How do you keep a dream alive? A dream that is impossible, that is guaranteed to shatter against hard reality?
When the Iceland emigrants left for North America, they had little knowledge of the continent and what they thought they knew was often wrong. This was no different from any of the other ethnic groups streaming across the Atlantic.
In Michael Ewanchuk’s book,Pioneer Profiles he says that when the first Ukrainian settlers came to the New Iceland region, they went west where there was still land available, waded in swamps up to t heir waists, and when they came back to their wives and families, they cried. The information enticing emigrants exaggerated the benefits, the quality of the land, and living conditions.
The Icelanders came earlier, arriving in New Iceland in 1875, and instead of finding streets paved with gold, or even decent farm land, found bush and swamp. The marginal land in New Iceland defeated the dream of an exclusive Icelandic community. Faced with harsh conditions many left for Winnipeg or land further to the west.
In spite of this turn of events, they survived and for a hundred and forty years the Icelandic North American community has found ways to preserve its identity.
Although religion divided the community, the various churches provided a community where people could hear a service in Icelandic, could speak Icelandic and could receive help in dealing with the problems of being new immigrants. During my childhood and teenage years, the church still had a lot of authority. It taught religion and morals, a bit of history and provided solace in times of tragedy.
Few people today understand how religious the original immigrants were.The Icelandic immigrants who arrived in Manitoba were devout, intolerant, argumentative and wasted energy and resources in arguments which had little actual purpose. As usual, the religion was a vessel for containing differing views on social behaviour. Should the settlers isolate themselves, create a society that was exclusively Icelandic, that would exclude non-Icelanders, or should they attempt to integrate as quickly as possible? That question split the community.
The church services, once in Icelandic, gradually changed to English. Language is the centre of identity and it was being lost. The church, always a conservative institution loyal to the past, held on as long as it could but, finally, had to face the fact that many of its parishioners only understood English. At the same time, urbanization meant rural communities died, leaving behind graveyards and empty church buildings. The conservative forces of rural life and rural religion largely disappeared.
The Icelanders in Winnipeg created the Jon Bjarnason Academy. It was to be a Lutheran and Icelandic school. Icelandic was taught.
At first, it drew students with Icelandic backgrounds. Over time, the school drew non-Icelandic students because it was allowed to teach the equivalent of first year university. When that right was extended to other schools, the need for people to pay for their children’s education disappeared and the school closed.
Not one but two Icelandic papers were created: Logberg and Heimskringla. One Lutheran and liberal and the other Unitarian and conservative. Once again, time, resources, money were wasted in fierce, bitter battles. Looking back at things that were written by Icelanders about other Icelanders, one is tempted to say shame on them.
When the Icelandic immigrants left Iceland, their leaving was often regarded as treason. Iceland was on the cusp of getting its independence from Denmark. Some people felt that people were leaving who were needed in the struggle for independence. Others, the wealthy farmers, for example, were opposed to emigration because they were losing cheap labour. Ordinary farm workers had been exploited, some so badly that they thought that black slaves in America were better off. The leaving created a lot of hard feelings on both sides.
Somehow, even though lack of experience and knowledge meant that the immigrants went to areas where there was little or no opportunity such as Nova Scotia where all the good land was already taken, to Kinmount, where the land was not suitable for farming, to New Iceland in Manitoba where the land was so marginal that it guaranteed poverty for most people, they survived. Not just survived, but over time, prospered and with absolute determination, kept hold of their Icelandic heritage.
It took time for society to become secular and more tolerant. In the interim, the churches did provide cohesion, education, and direction. Bringing people together for services and various celebrations and events, helped to create community, helped to provide assistance to those in need, helped people deal with all too frequent tragedies. They were a stabilizing force in a changing society. First formally, then informally, they helped preserve the Icelandic language.
Although the Jon Bjarnason Academy closed, the department of Icelandic was created at the University of Manitoba. It became one of the pillars of the community, providing instruction in Icelandic and in Icelandic literature and culture. The Icelandic library became a repository for historical documents and literature.
The two papers, Logberg and Heimskringla, faced with the reality of people moving away from New Iceland and Winnipeg, with fewer people reading Icelandic, joined and became a single paper. Survival required that differences had to be set aside. The compromise created the rules that there would be no sex, no politics, and no religion. No sex was so as not to offend the ammas and aunties, no choosing sides in politics to get over the divide between the Liberal and Conservative ranting and raving, and no religion to stop the feuding between the Lutherans and Unitarians.
The paper, in spite of complaints about it not being just what any individual wants, is essential to the continuing survival of the Icelandic North American community. It is the second pillar of the community. Just saying North American is controversial. When I was editor, I had people threaten to cancel their subscription because I used North American instead of Canadian. As if all those people of Icelandic descent in Minnesota, North Dakota, Washington State, etc. don’t exist or don’t matter. We are a small group. Gathered together, we would hardly be noticed in the population in most major cities. We need every one of us. LH needs every subscription it can get.
LH is critical to the community because it tells us, or should tell us, about each other. It should entertain us but it should also inform and educate us. Without it, I wouldn’t have known about the descendants of the Icelanders in Nova Scotia. I wouldn’t have known about the descendants in Washington State. Our greatest danger is that we will lose touch with each other. We will stop knowing who we are. Outposts that are forgotten die.
In support and recognition of our ethnic identity, an Islendingadagurinn was created in Winnipeg in 1890. It was moved to Gimli in 1932. This celebration is the third pillar of our identity.
This Icelandic Celebration has helped to give the community cohesiveness. Once a year on the first weekend in August, people travel from all over North America and from Iceland to join together. VIPs from Iceland, including the Prime Minister, the President, have come to join the party. Women put on traditional dresses from the time of emigration. Plastic Viking helmets are ubiquitous. There are speeches extolling our virtues and the virtues of our visitors. There is Icelandic Canadian food. There are displays of Icelandic goods and Icelandic Canadian memorabilia. What is important, though, is that the community congregates, renews friendships, re-enforces its ethnic identity.
Sometimes in the not too distant past, some say 1971, others say, 1975, there was a rapprochement between the Icelanders in Iceland and the descendants of the settlers. My great grandfather had so little use for the Iceland he left behind at the age of eighteen that he wouldn’t even walk half a block to the site of the annual celebration. He wasn’t alone. The emigration left a lot of bitterness on both sides of the Atlantic. The schools in Iceland taught that the people who emigrated were traitors, running away when they were needed. The people who left often harboured dark memories. A lot of people on both sides of the Atlantic have worked hard at changing that and turning old enmity into friendship.
Air travel has meant that people could go to Iceland and Icelanders could come to North America. As usual, when people get to know each other, they find their prejudices against others don’t have much foundation. Now, with a tremendous effort by people like Pam Furstenau with her Icelandic Roots project, families are re-uniting. The Icelandic government has also made tremendous efforts to help the community rediscover its Icelandic identity.
We, as a community, need to provide support for Logberg-Heimskringla, the Icelandic Department at the U. of Manitoba and Islendingadagurinn. We have a history in North America and in Iceland that is worth preserving and celebrating.