Cornucopia

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When the Icelandic immigrants came to Canada, they left a country where the soil was only suitable for grazing. Even that grazing land was only about one percent of the total land because the rest of the country was covered in mountains, lava deserts, lava fields and glaciers. To make matters worse, during many years, because of cold weather, the grass didn’t grow. That meant there was no food for sheep or dairy cows and with the die off of cattle, starvation was inevitable. The only alternative food was fish and in particularly cold years , the harbours filled with ice so that inshore fishing with open boats was not possible. There were no other sources of food.

Visitors to Iceland commented on the fact that farm land could be much improved with drainage. However, the return on drainage, given that it had to be dug by hand and because of the land ownership and rental system, was questionable.

There were attempts to grow grain but those failed. In 1772, Governor Thodal planted barley. It grew well but before it could be harvested, a storm destroyed the crop. Governor Finsen tried to grow oats but it was never warm enough for oats to ripen. In the Faroes, the farmers were able to grow and harvest oats.

At the end of the 1700s, the Danish government established model farms in Húnavatn. The farm managers tried to grow oats, barley, and rye. When walls were built to protect the grain from the cold wind, the grain nearly ripened. We think of Quinoe as a new discovery but in 1875 Burton mentions the possibility of it being grown in Iceland because it is grown in the Peruvian Andes at altitudes and temperatures where no other grain can grow.

Hr. Haldorsen introduced the potato to Iceland and by the time that Burton is writing Ultima Thule, the potato is grown all over Iceland. It is small but satisfactory, he says. Burton suggests that people grow turnips. Radishes are grown but are ‘hard, coarse, and woody.” Spinach is a success.

In the north-west the Stranda Sýsla has tried to grow various kales. Broccoli, turnip-cabbage, red cabbage, cauliflower. Lettuces are common; beets both red and yellow, carrots, onions, garlic, and shallots, chevril, black mustard, watercress, horse radish and parsley.

Ultima Thule was published in 1875 so Burton‘s comments are relevant to the experience of our immigrant ancestors. His observations are not that the growing of these various food plants was widespread but, rather, that they were experimented with. The attempted growing of food plants is reported by other travelers at earlier times but those experiments were usually associated with the bishoprics where there was the influence of clerics from Europe.

Therefore, when the Icelanders boarded ships to Ameríka, their wooden traveling chests were not filled with agricultural implements unless it was the short blade from a scythe. Their only crop was hay and their agricultural experience was limited to manuring a home field, cutting, raking and stacking the grass. They brought no seeds, nor garden implements, no ploughs. They came singularly unprepared for farming.

In New Iceland and as they moved Westward toward Brandon, then Argyle, further to Regina and Swift Current, they learned to evaluate land, but often the lessons were costly both in resources and in lives. Graveyards and family stories testify to that cost.
Many Icelanders began their journey westward from New Iceland shortly after they arrived in 1875. In the meantime, across the Rockies much had been happening during the 1800s.

On Vancouver Island, the Hudson Bay Company established a number of farms in Victoria as far as Colwood. Settlers were arriving and they wanted to have their own farms. One of the first independent farms was bought by a Captain Cooper in 1851. It’s interesting that as the land was cleared, it wasn’t just farmed but sheep and cattle were grazed. That meant when the Icelanders arrived, there was already a precedent and experience in grazing animals locally.

The first gold rush that brought American miners and others north was the Fraser Canyon gold rush of 1857. This rush was mostly over in three years but prospectors kept finding new gold areas. Most miners by necessity and by government decree entered the goldfields through Victoria. Business boomed. Then in 1896 to 1899 the Kondike goldrush began. A hundred thousand hopeful gold seekers headed north.
Cattle ranching developed to feed the early gold seekers but spread beyond that goal as ranchers sought markets for their cattle. In 1876, the year the large group of Icelanders arrived in New Iceland, Thaddeur Sarper started a cattle drive to Salt Lake City. His goal was to put his cattle into rail cars and ship them to Chicago. Instead, seeing an opportunity closer at hand, he shipped the cattle to San Francisco.

The ranchers also started fruit farming. Between 1864 and 1880 one rancher planted a huge orchard. In the meantime, on Salt Spring Island, apples had been growing since 1860. The first Salt Spring Island Fall Fair was held in 1896. By 1900 there were 80 official farms.

