1213 20 77812 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 30.09.1895 Proper date: 30.09.1895 Description An account of the resource Yiripe lies two day's journey South of Wovawora - Yiripe people often come to Worawora and Clerk had formed an ambition to see their land, though in fact it comes under the Bremen area. They are politically under Buem, though they are a tribe in themselves, with their own language, and also speak Ewe more readily than Twi. Clerk found there two Christians - one recently arrived had been baptised in Cape Coast. Another named Okra had recently inherited a not inconsiderable amount after his father's deaths, had earlier worked for Dr. Fisch, and had been working for Dr. Hey until his discharge. He had already started to carry out Sunday street preaching. Clerk says 6 of the 7 Yiripe villages grouped closely together, the biggest Male and Kumasi. The people listened to him attentively, since for most it was the first time they had heard the Christian message. They did not make an especially good impression, however - they could be more welcoming to strangers. They are heavily engaged in trading, bringing in spirits and gunpowder from the coast, but have not gained much in cultural terms from this contact - their houses are built of clay, with clay plastered roofs. His return journey took him through Lolobi (Between Yiripe and Akpao) - the people were very friendly there – Beyika, Tetman, Borada, Gyasekan. In Borada the request for a teacher was repeated. In Gyasekan on his outward journey he had baptised a sick Akim man who had in fact been a house servant of Süss, been taken away by his parents but in his last illness wanted baptism. He died the day Clerk returned to Gyasekan. In Worawora 2 Christians have been excluded after 'falling’ but have been replaced by two who have returned baptised from Cape Coast. One feature of his visit to Yiripe was finding people who proclaimed they believed in one God, not the fetishes, and who were selling the amulets of their new faith - the pieces of paper enclosed in the amulets had crude drawings on them. Identifier An unambiguous reference to the resource within a given context D-01.63b.VII..154 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.63b - Ghana 1895: D-01.63b.VII. - Anum Title A name given to the resource Clerk's Report of a Journey to Yiripe Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 28.09.1894 Proper date: 28.09.1894 Description An account of the resource He stayed in Kete, not Krakye. He preached a formal sermons to the chiefs and people transmitting to them the whole salvation history from the creation to redemption in Jesus, and how the kingdom of God had come to Europe and from Europe to Accra and thus to Buem. Now he wanted to know whether the in Krakye were prepared to receive this message, and as a particular test he offered the Krakyehene the invitation to send two boys with him to school in Worawora. The sermon was delivered before the chief and people, no mention of the priest of Dente. The chief's reply on both points was to postpone a decision for a short while. He held a service in Kete, but not street preaching. The market was quite un-interruptable. The market swarmed with merchents all trying to attract everyone's attention, and most understood no Twi. Kete has grown since the recent war so damaged Salaga's trade. He saw daily cattle, cloth, and foodstuffs for sale. Slaves are also sold, but not publicly. He came across one slave dying on the side of the road, and saw that he was fed, He writes that the usual Mohammedan practice was to dash a slave his redemption price once he becomes seriously ill. While waiting for the Krakyehene's answer he spent a day in Tareeo, and another in Tworeso, both villages under the chief priest of Dente. In the former the chief was very unwilling to have Clerk preach publicly, though unable to stop him. In both villages after. Clerk's sermon, which posed the question whether the people were ready to have the mission settled among them, the chiefs said that what the elders in Krakye would do, they too would do. Clerk then had another interview with the chief, asking why no answer had been received to his questions. The chief's first reaction was to ask if he came from the German officials in Adele. He then said that he could send no boys to school (It is only at this stage apparently that Clerk met the fetish priest, the chief sending to him to greet him after postponing giving an answer on the question of mission settlement again). Soon after Clerk went to see the chief again in the company of an Ada merchant called Kuwona, the latter teems to have spoken more forcibly than Clerk had to the chief. The German/English question came under discussion again, the Krakye chief saying that he proposed to send a tusk of ivory to the Governor in Accra with the message that he would rather serve the English. He also protested that if boys went to Clerk's school they would be taught to believe in only one God and would no longer respect him. Clerk denied this, instancing that he himself had taken his hat off in the king's presence, and bowed to him. Kuwona stressed the usefulness of education too and they extracted the promise that a boy would be sent later. 