World Heritage Site, SGang Gwaay

We stayed two nights in Collision Bay waiting for weather before making our journey out to Anthony Island in the Pacific.  Swells were rolling into Collision Bay from Hecate Strait creating a troublesome sleep so we set a stern anchor in addition to the bow anchor which helped hold our nose into the wind.  By late morning we had the pleasure of watching a pod of orca feeding at the entrance to the bay; current was swirling around the islets and surf crashing over the rocks stirring up the fish for the hungry family.  We left the next morning around 8am and headed east over the swell before turning south.  We had caught an ebb tide along with current near Goodwin Point creating 6-8 foot swells but as we continued further east and then southward, the seas diminished to between 4-5 feet.  Heading south meant the swell was abeam, but riding through the troughs of the swell made for a comfortable ride.  

Heading West towards the Pacific Ocean (Anthony Island far right)

We rounded Benjamin Point & Garcin Rocks about 10am and turned west into Houston-Stewart Channel where the seas subsided to a consistent 2-3 foot chop.  We would soon be at Rose Harbour on Kunghit Island, our planned meeting spot with Spirit Quest.  

Approaching Anthony Island (SGang Gwaay)

Since we were still early in the day and our friends Jim & Anita wouldn’t be arriving until late afternoon, we continued west past Rose Harbour and out the channel to Anthony Island (SGang Gwaay), a Native World Heritage Site.  SGang Gwaay is one of the best examples of a traditional First Nations village site with a number of mortuary poles still standing that have recognizable carvings.  In its final years of occupation, there were 20 longhouses, and numerous memorial, frontal, and mortuary poles.  

Anthony Island Southeast Anchorage

We anchored on the southeast side of the island in a small cove protected from northwest winds and took our kayaks into shore.  We were met by Ken, one of the watchmen who served as our guide.  He explained that mortuary poles are placed in the ground upside down, which provides more space near the top for the burial bentwood box.  

Mortuary Poles along the Beach

The poles were raised using six ropes made from red cedar which is very strong – two ropes in the front, a rope for each side, and two ropes in the back.  A hole 10 feet across and 6-8 feet deep with a stone on one edge was used to tip the pole into place.  The secured end of the pole was fire-hardened or coated in grease to help lengthen the life of the pole.  After the pole was raised, the hole was filled in with stones, gravel, and dirt.   


Mortuary Poles

Mortuary poles were placed in front of the deceased person’s home; when too many poles were in front of a house, the oldest pole was laid down to make room for a new mortuary pole.  

A Lone Mortuary Pole

Our Watchman pointed out a mortuary pole that stood alone at the edge of the village not having been placed in front of a house.  This pole was in honor of a chief from Rose Harbour who had come to SGang Gwaay because his village had been devastated by diseases and he no longer had a home, he died shortly after coming to SGang Gwaay.  

Space for Bentwood Box

Numerous Mortuary Poles overlooking the bay

The Haida believed that after the body is placed in the bentwood box inside the pole, the person’s spirit becomes part of the pole.  Thus the pole should be allowed to fall and return back to earth – the natural cycle of things.  Carvings on the pole represent stories that are passed on from generation to generation.  

Carvings still visible on Poles

To the Haida, creatures of the land, air, and sea are super natural human beings that come to visit and this concept can be seen in the carvings, combining the features of humans and animals.  Figures on the pole that face down represent something negative or bad that happened while figures that face up represent a happy story.  The beaver is always shown with a chew stick in his mouth so he won’t chew on the poles when the poles come alive at night.  Some of the mortuary poles at SGang Gwaay are smooth, not having been carved, instead they were once adorned with copper shields, inlayed with abalone shells from California; this would have been for a wealthy family, costing hundreds of blankets to pay for the pole.  Copper shields were made from pounding or flattening copper nuggets and then fire-hardened.  

Poles along the Beach

Not all of the poles were carved on the Island but were carved elsewhere and then transported by large canoes (100-125 feet long) to Anthony Island (SGang Gwaay).  In 1957 a joint operation to remove house frontal poles was agreed upon between the Government and Haida to be preserved and displayed in museums in British Columbia, the mortuary poles were left as agreed.  Unfortunately during the 1960’s, pieces from the mortuary poles were cut out and other items taken resulting in the current Watchmen program serving to both protect Native sites and to welcome guests.  

Beach Landing for Canoes

Unlike other sites, there are still significant mortuary poles at SGang Gwaay estimated to be 130-150 years old.  It was suggested that a preservative be applied to these poles but the Elders voted against this suggestion, keeping with tradition and respect for those who have passed.  It’s anyone’s guess how many more years the poles will remain standing, one estimate is 50 to 100 years before they fall.  

Pit Longhouse

Remains of pit longhouses can also be seen at SGang Gwaay.  Longhouses were constructed with standing posts and beams.  The Raven clan would build for the Eagle clan and vice versa.  Slaves were also used for labor, the more slaves you had the more wealth you had.  Slaves were not mistreated, however, and were actually treated well; slaves could even marry into a clan.  One of the chief’s at SGang Gwaay had five smaller houses built for his slaves.  If a slave went back to his own tribe, his original tribe would accuse him of being a “turncoat” and treat him poorly so there was no need for the slave to leave.  

Pit Longhouse

Pit longhouses were for wealthy chiefs, which provided extra room for potlatches.  The pit had to be dug and finished the same day so evil spirits didn’t come out of the ground.  Each house had frontal poles that identified who lived within and what profession they held, such as carver, paddler etc.  Although different members had different jobs, everyone participated in the seasonal harvests.  The door or entrance to the longhouse was constructed in such a way that one would have to step over and duck down to enter, creating an advantage over an enemy.  

Post & Beam of Longhouse

A removable panel at the back of the house was used for escape if necessary.  After contact with the Europeans, including ships and shipwrights, the Haida had tools which allowed them to cut a square notch through the standing pole on which a roof beam could rest.  The chiefs of course had pit longhouses while commoners had flat-bottom longhouses.  

Mortuary Poles

There were three chiefs at SGang Gwaay:  a house chief, the clan chief, and the village chief in order of importance and responsibility.  The poles standing along the beach made a big impression on both past and present visitors.  We found the Island and its history to be beautiful and rugged, stirring the imagination.  

An Impressive Site

After our visit, we motored back to Rose Harbour and anchored in the bay for the night, a short while later Spirit Quest arrived and anchored nearby.