The immigrants had left an Iceland plagued by severe weather that brought many of them to the brink of starvation. Their journey had taken some of them to Nova Scotia where poor conditions drove them away. They traveled to Kinmount where tragedy beset them and the land was not suitable for grazing or growing grain. They traveled on to New Iceland to face a dreadful winter and disease. Westward, always westward, looking for good land, for opportunity. When those immigrants who made it to the Coast stepped off a train in Vancouver, after a long and arduous journey, they were greeted with flower gardens, fruit trees, vegetable gardens, wild berries in abundance. They were greeted with cornucopia.

When I was at the Saanich Fair this past weekend, I thought of those Icelanders who came to Vancouver Island in the late 1800s. I gazed at the abundance of vegetables, fruit, and flowers, and when I came across a display of local produce in a basket, I thought Cornucopia, they were greeted by Cornucopia. To me that basket of fresh produce symbolized this new world they had struggled so long and hard to reach. Of course, sadness, hardship, disappointment did not end. Those are all part of life. Tragedy can occur anywhere but for most, the West Coast provided opportunity.

Cornucopia! As I studied the basket on display with its blue ribbon, I thought of those immigrants as I stood there at the Saanich Fair.

(Material for this article from numerous sources including Burton, Ultima Thule. Lutz, Interlude or Industry? Ranching in British Columbia, 1859-1885, British Columbia Historical News, Summer 1980, Vol. 13, No. 4. Sivertz, The Sivertz Family, Book 2, Elinborg. Wickipdia.)

The New Iceland Diaspora

michal-mountains
When I first moved to Victoria many years ago, one of my colleagues said, “On the prairies, people live to work. On the West Coast people work to pay for skiing, scuba diving, drinking wine, smoking weed, sailing, surfing and, as soon as they have enough money to live on, they quit their job and buy a few acres so they can raise prize animals, fruit or vegetables and pour their passion into producing the best wines or peacocks. Or plums. Or peaches. Or kiwi fruit. Or sheep. Or llamas. Or they buy a boat and sail.”

People who move west and then further west and then even further west until they can’t go any further west end up on the shores of mainland BC or on the many islands that dot the coast.

In Vesturfarar, Heather Ireland, (from Winnipeg but moved to Vancouver long ago with her husband Bill Ireland) the grand daughter of Guttormur Guttormson, tells us that she said to her uncle that she wished her amma and afi Guttormson had moved to the Coast. Her uncle said, they’d been to the coast a number of times but wouldn’t have moved there because life was just too easy. It was also a world beyond imagining. Think what those early arrivals must have thought of the world represented by this masks like this one by Bill Henderson of the Kwakwaka’wakw?

Bill Henderson,Kwakwaka'wakw

Joan Thorsteinson Linde says that when her parents were on the train to Winnipeg and they arrived, her mother took a look at the city and said, “Let’s keep going.” She said Point Roberts was a wonderful place to grow up and she was grateful her parents stayed on the train.
Jerry McDonald says she is grateful that her grandparents moved to the Coast in 1943. Her grandmother read a poem about the West Coast and insisted on moving there.

Years ago, Bob Asgeirson, told me that he had been working for a radio station in Winnipeg. He had holidays at Christmas. He got on a train during a blizzard and arrived to a light rain and everything green in Vancouver. He immediately bought a ticket back to Winnipeg, quit his job and moved permanently to Vancouver.

Fort Victoria had been first settled in 1843. By the time the first Icelanders started arriving with the railway reaching Vancouver, there were scenes like this.

Tea Party at Point Ellice House

Although my wife and I visited my wife’s grandmother in Victoria during the summer of 1967, I’d never thought of moving here. In 1974, I had a job in Missouri, was heading for a better job in Texas, when I was asked if I’d like a job at the University in Victoria. I said I’d come for a year. That was forty years ago. I did try to move back to Winnipeg. However, try as I might, no job was forthcoming. I was following an old pattern created by the Icelandic immigrants. Go where there is work.

Most Icelanders left Iceland because of poverty, hunger, lack of opportunity, bad weather, political oppression. Although the fares were small and, in some cases, subsidized, many could not afford to pay for the trip from Iceland to Scotland, from Scotland to Quebec, from Quebec to their final destination in the United States or Canada. If they could, they sold their land and animals to pay for their trip. It was the bad luck of some that stormy weather delayed the sailing ships and the would-be travelers’ funds were used up paying for room and board at the harbours. Not only did these people not get to go to Ameríka but they now were landless and were going to be poverty stricken farm workers.