'The chief promised an answer the day after the next. The next day Clerk preached in Kantankofore and Krakye. On the same day interviewed again by Clerk the king made a face at repeated requests for a statement about whether he would welcome missionaries or not, and said 'Who'does not like people? I would even welcome them if monkeys were people'. He admitted that this answer was from himself alone. The official answer next day was 'If you have nothing to do with the Germans, you can come (and settle) - who drives strangers away? As for us, we serve the English and when you come, don't plague us, and don't create disturbances.’ En route back to Buem Clerk preached in places like Brewaniase, Kwaku, Bonkra, Abodowo, Patwu, Hyentae, Makokwae. He had many attentive hearers in all, and in all the people replied to his question about accepting the mission that they were not independent, and would do what the Krakye elders did. In a concluding general report Clerk writes that the Krakyes understand Twi well, He only visited the biggest villages, of which Tareeso is the biggest. Apart from those visited there are many others on both sides of the Volta. The inhabitants of such villages are in part slaves. The fetish priest's village had just received an increase of 40 slaves offered by one Kwabina Panyin who had just fled for sanctuary to Dente from Abeotu. The Krakyes almost never travel – they are farmers. Lepers mix freely with the people there is one village which even has a leper as chief. As with all the tribes in this area the division of the land between the English and the Germans has created great bitterness, and even in Buem it makes no good impression when German missionaries visit him. ‘It makes one sad when after preaching in a village the first question is 'are you German or English?' As for sending mission agents to settle in Krakye, Clerk has heard that the German government is going to build in Krakye, and it would be best to wait till that has been completed, since there would of course be enmity between the elders of Krakye who gain some income from their contact with Dente. He also offers the final suggestion that since in fact Krakye is a town for the elders only, and the there is a large population it is widely spread out around the district, there might be something to be said for settling at Tareeso rather than Krakye when the time comes. There is a subscript from Rösler to the effect that it is not the mission's fault that the local people look so suspiciously on the German colonial government. The real fault is the wrong-headed and untactful way in which German Officials in Kpando set about collecting customs duties in Kpando in 1889/1890. 'We must therefore hold ourselves neutral and in no way carry on political activities.’ Identifier An unambiguous reference to the resource within a given context D-01.61.VII..153 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.61 - Ghana 1894: D-01.61.VII. - Anum Title A name given to the resource Clerk's report of a Visit to Krakye Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 15.03.1890 Proper date: 15.03.1890 Description An account of the resource The paths towards Buem had been cleaned following a visit by the English officer, Mr Williams. On that account in the Sohae villages no men were to be met. By juxtaposition Clerk implies that the problem with getting the teacher's house in Vakpo built was that a fetish priestess in the town had great influence which he exerted against the chief. Teacher Tenkorang was in open conflict with her. He bought the salt for his expedition in Anvoi. In one of the Bume villages their preaching was translated into Ewe by a Sierra Leonian who had lived there for 13 years. In that village they answered Clerks question as to whether they wanted to be Christians by saying that they would if the king recommended them to - to which the missionary party replied that they were calling them to serve a greater king: also that they knew very well that their king wanted them to stay heathen, and the mission party argued that that was so that he could extort