled feller-buncher operator, said, “Them old camps? You couldn’t get me in one of them damn rat hovels for no amount a money, way the hell out in the sticks, nothin to do but work and pick your nose.” His brother, Louis, ran the grapple skidder, hooking on to Blaise’s bundles of trees, dragging them to the landing, where they went through the delimber, which stripped the branches. He didn’t wait to see the logs loaded into the slasher and cut into preset lengths, nor did he care to see them loaded and hauled away to the pulp mill, but hurried back to Blaise for a fresh bouquet of stems. It was a job, it put food on his family’s table, paid for his pickup truck, for his and his wife Astrid’s house. Other Sels found jobs in the pulp and paper mills, in the plywood factories, in the cellulose-acetate plants, moving deeper into the world of plastics.