However, times were so desperate that it was worth taking risks. Living conditions were poor. Sod and lava huts nowadays are made for museums and tourists so they are constructed to look romantic. Sod and turf huts were not romantic. IN 1845 Madame Pfeiffer says ‘Small and low, built of lava, with the interstices filled with earth…A dark narrow passage about four feet high, leads on one side into the common room, and on the other to a few compartments, some of which are used as storehouses for provisions and the rest as winter stables for the cows and sheep…The rooms of the poorer class have neither wooden walls nor floors, and are just large enough to admit of the inhabitants sleeping, and perhaps turning round in them. …Above the beds are fixed rods, from with depend clothes, shoes, stockings, &c….Stoves are considered unnecessary, for as the space is very confined, and the house densely populated.

Rods are also placed round the fire place, and on these the wet clothes and fishes are hung up in company to dry. The smoke completely fills the room.”

Houses were cold. They was no stove. They were crowded. There was little light because glass was scarce. Laws were passed by the landowners to control all the workers who, by law, were forced to work on a farm. They could only change jobs on one day a year. Marriage was not allowed unless a man had the equivalent of four hundreds. This meant that many men and women had no hope of marriage. With wages appalling low, in some cases a few dollars a year, there was little opportunity for a man to save enough money to put down on a piece of land and some animals. It might take a careful, tight fisted man twenty years working as a farm hand to save enough for a down payment on a farm. When he did he also had to rent the sheep or cows from a wealthy landowner at exorbitant rates. What land was available for men who wanted to become independent farmers in the years of good weather was marginal land.

Good land had long ago been taken. The land that became available was usually on the edge of lava deserts. With a cold summer that same land quickly became uninhabitable. A cold summer meant the grass didn’t grow. No grass, the sheep and cows didn’t survive. Without them, there was starvation. People farming marginal land could with one or two cold summers lose everything and become paupers with family members sold off to whoever would keep them for the smallest amount of money. A volcanic eruption that destroyed hay land was a disaster.

Even when the weather was decent, farming alone was not enough to sustain most people so the men walked to the coastal fishing areas. Fishing conditions on the North Sea were dangerous. Boats frequently sank, taking ten or fifteen men with them.

Richard Burton, 1875, says that “The storekeeper must advance goods to the farmer, and the latter refunds him when he can, especially in June and July, September and October, when wool is pulled (Icelanders did not shear sheep. The wool was pulled as it became loose.)and wethers (castrated male sheep)killed. A few of the farmers have money at the merchants, who do not, however, pay interest; many are in debt, and the two classes hardly balance each other. Prices are generally high.” That is the prices of goods available at the store are high.

Those people who chose to make two dangerous sea voyages, first to Scotland or England, then to the North America, were people prepared to take risks and endure hardship. Sailing ships were at the mercy of the weather. Conditions on board the ships for steerage passengers were appalling. Narratives of those voyages often record burials at sea.

Icelandic emigrants tried Nova Scotia.The good land was taken. They tried Kinmount, Ontario. The Pennsylvania Dutch (Germans) already had taken up the good farmland in Ontario. The land in Kinmount was not suitable for farming. The immigrants then made a long and hard journey that ended on the beach at Willow Point with winter closing in and no milk cows because hay had not been put up to feed them. The land was mostly swamp and higher ground was heavily forested. Icelanders were not farmers. When an Icelander answered bondur to the question about his employment on his immigration paper, he was not describing himself as a farmer but as a herder of sheep and milk cows.

Having endured living in ratty tents, then packed into roughly made log cabins because there could only be as many cabins as there were stoves, they endured more hardship. The settlers must have wondered when their suffering would be over. If ever.

Gimli may mean the home of the gods but these people were not gods. They were farm folk who had made a heroic journey from Iceland to Canada only to suffer from lack of food, from poor shelter, from diseases such as smallpox and scurvy. It is no wonder that nearly all of them abandoned New Iceland. They’d already made the decision to leave Iceland to search for a better life. For many, New Iceland was not providing a better life. It was cut off from trade. Except for some work provided by the government, jobs were non-existent. In breakup and freezeup, it was impossible to travel over the lake. There was work in Winnipeg. There was work, at least at harvest time, further west where farms were already established. Many walked west.

Will Kristjanson, in The Icelandic People in Manitoba, says, because of the exodus from 1878 to 1881, the colony was reduced to 250 people. It would be replenished as more Icelandic immigrants arrived. However, a pattern of arrival and departure was established that continues to this day.