money from them when he wanted to. In Wurupon the theme of their preaching was their disappointment that no-one had come forward onto the catechumenate. In many Nkonya villages there were few people because the village was busily collecting rubber. In the first Buem village (on the Konsu, not named), he was taken for an official of the colonial government, to the extent that he had difficulty not being made to pass judgement in a case. Clerk remarks that quite often educated Africans, who are fugitives from justice on the coast perhaps, masquerade as law officers. Recently in Akabu several Sierra Leonians stopped a man being put to the Ordeal, and fined the people £4 for making the attempt. Over Buem Clerk repeats the remark that the people are industrious farmers, just like farmers in Europe. In the Bowiri district (Amanfro with 200 inhabitants, Anyinase with 100 inhabitants, and Kyiriahi 80 inhabitants), Clerk was welcomed and the people not only asked for a teacher, but promised to supply him with a house, and after careful deliberations promised to send 10 boys to school. Clerk remarks that this is probably because of the influence of two Christians from this town, one Immanuel Akwa was now really based on Mamfe (where he had been baptised) but visited Bowiri frequently - the other was a Methodist baptised in Accra, but a 'quiet and earnest man'. From Bowiri he visited Odome (300 inhabitants) and Apafo (500 inhabitants). In the latter he seems to have taken the initiative in asking if they wanted a teacher (indeed he remarks in his account of his visit to Borada that this was his usual question on this journey) - the answer was fully in the affirmative (He says nothing about the iron working). The people's first reaction in Apafo was to ask for liquor and Clerk reports that liquor and gunpowder are very easy to obtain in the inland parts - they are brought in from Bagida, and cost less than they do in Accra. Also it seems that a messenger had come to Anum from Gyasekan-Kuma asking for a teacher, and there may have been separate messengers from Borada and Bowiri also. He visited the nearby villages of Atonko and Aka. In the latter was, a Christian who had been baptised in Akwapim and was remaining true to his belief, only waiting for the day when mission staff would settle among his own people. His wife, unfortunately, had relapsed into heathenism. The reception in Gyasekan-Kuma was less friendly, part of the trouble being a man who had been baptised in Akim, and. who was now lapsed, and talked about the financial exactions of the minion (Clerk was also making a point of Teaching people Christian hymns, which they seemed to appreciate). Clerk remarks that the slave trade is still carried on in Buem, describing a harrowing case involving the selling of a middle-aged woman from one 'husband' to another. Visiting Kugye Clerk discovered that the people remembered the names Adam and Jesu from an earlier preaching visit. In Worawora Clerk sensed that the invitation to the Mission to come to that town was not wholehearted, and that the people there are more given to fetish worship than in the other towns. Nevertheless many people are enthusiastic for their coming. There was a young man, who had attended a Methodist School in Cape Coast for a time and had since never worshipped a fetish. In Tribu-Boso food is dear to buy - partly on account of the relative unfruitfulness of the soil, partly because of the demands of the rubber carriers. Clerk gives the village the fetish priest who ruled over Pusupu and Bontebo as Obosomfookurom. He remarks that in many places in Obooso the chief and the fetish priest are one and the same person, and 'you can easily see in what lamentable circumstances the people must live'. The population in the Tribu country he estimates at 400. He puts the political geography of the area definitely and concisely - the capital of Tribu-Boso is Tetekple, and itself is under the priest-chief of Dadease ‘in Adele'. However, he names another Obosomfookuram --in Adele, and with the alternative name Kpanko. In Kpelewu the chief is a female fetish priest. Konton he describes as an ex-robber and now a man of great girth, living at the foot of the hills beneath the German settlement at Adele. In Kpelewe they preached on the Fall, the preparation for salvation in the Old Testament, and completion of salvation in the New. Clerk's version of the priestesses reaction to their message was that she wanted them to stay for three days so that she could call together her elders and they could decide whether to accept this teaching or not (the paragraph is constructed in such a way that it is implied that the ‘teaching’ included doubts about the sanctity of the priestess and her fetish, as well as ethical questions concerned with the Odum ordeal, slavery, and the carrying of corpses). Clerk gives one town on the route from Dadease to Salaga - Korantae (2 hours from Dadease). In Nyamo they met two youths from Kakyenkye in Adele who were en route for Salaga - the two parties joined forces. On Salaga market Clark remarks that the wares produced in the interior are costly, while those brought in from the coast are cheap. In Pami the king and elders had not the slightest interest in their preaching. From Salaga they spent the night in Krupi. Kete he describes as a Mohammedan town. They met some Akropong people there, and lodged with them. In Tutunya he and the teacher interfered in a case following a death in which it was being said that the fetish had killed a man. They argued that if this were the case it should be taken before the English court, but Clerk in Buem took no steps to intervene in a situation where someone was going to be submitted to the poison ordeal. As an appendix is a list of the numbers one to ten in the three Buem languages spoken in Borada, Bowiri and Apafo. He also gives the name for 'God' in the three as respectively Atubruku, Odeto, Ba. The Kwahu-Dukomane he found spoke Twi. Tribu-Boso and Adele spoke the same language, which he thought was a separate language not akin to Guan. Identifier An unambiguous reference to the resource within a given context D-01.53.VI..129-130 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.53 - Ghana 1890: D-01.53.VI. - Anum Title A name given to the resource Clerk's Report on a Journey in Buem Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource They met a Christian family in Worawora who were of great help in settling the Clerks, but 6d a day was too little for the Worawora people to work on the building of a new house, and Clerk had to have workers sent up from Anum. There has been a scanty response to the request for scholars - the 'first elder' in Worawora is a firm enemy of Christianity and his influence overrules the interest which most people have. 3 of the 5 catechumens are satisfactory – they want to read and attend the school. The 5 schoolboys, however, are simply heathen boys - disobedient, unreliable and something rarely met in the interior, liable to thieve things. In Worawora itself they are reguarly getting large and attentive crowds who are apparently beginning to understand what is involved in Christianity. In the Worawora village at the bottom of the hill, however, the people are not receptive. A special report on the Kwahu affair. Clerk recognises three Kwahu groups - Kwahu-Kodiabe (the well-known Kwahu), Kwahu-Asabi (west of the Volta, north-west of Anim), and Kwahu-Dukoman. All three were allied with the Asantes. The Kwahus here must have called over the Asantes about 20 years ago, when the Buems were trying to disperse them. After the defeat of Asante Kwahu-Dukoman was destroyed by Buem, one part of the remnant fleeing into the interior, the other - three villages - returning to their lands. The latter made peace with the King of Buem, and became his subjects, but there was still a spirit of revenge in Buem, and much talk of revenge plans. Because they were good subjects the king of Buem could not act easily, but he took the occasion offered by an attempt by a Kwahu-Dukoman elder to have him settle a case to start the war. On hearing of the outbreak (which seems to have happened from the first imprisoning of the elder very quickly) Clerk travelled to Kagyebi in hopes of meeting the Kwahu king. There his resolve was strengthened by meeting captives being brought back from Kwahu-Dukoman, and he went on into Kwahu-Dukoman and interviewed the king. He apparently called the king a coward to his face for breaking the oath made between him and Kwahu-Dukoman. people. Over the next two days he had at least three more interviews with the king and the king and elders. His object was to prevent further bloodshed, and the elders admitted that they had plans to attack Akposo as well. His report implies that he was successful - on the the day the elders returned to Buem, the army following some time after. In Worawora is the father of a Kwahu-Dukoman family - his wife is somewhere else, and children elsewhere again. Clerk writes that in his time in Buem he will do all possible for these poor people Identifier An unambiguous reference to the resource within a given context D-01.55.VI..128 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.55 - Ghana 1891: D-01.55.VI. - Anum Title A name given to the resource Clerk's Report on the First Half Year's Work in Buem Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 03.09.1892 Proper date: 03.09.1892 Description An account of the resource Part of this report is printed in Heidenbote 1892 pp20-21. Points not published: He repeats earlier material about the divisions among the Buems: 1. Worawora, Tapa, Apeso, and Asabo speak a corrupt Twi. Clerk thinks they have learned it from Kwahu Dukoman, but says the Worawoa people stem from Aburi, and thus from Akwamu, 2. The majority of the Buems speak Lepana (Aka Atonko, Guaman, Gyasekan (both parts), Borada. 