The king salmon, it is called in the United States of America; the chinook, in Canada. By any name, it is pre-eminent among the species of salmon that swim down the Yukon River as small fry, and then swim back up the river years later to spawn and die. Author Adam Weymouth undertook to honour the long journey of the chinook, and to chronicle the economic impact and cultural influence of the fish, by canoeing all the way down the Yukon - a travel adventure that he recalls in his 2018 book Kings of the Yukon.
Weymouth, a freelance journalist from London, is clearly taken with these fish, marveling that “They can distinguish a single drop from their home river among two million gallons of seawater” (p. 3). In his efforts to chronicle One Summer Paddling Across the Far North (the book’s subtitle), Weymouth takes pains to acquaint the reader with the fine points of salmon as a piscine family: “There are five species of Pacific salmon in North America: the chum, the coho, the sockeye, the pink, and the Chinook. Each has its own diminutive: the chum is the dog or the keta, the coho the silver, the sockeye the red, the pink the humpy, and the Chinook is the king” (p. 7).
I was also glad that Weymouth took such pains to explain the Yukon as a river system, as it was not familiar to me. As a helpful map near the beginning of the book makes clear, the Yukon River has its beginnings in the Yukon Territory of Canada; from its source, the Yukon flows north and west into the U.S. state of Alaska, before reaching its end at the Bering Sea.
Weymouth’s fascination with this great northern river is evident. He explains that “The Yukon River is the longest salmon run in the world. Where exactly the Yukon has its source will never be resolved, because there is no single answer, with countless tributaries rising across western Canada” (p. 8), and adds that “‘Yukon’ is a contraction of the Gwich’in phrase chu-u-ga-i-i-han, which translates as ‘river of white water’” (p. 33).
It has become almost a convention of travel writing that the travel writer not only records what they see that is new and different for them, but also describes how the experience of travel has changed them. Convention or no, Weymouth describes in an engaging manner how the experience of canoeing the Yukon changes his Londoner’s city perspective:
My awareness is changing. It is becoming increasingly easy to read shapes into the landscape, to see a pair of moose antlers in a distant piece of driftwood, or a man, waiting for me, in a stunted birch: with my mind left to wander, I am inventing curiosities, and I imagine that it will not be long before I start weaving them into stories. I am noticing irregularities, too, so that I am able to focus in on a fleck of white from half a mile away, and spot a bald eagle sitting motionless, scarcely aware how I have done it. I find that I can tell a species of tree by how it is moving in the wind, how the aspen leaves twinkle but the birch’s quiver. I have never noticed this before. It is the same with birdsong. I had always thought that learning birdsong was beyond my capabilities, but out here the songs are starting to stick: the dark-eyed junco, which sounds like a telephone ringing; the white-crowned sparrow; the raucous kingfisher. Despite my many years of city living, I think perhaps I might not be a lost cause after all. (p. 54)
Weymouth’s changing perspective also emerges in his reflections regarding hunter-gatherer cultures like those that he will encounter among the Indigenous people of both Yukon and Alaska – “There is a distinction to be made between nomadism and restlessness, and it is restlessness that drives one farther, beyond the lands one knows. It was city-dwellers who went to the moon” (p. 43). He seems to question the “restlessness” that has driven him through much of his life as a Londoner.
Once he has crossed the international border from Canada into the United States of America – proceeding into a stretch of the river where he will encounter individuals and communities more often – Weymouth seizes the opportunity to provide engaging items of historical trivia – “Alaska, from the ancient Aleut alaxsxaq, ‘the object toward which the action of the sea is directed’, or, in another translation, ‘the shore where the sea breaks its back’” (p. 55) – and to capture interesting elements of the state’s cultural life, as when he shares “a joke Alaskans like to tell” about Anchorage, the state’s largest city: “the good thing about Anchorage, they say, is that it’s only twenty minutes from Alaska” (p. 60).
With the Alaskan portion of the trip, Weymouth also starts to focus on the threats facing the salmon. As if their long, end-of-life spawning journey, across the wide sea and up a fast-flowing river, wasn’t tough enough, their populations have been decimated by overfishing and climate change. Across the American West, the numbers tell a sad and worrisome story: “In 1900, 45 million salmon swam up the rivers of Washington and Oregon and California. Today, that number is 2 million” (p. 110). Attempts to counter overfishing through “fish farming” have their own impact: “Up until the 1960’s, the salmon was an exclusively wild fish. Today, 70 percent of it is farmed” (p. 128).