They went to Brandon. They went to Argyle. Always looking for good land. They went to North Dakota. The good land in North Dakota filled up quickly so those who didn’t get some of it, went back to Manitoba and settled in the Arborg area. The immigrants traveled for years, making a living where they could. Magnús Jónsson with his wife, Margét, and two daughters, settled in New Iceland in 1887. In 1891, they homesteaded in the Argyle district. In 1902 they moved to Blaine, WA.

Metúsalem Vigfússon moved to New Iceland in 1876. He moved to Winnipeg and worked around Manitoba wherever he could find work. He and his wife, Borghildur bought 80 acres southeast of Mountain, North Dakota. After seven years they moved to Roseau, Minn. They lived there eleven years. In 1917, they moved to Yakima, WA.

Many settlers went to Swift Current when the railway line ended there. From there they went by horse and wagon north. They went to Alberta and settled in places like Markerville.

Good land. A place where they might prosper, where they might have a Canadian farm, grow grain, raise animals and, when they got over the mountains into the Okanagan, as unlikely as it seems for Icelanders, create orchards.

The railways opened up land, made it possible to ship produce and to receive necessities. In New Iceland the railway, first stopping at Winnipeg Beach and then Gimli and, finally, Riverton, created the cordwood economy. While those people in New Iceland were struggling in the second poorest part of Canada, only ahead of Newfoundland economically, their brethren, the original settlers and their children, were moving west. Some of those found jobs, land, possibilities. Many stayed in Winnipeg, the new Chicago, a dynamic city, for a time, but then the Panama Canal was built and the boom began to fade. Others gathered in places like Wynyard and Foam Lake, Regina, Moosejaw, Calgary, Edmonton, eddied around the base of the mountains, but with Olafur Norman arriving in Victoria in 1883, the path to the coast was established.

Gerri McDonald says that a survey in the 1930s showed that only 5% of people of Icelandic descent lived in BC. In 2011 25% of people of Icelandic descent lived in BC.

That is not surprising. Although there was no organized group movement to the West Coast, many people during the Depression moved from the Gimli-Riverton area to Steveston to fish, work in the canneries and build boats. A group did settle Osland on Hunter Island in the mouth of the Skeena.

But most were like me or Robert Asgeirson, moving west to take or find a job. My contact with the West Coast wasn’t Icelandic. My wife’s grandmother and grandfather were English. The Oak Bay neighbourhood was still referred to as behind the Tweed Curtain. I knew of no one in Victoria of Icelandic background before I arrived. I’d come to take a good job. There were tea houses, not coffee houses. Doormen in historic English outfits stood outside tourist establishments. The accents on the streets and in the stores were not Icelandic or Ukrainian. They were English, Irish and Scots.

It took a while to discover other people of Icelandic background. Halli Johnson, Mattie Gislason, then a meeting organized by Alphonse Hansen at a restaurant in the country to discuss forming an Icelandic club, the Icelanders of Victoria. Fred Bjarnason was there. We did form a club. We went on to have Thorrablots. We do celebrate June 17.

Richard Beck, that great champion of all things Icelandic, retired to Victoria. He died, then his wife, Margaret, died and their joint will left the University of Victoria their house to sell and create a foundation for the dissemination of Icelandic literature, language and culture. The Beck lectures began in 1988. Since then the Richard and Margret Beck Trust, under the direction of Dr. John Tucker, has funded around two hundred lectures by Icelandic experts.

This is how a diaspora is created. Travelers settling somewhere, meeting each other, forming a cultural club, or a church group, or an educational group. Point Roberts, Bellingham, Blaine, outposts held together by memories, evidence found in photo albums, club records, graveyards. Outposts like Osland on Smith Island, now nearly abandoned, its existence attested to by the book, Memories of Osland. The Jonassons, Haldorsons, Johnsons, Philippsons, Freemans, Oddsons, Grimsons, Kristmanssons, Longs, Snidals, Bjornsons, Einarssons, Laurassons, Erlendsons, Emmersons.

Think on it. The people who have gone west. My uncle Earl (Gimli) went to Edmonton. My uncle Alan (Gimli) ended up in Calgary. My sister in law (Riverton) moved to Victoria. My nephew and niece (Gimli) are here. My cousin, Rudy (Gimli), is on the mainland. His wife, Sig (Riverton) just died. His daughter (Winnipeg) is with him.  Keith Sigmundson (Gimli) has a place here. Dennis Oleson (Riverton) is in Victoria. Glenn Sigurdsson (Riverton) in Vancouver. His mother. (Riverton) His father died here not too long ago. Ruth and Randi Jonasson (Riverton). Christine Anderson (Riverton).