3. The 3 Bowiri villages speak Liwri. 4. Apafo speaks Kepu Days of the week - Jorawora has a 6 day week, Apeso and the Lepanaphone a 5 day week, Kepuphone a 4 day week, and the Bowiris a 7 day week, the days having their Twi names. Naturally customs are different in the different parts of Buem. Clerk is describing mainly those that obtain in Worawora. Marriage Ceremonies: The husband sends repeated embassies to the parents of his intended, and when they respond positively gives -them a pot of palmwine and two mate. Especially if the girl is not yet adolescent, her attitude is not ascertained. From then on the young man must seek to please his parents-in-law by bringing them presents of palm nuts and firewood, and allowing himself to go for his father-in-law without payment when he has some duty to perform. The betrothal follows when the girl is fairly old. This happens when someone gives the parents in law on two separate occasions two sorts of rice dish, and two pots of palm wine. They are then divided among the girl’s relations. The bride is then rubbed with red powder from a certain tree, and this more or less ensures the marriage. After the girl has come to maturity the wedding is celebrated. After the day has been agreed the bridegroom goes to every hut in the village with the information - while the evening before the bride goes to the house of the bridegroom and is given beads and her bridal dress. Next day she both wears her new dress and is covered with the red powder over her whole body, and her hair is special cut. The bridegroom is shaved bald except for a small tuft of hair, and is wrapped in a red cloth. The bride is led before an earth mound in the courtyard of her father's house which is the location of the ancestral spirits, two hens are put on her head which she has to press with her own hands until they die. While she does this her friends dance round the mound crying 'Bameye' (Clerk notes that he has no idea of the meaning or origin of this word). These hens are cooked-as a sauce for a rice dish which is being prepared. Some of it is sacrificed to the ancestors. Then the bride is led into the bridegroom's room. A piece of rice-confection is put into both hands of each, and they must put it them with their mouths into a dish set before them. This dish is then carried before them so that they both eat from it simultaneously. After that they drink palm wine. Shortly after the elders come, palm-wine is sacrificed to the ancestors and one of the elders calls on them to bless the marriage, and after drinking palm wine, and having a representative make a speech advising the bridal pair to live in peace they leave. For the next 3 or 4 months the woman is to do no work other than spinning - the man must bring her food 3 or 4 times a day. She anoints herself with the red powder every day. After this the wife goes and stays with her mother, and the mother cooks for the bride to take food to the bridegroom, and at the end of the week the bridegroom brings his mother in law a large pot of rice and meat. The bride now stays with her mother until her husband has built his own house, and then the bride goes to him and sets up her own cooking place. Clerk remarks that many girls do not go to their husband’s house after marriage because he is too old or does not please them. This happens especially when the marriage has been arranged when a girl was very young. Many girls announce right before the marriage that they wish to marry someone else, but the parents do not allow this because they want their children to marry according to ancient custom, with the blessing of the elders. So there are always girls on the loose, not living, with their husbands, and "playing' with the youths. This is traditionally regarded as unchastity. The bridegroom ought not to go ahead under such circumstances, but he is charged by his friends with parsimony if he does not, also he can get 4-9 heads cowries adultery fees per case. Many girls love 'playing' too much to marry, but in Worawora it can happen that such a girl is simply carried off into the bush for a couple of days by a gang of youths (Clerk remarks that