Andy Bassich, an Alaska Fish & Game manager, tells Weymouth how deeply concerned he is about the impact of overfishing. “Andy believes that to redress the altered genetics of the run will take eight to ten cycles of fish – that is to say, at least fifty years” (p. 67). One also hears calls to make a ban on fishing for king salmon permanent.
Such proposals do not sit well with the Indigenous people of the region – people for whom the salmon exist as part of a cooperative cycle, giving themselves to be eaten by the people so that the people and the salmon can coexist on the land. When the taking of salmon is a sacred form of communion, then the visit of a young Ph.D.-wielding scientist from Vancouver or San Diego, with charts and graphs showing why a fishing embargo is necessary, is not likely to be helpful. A rather off-colour story shows how different the perspectives of scientists from the outside, on the one hand, and Indigenous people who are lifelong residents of the region, on the other:
I hear about a Yup’ik man down on the coast who harpooned a beluga and found three chum salmon in its stomach. This was unusual enough that he mentioned it to a biologist. But beluga don’t eat chum, said the biologist. Well, then, said the man, they must’ve had a real hard time swimming up his asshole. (p. 215)
At Fort Yukon, Weymouth witnesses the moment when Fish & Game announce that the king salmon season is on:
Everyone has heard Fish and Game’s announcement, and the place is absolutely buzzing….Skiffs are racing back and forth, or are aligned along the waterfront, Alwelds and Applebys and Wooldridges. Outboards cocked out of the water, Honda 90’s and Yamaha 4-stroke 115’s. Windshields made from ply and Perspex, or ripped from trucks, are bolted onto prows. Blistering paintwork, seats exploding foam, barge poles for the shallows. Men stand in small groups on the beach, talking fish and mesh. Someone is fixing a fish wheel to the back of a truck with a complicated web of ratchets and hitches. We watch as they haul it across the dirt, the men milling about and shouting, laughing, offering advice. It is the work of men who have never had to rely on other men for anything, men with the belief that any difficulty can and must be overcome by themselves alone, that there is no other help forthcoming. The wheel shivers about. They edge it down toward the water. There is a great cheer as it floats. (pp. 106-07)
Later in the trip, Weymouth recalls a visit he made to a salmon hatchery in Whitehorse, Yukon Territory, before he began paddling his canoe down the Yukon River. One of the biologists working at the hatchery describes the team’s attempts to restock four creeks at the far end of the Chinook salmon’s range and says, “There is a holding capacity to every stream. That’s what humans haven’t really grasped. We just keep on expanding, chewing stuff up. These salmon can’t do that” (p. 149). When Weymouth assists with the fertilization process for a new group of salmon eggs, the same biologist adds, more jocosely, “You’re gonna be the dad of five thousand salmon….Better start shopping. Better get another job. Writing won’t support you now” (p. 151).
His visit to the fish camp of an Indigenous woman named Mary Dementieff shows how the complex array of rules and regulations governing when and how one can fish for salmon – rules and regulations crafted in far-away places like Juneau and Anchorage – affect people far away from where the rules are made. As she looks out at a river that once teemed with king salmon, Mary reflects that “She hadn’t even bothered fishing for kings this year, the regulations were so complicated. Do this, do that. By the time you got the net in, you had to get it out again. It’s so sad. There’s other fish, of course, and she should be grateful for that. But there’s nothing like a king. Everything changes” (p. 203).
Weymouth concludes Kings of the Yukon by suggesting that the prospect for the king salmon is not altogether bleak, that there is reason for hope:
Salmon can be brought back from the brink….[T]he future of the Yukon king does not seem hopeless…if reconciliation can be achieved. A reconciliation between commercial and subsistence, between those who live at the mouth and those who live at the source, between those who see their entitlement to food and wealth and culture swimming past them up the river, and those who want a conservative approach, if not an outright ban, forever. The life of a fish and a river, as I have learned, is astonishingly complex. (pp. 259-60)
I read Kings of the Yukon on a visit to Alaska and the Yukon Territory; and now that I have read it, I don’t think I’ll ever look at the salmon on the seafood counter at my local Giant Food store in Manassas, Virginia, quite the same way again. This book is a thoughtful look back at a thought-provoking river voyage.