The list seems endless. Linda Bjarnason (Gimli) in Naniamo. Carol Bjarnason (Gimli) Whiterock. Margaret Bjarnason (Gimli) Vancouver. If I tried to list all the people of Icelandic descent in Vancouver, it would fill pages. It far outnumbers the people of Icelandic descent now living within the boundaries of New Iceland. If all these people had stayed in New Iceland, what would they do? They are teachers, architects, lawyers, stock brokers, art gallery owners, veterinarians, chefs, secretaries, professors, city planners. They are myriad.

The Icelanders were not alone in their experience. The Finns came to the coast of BC. They created a village called Sointula on Malcolm Island in 1901. It was to be the new Finland, led by a charismatic leader Matti Kurikka. They came as a group, rowing their way north from Naniamo.

In 1908, led by Verigin, 6,000 members of the Doukhobor sect migrated to BC. Neither of these communities survived in their ideal form. This was the fate of most immigrant groups. They left the mother country, Finland and Russia, in these cases, formed communities in Canada bound by ethnicity, religion and isolation, and these communities could not remain cohesive. Even isolation is not enough to keep the community together. So, there was the original diaspora and then the diaspora from the original settlements. All such cases can be looked at as failed dreams, failed ideal images. On the other hand, they can be looked at as successes because the original communities provided a place for its members to prepare to enter Canadian society.

New Iceland lost many of its original settlers. However, others came, settled in an area where they knew some of the earlier settlers, where people spoke Icelandic, where the harshness of immigration could be softened a bit as people adjusted to a new life. They moved to take up greater opportunities, that often meant leaving the mother colony. That is they stayed true to their original purpose in emigrating, to create a better life for themselves, their children, and future generations.

Who Were The West Coast Icelanders?

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Some of the Icelanders who came to the West Coast went logging. They came from a country where trees were scrub birch a few feet high. What do you think they thought and felt when they saw scenes like this?

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From a country with no trees to a country covered in vast forests. This forest is outside Prince Rupert.

Who are these BC Icelanders and where did they come from?

“Gisli and Jonina Jonsson and their baby daughter, Kristjana, came to Canada from Iceland in 1902 to settle in Selkirk, Manitoba. While there Gisli worked as a carpenter and in the fish cold storage plant. In 1914 he came to British Columbia on an exploratory trip. He was looking for a place to settle where weather conditions were more temperate and working conditions more to his liking.”

Gudmundur “George” Snidal,  his wife Ingunn “Inga” and their three children came to Olsand in the early spring of 1919. They came from Graham Island, B.C. George Snidal was born in Iceland in 1879 and came to Canada at an early age. Inga Sigurddottir was also born in Ielandin 18886. She came to Canaa in the spring of 1910. Bhey were married in Winnipeg in late 1911.

Olafur ‘Oly’ Olafson was born in Iceland in February 1904 to Halvardur and Sigridur. In 1910 the Olafson family – three children, Oly (six), Hilda (three), and Swana (two), and Halvardur, who was 38 and Sigridur, 35, emigrated fro mt heir home country to Canada. They speont one winter in Winnpeg, then headed west to the Queen Charlotte Islands wehre othe rIcleandic famileis had gone to live.

In 1918 Benecikt Steffan Hohnson, with his wife Sigurlina Valgerthur Johanesdottir, moved from Manitoba to the northwest coast of British Columbia. Ben and Sigurlina were both born in Iceland – he in 1864, and she in 1862 – and were married in that country before immigrating to Canada in 1888 on the ship  “Cirdasia”. The had four children. Lutehr, their son, was born in Winnipeg April 26, 1894. He was married, before the family moved to B.C, to Thurihur (Thura) Oddson, the daughter of Gudni and Gudrithur Jonsdottir. Thura was born in Reykjavik, Iceland December 121, 1900 and came to Canada in 1901 with her parents and Grandparents.

And how did these Icelanders, braving the trip to England or Scotland, from there to Canada, across the country to Winnipeg, picking up and moving still further west, creating for themselves a small Icelandic colony on Smith Island, live?