this has not happened since his arrival in Worawora not only he but the merchants have told the people what a scandal such a practice is). The better maidens search for a man with whom they are content and then take him a pot of waterman sign to start the marriage process on their behalf. Clerk remarks that people marry near relatives in Worawora. The whole town is composed of members of two great families (admittedly there are subdivisions) and it is seldom that a member's of one great family marries a member of the other, and then only under specific conditions. If anyone wants to separate from his wife, he takes her to a man who goes through a purifying rite on her behalf. This involves someone driving a long thick nail between her toes. This is calculated to force her to reveal a man who has committed adultery with her. If she has nothing.to confess she is sprinkled with white earth. If the woman has no children she must pay her husband 12 heads of Cowries. Arrangements about children: When a child is born, it is the obligation of the man to provide his wife for the week after the birth with rice, meat and firewood, whether she is in her parent’s house, or with a fetish priestess. As long as the child is weak and the wife cannot go to farm he must continue to bring her firewood. If the wife has borne many children he may give her now and again a piece of cloth for binding the children on her back - otherwise the wife has to provide this for herself. On the bringing up of children he remarks that the only usual punishment is swearing at the child, which of course the child soon learns and at the same time realises that the father is not in earnest in his discipline, because his brothers and sisters stand around enjoying the father's language. It is difficult to purge the language of their schoolchildren, and Clerk is worried that the children of the two Christian families should be exposed to this kind of language. He goes on to deal indirectly with the question of chastity, implying clearly that relations between adolescents only become a matter for concern if the rights of a husband or fiance are trespassed on - in the latter case rather than an adultery fee the fiance has the right to beat the offending man or boy with cudgels. Identifier An unambiguous reference to the resource within a given context D-01.57.VII..134-135 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.57 - Ghana 1892: D-01.57.VII. - Anum Title A name given to the resource Clerk's Report to Basel on Customs in Buem Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 02.04.1894 Proper date: 02.04.1894 Identifier An unambiguous reference to the resource within a given context D-01.59.VII..154 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.59 - Ghana 1893: D-01.59.VII. - Anum Title A name given to the resource Clerk's Year Report Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 31.07.1896 Proper date: 31.07.1896 Description An account of the resource Reports being asked to be present and give advice at a meeting of the Worawora chief and elders. He saw them choose two (out of four candidates) as heads of the young men. They then discussed a series of reforms in custom in line with what the missionaries had told them. Only a biennial shooting for the dead, and a reduction in the amount of food prepared for funeral festivities: reuduction of the seclusion of widow from a month and a week to a few days; marriage celebrations to be reduced from 3-4 months to 2: one week's marriage for an already pregnant girl, the presents regulated. Clerk obviously thinks these regulations were serious, and indeed he writes that two important men have since died and have had no shooting at their funerals (He adds in a footnote, however, that regulation about pregnant brides are apparently not seriously intended). Clerk himself proposed that burials should no longer be made in the houses but in a village cemetery - this in order to cut down the death rate, which Clerk ascribes to this unhygienic practice. The council refused this, saying the dead would not like to be buried in the open air. Clerk remarks that he hopes the German regime will make rules on this subject as the English regime has done, and that it would be very good for the country if the colonial government and the missionaries could go hand in hand. Many slaves have fled in the course of the year, and a few been recaptured. No German official has raised the subject of slavery in Buem, and buying and selling continues unabated. The polygamist mentioned by Clerk in an earlier report (No 186) has made his choice. Clerk must now help him over the question of his slaves. There had been a case