The lonely grave of an Inuk child finally gets a name

I write northern history. My articles are designed to educate, inform and entertain.

It is very rare for a historical article to actually make a difference, to effect a change. But an article I wrote a few years ago had that unexpected result in far-off London, England, on Sept. 29, the day before Canada’s National Day for Truth and Reconciliation.

The new grave marker for Sara Abraha Uvloriak, dedicated on Sept. 29. (Photo courtesy of Cynthia Dize, secretary, Fetter Lane Congregation (Moravian), London)

In 2019 I published in Taissumani an article titled “The Lonely Grave of an Inuit Child.” A version of it had earlier appeared in Labrador’s Them Days magazine in 2015 under the title “An Eskimo Child – A Lonely Grave.”

The article told the sad story of an Inuk child, Sara (Sarah) Abraha Uvloriak, who died in England in 1899. Although her name was known – it appeared in the Moravian church register in London – a stone was placed above her grave saying only “AN ESKIMO CHILD.”

The stone bore a date, 1900, but it is incorrect, for Sara died in December 1899.

The small Moravian congregation in London found out about my two articles and, unbeknownst to me, made arrangements to replace the original stone with one bearing the young girl’s full name and date of death. The new stone uses the spelling of her first name found in her birth record (Sara) rather than the spelling that appears in the death record (Sarah). 

Rev. David Howarth conducted a dedication ceremony in the graveyard on Sept. 29 to right the century-old wrong. I attended by Zoom, as did a number of others, including three women from Labrador.

Below is my slightly-edited 2019 article which sparked the placing of the new stone:

Hidden behind a row of shops and a wooden gate in a busy part of London, England, just off King’s Road, is an unexpected place of peace, a tranquil cemetery of the Moravian Church.

When one steps through the door in the wooden wall, the hubbub of the city is left behind. This is the Chelsea Burial Ground, where the faithful of the Fetter Lane congregation of the Moravian Church have buried their dead since 1750. 

The cemetery also holds the remains of missionaries who served in Labrador. But when I went there, on a pleasant December day some years ago, I was not in search of a missionary but rather an Inuk child from Labrador. 

I had called to make an appointment, and so I was cordially greeted by Rev. David Newman.

“So, you’re here to see our Eskimo boy?” he asked.

“No, I’m here to see your Eskimo girl,” was my reply.

“We don’t have an Eskimo girl,” he said, “but we certainly do have an Eskimo boy.”

This was news to me. My information was that the cemetery had the grave of a female Inuk child. I had never heard of the boy. In fact, as I soon learned, there is a young man, but that’s a story for another time. 

A Moravian graveyard is laid out in quadrants, the minister explained.

Indeed, a 1795 publication explained succinctly that one quadrant is “appropriated to male infants and single brothers; a second, to female infants and single sisters; a third, to married brothers or widowers; and the fourth, to married sisters and widows.”

There are no standing tombstones — grave markers are all flat and of two sizes, “a smaller for children, and a larger for grown persons.”

The birth record for Sara in the Hebron (Labrador) Church Book. (Photo by Kenn Harper)

In the minister’s office, we examined the plan of the graveyard. To the clergyman’s surprise, it showed “Eskimo Child” in the North East section, Row 10 Number 2, very close to the hedgerow outside the chapel.

While the minister dealt with an interruption, I returned to the graveyard and began my search. Almost immediately, in the row of markers closest to the office, I found the lonely grave.

***

In 1899, Ralph Taber, the promoter who seven years earlier had recruited Labrador Inuit for the Chicago World’s Fair, returned to that coast to take Inuit for another ethnographic exhibition, this time in Europe. He enticed Inuit from Zoar, Davis Inlet, Nain and Hebron to accompany him to England. Their first show would be at the well-known exhibition venue of Olympia, in London. 

The Inuit arrived in Europe aboard the Hudson’s Bay company ship Erik in late October. By Nov. 6 they were at Olympia.

The show they were a part of was a grandiose presentation called Briton, Boer and Black in Savage South Africa.

Bizarrely, it featured an “Esquimaux Village,” almost as an afterthought. This was the first of many shows in a trip that would, for most, last almost three years and take the Inuit to France, Spain, North Africa and Italy, before they crossed the Atlantic again for a major exhibition in Buffalo, N.Y.

Not all the Inuit would survive this odyssey. The girl whose grave marker I had sought would be the first to die. The Diary of the Fetter Lane congregation records that “an Eskimo child died at Olympia” on Dec. 21 and was buried two days later at Chelsea. 

The Register of Deaths and Burials of the congregation provides more information. 

The unfortunate child was a girl, her name recorded in the death register as Sarah Abraha Uvloriak. She had been born Dec. 19, 1895 at Hebron in Labrador (although the London church register says 1893, an error of two years). 

The Hebron church record gives her name simply as Sara. Confirming the diary entry, the death register notes that she “departed” on Dec. 21 at Olympia and was buried on Dec. 23 by Brother Friedrich Nestle.

He was on furlough from Labrador and was in London “in order to minister spiritually to the Eskimoes (sic) at ‘Olympia.’”  He was also grieving the loss of his own wife, who was “called home to her eternal rest” in Hopedale, Labrador, only six months earlier, and was buried there along with their stillborn child.

Sara was the daughter of an Inuit couple, Abraham and Juliane. Abraham had been born at Hebron in 1858, Juliane a year earlier. They had married there on April 29, 1878, in a ceremony performed by Brother Kretschmer.

They had come to Olympia with five of their children. And now, two months into their adventure, they had lost one. They would lose two more before their sad European saga would end. 

The sparse information on Sara’s grave marker is a mystery. She did, after all, have a name recorded in the congregation’s records. But no name appears on her marker, merely the anonymous inscription, “AN ESKIMO CHILD.” The date, too, is wrong. Sara died in 1899. Her marker places her demise in another century.  

No one remembers Sara today. I placed a flower on her grave; probably it was the first in over a century.