According to Elin (Einarsson) Vaccher in Memories of Osland “At times during the winter months we would be locked in by the ice that came down the river. Before winter set in my father would go to Prince Rupert for supplies – sacks of flour and sugar, butter in 14 pound boxes and a quarter of beef. Then men would hunt deer for extra meat during the winter. My dad made a good root cellar with a cement floor below our house. We stored vegetables from my mother’s garden there. Potatoes in large bins and carrots and beets in barrels of sand. Durnig the summer my mother was kept busy tending the gardens and the animals while the men were fishing. She would salt fish and preserve salmon and fruit in jars for the winter. As child I remember my mother baking sugar cookies with half an almond or a raisin on top. She also baked jelly rolls to have on hand for company. Every weekend she baked a layer cake spread with jam filling for the family. Vinatarta was special and only baked at Christmas and Easter.”

How Icelandic is that?  There they are, probably about seventy people, living on an island on the Pacific Ocean, surrounded by forest, trees beyond imagining, in a community connected by a wooden sidewalk that wound its way through the forest and at Christmas and Easter the mothers and grandmothers make vinatarta. And I remember my mother in Gimli making those sugar cookies with half an almond on top and jelly rolls. To me, sugar cookies and jelly rolls are childhood, Gimli, Icelandic, Lutheran, but they’re obviously also Osland, BC, Icelandic, childhood, there over the vast prairies, across the Rocky Mountains, beyond the mainland, there’s vinatarta on a plate with a mug of strong coffee, and jelly roll and sugar cookies. There in the fog and rain, in the vast forests, on the edge of the world. Icelandic.

A World Beyond Imagining

haida

Masset Haida village

There are a lot of people coming to the INL conference in Seattle. So many, in fact, that it is sold out. Because the conference is being held in Seattle, the focus, of course, will be on the Icelandic American community. However, in the late 1800s, people moved quite freely between Canada and the USA, sometimes moving from Victoria to Seattle, then moving back. A lot of people of Icelandic descent in Washington State are from families that travelled across Canada by train, stayed in BC for a while, particularly in Vancouver and Victoria, then moved to Point Roberts and Boundary Bay. The historic ties are strong.

skeena

Skeena

In the book Memories of Osland there are numerous stories of that emigration from Iceland to Winnipeg, from Winnipeg to the West Coast of Canada and then from there to points south. All you have to do is read a few biographies to realize just how Icelandic a small community like Osland was.

Johan Phillipson in Excerpts from “Grandfather’s Story of the Philippson Family” says, “My parents were living in a small and isolated Canadian-Icelandic community called OSLAND which was located on Smith Island at the mouth of the Skeena River. I was born at the nearest hospital in Prince Rupert on April 2, 1916.”

In the article, “The Family of Kristjan & Sigridur Einarsson”, the author says “Kristjan Einarsson was born in 1873 in Iceland. In 1910 he came to Canada and followed the carpentry trade in Winnipeg until he moved west to Masset on the Queen Charlotte Islands around 1912. There he married Sigridur Olafson, widow of Hallvardur Olafson.

“Sigridur was born in 1875 in Iceland. She married Hallvardur Olafson in 1902. In 1910 Hallvardur went to Winnipeg, Manitoba, Canada with their children – Olafur, Thorhildur, and Swanhvit. The family moved to Masset in 1912. Hallvardur had been in failing health for a year and in 1914 he passed away.

Kristjan and Sigridur moved to Osland in 1915. Land there was promoted by Thorsteinn Davidson, and Einarssons, and other Icelandic families bought land and built their homes there. Kristjan worked as a carpenter during the winter and fished for salmon in the summer months. He was a very good carpenter and made the windows and doors for almost every house in the settlement. He loved good books and over his long lifetime accumulated a large library of Icelandic books.”

How could any story be more Icelandic than that?

Born in Iceland, immigrating to Canada, stopping in Winnipeg, suffering a death in the family, remarrying inside the Icelandic community. Amazing that there was enough Icelandic community that Icelanders were able to marry Icelanders. And, they stayed within an Icelandic community on an island in the mouth of the Skeena river.

This was a world beyond imagining.

Had you ever heard of these people, these Icelandic individuals who had travelled across Canada and founded a community on a small island where they adapted to life in British Columbia? They raised goats and gardens, fished for salmon, worked in canneries, found jobs in Prince Rupert, endured the rain (at least it was West Coast rain on a green world and not driving horizontal rain that kept crops from growing), learned to log, built houses from wood and brought up families.

What a heroic journey this was. What strong people. What determination was required. What costs they paid. Graves attest to that.

And there, in the green world, in the world of towering trees, it says of Kristjan “He loved good books and over his long lifetime accumulated a large library of Icelandic books.”