of violence done by a man to two female catechumens - the Worawora chief had taken the Christian's side. Identifier An unambiguous reference to the resource within a given context D-01.65.VIII..189 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.65 - Ghana 1896: D-01.65.VIII. - Anum Title A name given to the resource Clerks Report for the Second Quarter 1886 https://www.bmarchives.org/files/original/78645 5510221a89c961e6e776eee51da39793 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Creator An entity primarily responsible for making the resource Kraatz, Leopold, %Berlin, %%Germany (publisher / distributor) Format The file format, physical medium, or dimensions of the resource [Format]: 17cm x 24.3cm [Condition]: bad [Process]: print, lithograph (FD) Identifier An unambiguous reference to the resource within a given context QQ-30.020.0077 Subject The topic of the resource [Photographers / Photo Studios]: Kraatz, Leopold, %Berlin, %%Germany (publisher / distributor) [Institutions]: Kraatz, Leopold, %Berlin, %%Germany (publisher / distributor) [Geography]: America {continent}: South America {subcontinent}: Surinam {modern state} [Themes]: religion and philosophy (general): Christianity: church [Themes]: formal description: landscape [Themes]: religion and philosophy (general): Christianity: mission station [Themes]: environment: botany: palm [Themes]: travel and transport: infrastructure: path [Themes]: environment: botany: tree [Archives catalogue]: Images: QQ: QQ-30: untitled Title A name given to the resource Clevia in Suriname. Clevia in Surinam. Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource die französischsprachigen Diaserien stammen von den hier aufgelisteten Dias Identifier An unambiguous reference to the resource within a given context Q-16.07.02,06 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: Q - Basel / Heimat: Q-16 - Museum: Q-16.07 - Lichtbilder-Serien / lantern slides and photo series: Q-16.07.02 - Beschreibung von indischen Lichtbildserien auf Französisch Title A name given to the resource Clichées de Mademoiselle Greyloz, Nos. 1 à 42 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource die französischsprachigen Diaserien stammen von den hier aufgelisteten Dias Identifier An unambiguous reference to the resource within a given context Q-16.07.02,07 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: Q - Basel / Heimat: Q-16 - Museum: Q-16.07 - Lichtbilder-Serien / lantern slides and photo series: Q-16.07.02 - Beschreibung von indischen Lichtbildserien auf Französisch Title A name given to the resource Clichées de Mademoiselle Greyloz, Nos. 43 à 99 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context Q-16.07.02,02 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: Q - Basel / Heimat: Q-16 - Museum: Q-16.07 - Lichtbilder-Serien / lantern slides and photo series: Q-16.07.02 - Beschreibung von indischen Lichtbildserien auf Französisch Title A name given to the resource Clichés des Indes, photos par Melle Greyloz Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 1869 Proper date: 1869 Format The file format, physical medium, or dimensions of the resource 136 Seiten Identifier An unambiguous reference to the resource within a given context C.II.c.138 Subject The topic of the resource [Institutions]: Basel Mission Book & Tract Depository [Geography]: Mangalore [Archives catalogue]: Guides / Finding aids: Betriebsdokumentation: Übersee-Sprachen: C - Indien: C.II - Malajalim: C.II.c - Schulbücher Title A name given to the resource Clifts geography Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Creator An entity primarily responsible for making the resource Kwakye-Opong, Regina Date A point or period of time associated with an event in the lifecycle of the resource Date early: 2011 Proper date: 2011 Description An account of the resource A thesis submitted to the School of Graduate Studies Kwame Nkrumah University of Science and Technology, Kumasi, in partial fulfilment of the requirements for the degree of Doctor of Philosophy in African Art and Culture Faculty of Art, College of Art and Social Sciences Format The file format, physical medium, or dimensions of the resource 318 pages Identifier An unambiguous reference to the resource within a given context D-90.107 Subject The topic of the resource [Individuals]: Kwakye-Opong, Regina [Geography]: Kumasi [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-90 - Forschungsarbeiten / Past Research Title A name given to the resource Clothing and Adornment in the Ga Culture: Seventeenth to Twenty-First Century Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 1947 Proper date: 1947 Identifier An unambiguous reference to the resource within a given context BHG-30.01.03.05.60 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: BHG - Basler Handelsgesellschaft / Basel Trading Company: BHG-30 - Fotografien / Photographs: BHG-30.01 - Photo-Registratur / Photo Registry: BHG-30.01.03 - Ghana / Ghana: BHG-30.01.03.05 - Sekondi / Sekondi Title A name given to the resource Clubhaus / Club House Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Creator An entity primarily responsible for making the resource Kaji, Hiralal L. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 1930 Proper date: 1930 Format The file format, physical medium, or dimensions of the resource 373 Seiten Identifier An unambiguous reference to the resource within a given context C.B.V.47 Subject The topic of the resource [Individuals]: Kaji, Hiralal L. [Institutions]: Taraporevala [Geography]: Bombay [Archives catalogue]: Guides / Finding aids: Betriebsdokumentation: Europäische Sprachen: C - Indien: C.B - Missionsbuchdruckerei Mangalur: C.B.V - Bücher aus der BM-Press Mangalur, allgemeine Literatur inklusive Erzeugnisse für fremde Verlage Title A name given to the resource Co-operation in Bombay : short studies Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 1947 Proper date: 1947 Identifier An unambiguous reference to the resource within a given context BHG-30.01.03.07.15 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: BHG - Basler Handelsgesellschaft / Basel Trading Company: BHG-30 - Fotografien / Photographs: BHG-30.01 - Photo-Registratur / Photo Registry: BHG-30.01.03 - Ghana / Ghana: BHG-30.01.03.07 - Takoradi / Takoradi Title A name given to the resource Coalage & Lighterage Comp. / Coalage & Lighterage Comp. Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Scale 1:1'000'000 Identifier An unambiguous reference to the resource within a given context E-31.02,06 f Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: E - Cameroon: E-31 - Sketch Maps, plans of buildings and legal documents concerning land: E-31.02 - Sketch maps, mostly of Cameroon as a whole, or of individual Station areas: E-31.02,06 - Sketch maps of the Station areas Title A name given to the resource Coastal region with the route to Bali https://www.bmarchives.org/files/original/100204105 0b552089b63eec0080214aa9bf5a0571 Map Map Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 1911 Proper date: 1911 Format The file format, physical medium, or dimensions of the resource [Format]: 33cm x 61cm [Condition]: -! [Detail]: Haus [Material]: Pergamentpapier (gelbliches dünnes) [Scale unit]: Feet [Relevance]: / Identifier An unambiguous reference to the resource within a given context UTC-31.226.02 Subject The topic of the resource [Geography]: Africa {continent}: Ghana {modern state}: Ghana {mission districts}: Accra {mission district}: Accra {place} [Geography]: Africa {continent}: Ghana {modern state}: Ghana [Archives catalogue]: Maps and plans: UTC: UTC-31: UTC-31.226 Title A name given to the resource Cocoa - Store Basel Mission Factory Accra https://www.bmarchives.org/files/original/100204194 92c70887cac5e54e73de1a57a66b8aa6 Map Map Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 1929 Proper date: 1929 Format The file format, physical medium, or dimensions of the resource [Format]: 56cm x 64cm [Condition]: - [Detail]: Haus [Material]: Wachspapier [Scale unit]: Feet [Relevance]: / Identifier An unambiguous reference to the resource within a given context UTC-31.276 Relation A related resource 100204192 Subject The topic of the resource [Geography]: Africa {continent}: Ghana {modern state}: Ghana [Geography]: Winnebah [Archives catalogue]: Maps and plans: UTC: UTC-31 Title A name given to the resource Cocoa & Goods Store for Basel Mission Factory Winnebah Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 1957 Proper date: 1957 Description An account of the resource Enthält eine Sammlung von Dokumenten aus dem Unternehmensarchiv über den Kakao-Anbau in Ghana, die Gustav Adolf Wanner für sein Buch "The First Cocoa Trees in Ghana, 1858-1868" zusammengestellt hat. Contains a collection of documents from the company archive about cocoa cultivation in Ghana that was collected by Gustav Adolf Wanner for his book "The First Cocoa Trees in Ghana, 1858-1868". Identifier An unambiguous reference to the resource within a given context BHG-18.01.17 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: BHG - Basler Handelsgesellschaft / Basel Trading Company: BHG-18 - Unternehmensgeschichte / Corporate History: BHG-18.01 - Auftragsarbeiten und Festschriften / Assigned Works and Anniversary Publications Title A name given to the resource Cocoa Cultivation in Ghana, 1858-1868