2745 20 77831 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: 08.03.1887 Proper date: 08.03.1887 Description An account of the resource It is conderned with administrative details especially in connection with the activities of the local agents. Anoff apparently arrived in Aburi only on 13th February, and has been given a 6 week vacation. The two schools were being carried on in Begoro. Ntom had that day returned to Kukurantumi to reside there, while Botwe had gone to Apedwa to investigate damage. Anoba and Gyamera had returned to Abomosu/Asunafo for the same purpose, Tate and Boabea to Asiakwa similarly, though Boabea will attempt to start work 1n Tafo again. Labi does not want to go via Tumfa to Aktapim to look after the Akims there. He denies that he had wanted to go to - Accra to get involved in the case over the Akrofi case. Ofori is uncertain whether to take 6 months leave and go to Accra because of the Akrofi case, or go and see what had happened to his things in Kibi. Mohr had told him that if he went to Accra no-one would look out for his things and see what he had lost; he should have stayed at his post and then he would have seen to their protection or seen who had robbed them. They expect the soldiers to go to Kibi in a few days. The rumour that the Abetifi missionaries are beleaguered is now known to be rumour. Identifier An unambiguous reference to the resource within a given context D-01.47.IV..68 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-01.47 - Ghana 1887: D-01.47.IV. - Begoro Title A name given to the resource Mohr to Eisenschmid 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: 29.07.1886 Proper date: 29.07.1886 Description An account of the resource Forwards the text of a letter from Imm. Boakye in reply to the instructions posting him to Tafo (?). He is willing to go anywhere he is commanded, but no Akim town wants someone who has been expelled by the Asuums, and has also refused to serve the Okyenhene. Furthermore his goods are still in Asuum. ‘What will he go to Tafo with?’ He asks there either to be left in Kibi, or sent to Kwahu. Meantime, while the Asuum case is unsettled, the cause in Akim goes backwards. Mohr's commentary is that everyone is waiting for something to happen about Asuum - Boakye has been made the scapegoat unfairly - a deputation of Asaum Christians is on the way to Accra to prefer charges against the chief, their expenses shared by all the Akim congregations. Identifier An unambiguous reference to the resource within a given context D-01.45.IV..54 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-01.45 - Ghana 1886: D-01.45.IV. - Begoro Title A name given to the resource Mohr to the District Präses (Chairman) 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: 17.02.1886 Proper date: 17.02.1886 Description An account of the resource Concerning teacher Oforidee of Kukurantumi. Ata was wanting him to leave mission employment on the strength of having supported him for a year in the Wesleyan School in Cape Coast after he had voluntarily left the Middle School in Akropong. The situation was precipitated by the arrival of a bill for £30 from the school on Ata'a return from Lagos. The mission can see no alternative to letting Oforidee go; and acknowledge his wish - in the belief that service with Ata is liable to be of short duration – to be able to return to mission employment eventually is a fair one. Identifier An unambiguous reference to the resource within a given context D-01.45.IV..50 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-01.45 - Ghana 1886: D-01.45.IV. - Begoro Title A name given to the resource Mohr to the Local Executive Commitee https://www.bmarchives.org/files/original/100207399 3191d491689e4f191ba5297ec4dfee39 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 unknown studio Date A point or period of time associated with an event in the lifecycle of the resource Date early: 1874 Proper date: 1874 Format The file format, physical medium, or dimensions of the resource [Format]: 15.9cm x 10.2cm [Condition]: bad [Type of support]: cardboard [Process]: b/w positive, paper print, albumen Identifier An unambiguous reference to the resource within a given context QS-30.001.0607.01 Subject The topic of the resource [Individuals]: Mohr, Adolf (Mr) [Photographers / Photo Studios]: Mohr, Adolf (Mr) [Photographers / Photo Studios]: unknown studio [Institutions]: unknown studio [Themes]: religion and philosophy (general): Christianity: missionary m [Themes]: social structure and socialization: gender - age and kinship: man: portrait m [Themes]: formal description: studio [Archives catalogue]: Images: QS: QS-30: untitled Title A name given to the resource Mohr, Adolf. Mohr, Adolf. https://www.bmarchives.org/files/original/100208485 cdaff86044fe92d7b4d1935a1f74ce67 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 unknown studio Format The file format, physical medium, or dimensions of the resource [Format]: 12cm x 8cm [Condition]: good [Process]: b/w positive, paper print, gelatin-silver Identifier An unambiguous reference to the resource within a given context QS-30.002.0607.01 Subject The topic of the resource [Individuals]: Mohr, Adolf (Mr) [Photographers / Photo Studios]: Mohr, Adolf (Mr) [Photographers / Photo Studios]: unknown studio [Institutions]: unknown studio [Themes]: religion and philosophy (general): Christianity: missionary m [Themes]: social structure and socialization: gender - age and kinship: man: portrait m [Themes]: formal description: studio [Archives catalogue]: Images: QS: QS-30: untitled Title A name given to the resource Mohr, Adolf. Mohr, Adolf. https://www.bmarchives.org/files/original/100206988 cc989bf1588d78e157a6b03c980ef6fe 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: 1846 Proper date: 1846 Format The file format, physical medium, or dimensions of the resource [Format]: 10.9cm x 8.8cm [Condition]: bad [Special format]: half-oval [Type of support]: thin board [Process]: drawing, pencil, drawing ink, watercolour Identifier An unambiguous reference to the resource within a given context QS-30.001.0196.01 Relation A related resource Group: QS-30.001.0196.01 Same images: QS-30.002.0196.01 Subject The topic of the resource [Individuals]: Mohr, Joseph Franz (Mr) [Themes]: music - art and literature: art: drawing [Themes]: religion and philosophy (general): Christianity: missionary m [Themes]: social structure and socialization: gender - age and kinship: man: portrait m [Archives catalogue]: Images: QS: QS-30: untitled Title A name given to the resource Mohr, Joseph Franz. Mohr, Joseph Franz. https://www.bmarchives.org/files/original/100208361 67d4b1f58a04b651b592007d49c596dd 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 Magnat Frères, %Basel, %%Switzerland Format The file format, physical medium, or dimensions of the resource [Format]: 9cm x 5.5cm [Condition]: good [Special format]: carte de visite [Type of support]: cardboard [Process]: b/w positive, paper print, albumen Identifier An unambiguous reference to the resource within a given context QS-30.002.0196.01 Relation A related resource Group: QS-30.001.0196.01 Same images: QS-30.001.0196.01 Subject The topic of the resource [Individuals]: Mohr, Joseph Franz (Mr) [Photographers / Photo Studios]: Magnat Frères, %Basel, %%Switzerland [Institutions]: Magnat Frères, %Basel, %%Switzerland [Themes]: religion and philosophy (general): Christianity: missionary m [Themes]: social structure and socialization: gender - age and kinship: man: portrait m [Archives catalogue]: Images: QS: QS-30: untitled Title A name given to the resource Mohr, Joseph Franz. Mohr, Joseph Franz. 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: 15.01.1878 Proper date: 15.01.1878 Description An account of the resource The report is partially printed as an appendix to the Annual Report of the Basel Mission 1878 (p. 85ff). It is mostly phased in general terms. The Christian community has with difficulty been assembled on the quiet of the mission hill, away from the row of the heathen town. 4 have moved away, three died, the total of the end of 1877 was 28. He describes fetish reactions of a typhus epidemic. Catechist Obeng is having great success in the village round about, though only Fankyeneko is named in this connection. Additional material in the manuscript version: He describes in detail the difficulties experienced in getting the Christians out onto the mission station. One Christian had a very pretty house with all the accustomed comforts - a crude four-poster box bed, hung with ornaments and a large number of mirrors in the room. Another had an elderly father or relatives to look after who were heathens and believed that if they came into the Christian village the fetish would kill them. With others it was mainly a matter of laziness. The latter were simply commanded to move. As a digression to the above paragraph he gives a certain amount of information about furnishings etc. the bed is usually the most important piece of furniture, and often the only one. He has seen a room in Fankyeneko with no less than 13 mirrors in it; the owner must have brought one back with him every time he went to Accra. If the owner of a room has any pretence at education there will also be yellowing pictures out of an illustrated newspaper on the walls. The losses to the community are specified: - 2 carpenters, one mason and a boy who were in Begoro as a result of the building moved away (the boy to Akropong). - The deaths were of Joseph, the head of family baptised in the first group, and one of his children. The other is Johannes Asamoa, another of the first group of baptism and a member of a numerous and influential family. Since both their wives were also baptised (Asamoa’s wife with the name Sophie) the station now has to young widows. A fourth death occurred on the station at the end of the year – a maidservant who was still a heathen, and indeed her grandmother and father-in-law were both fetish priests. The Christians behaved well on the whole, except for one man who drank too much. There have been few baptismal candidates – perhaps because of the deaths on the station, though the epidemic in the town also to blame. The station now has a teacher in addition to Catechist Obeng, and though a fair number of boys have come fairly from the opposition between town and mission during the epidemic. The other villages where Catechist Obeng has worked with success are named as Osino, Dwenase, and Gyampoani. Identifier An unambiguous reference to the resource within a given context D-01.29.XIV..252 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-01.29 - Ghana 1877: D-01.29.XIV. - Begoro Title A name given to the resource Mohr's Annual Report for 1877 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: 21.01.1879 Proper date: 21.01.1879 Description An account of the resource The report is partly printed as an appendix to the Basel Mission Annual Report 1879, pp70-71. Looking back over the period in which they built the station, Mohr reckons that 'hundreds' of boys, young women, and men were involved in the work. In the course of the year Catechist Obeng was posted to Fankyeneko, and Catechist Benjamin Ntow from Aburi came to Begoro as catechist. Elements in the report on the station liturgy - women come rarely to morning liturgy. Sunday and sometimes Wednesday evenings street preaching in Begoro accompanied by the Christians and the school children. The Begoro people do not come to the chapel services as much as the missionaries would like. Thursday evenings there is bible study, Friday evenings a prayer meeting, Saturday evenings the catechist gathers the adults to go over the order of the community. They have been carrying on house-visiting in Begoro, and carrying on conversations with people they meet on the street - they describe the growth of the Christian community by 10 catechumens soon to be baptised, and the many heathen who, although part of them are still timid, have compared the fetish religion with Christianity and found in the latter 'truth and sweetness’. Work outside Begoro in the course of the year has been limited by the amount of building which remained to be done. Mohr made one 3-day journey through the villages at the foot of the mountain, and made four long visits to Fankyeneko in connection with the instruction and baptism of the new Christians there. In the course of this, activity he has pioneered a new and more comfortable way from Begoro to that town. The two catechists together have done 86 days' travelling, and have visited Osino, Samang, Anyinam, Adasawaase, Akantease, Abompe, Dwenase, Gyanpomani, Dome. In most villages the catechists are well received - in the area around the old Gyadam station people say they have already been promised a teacher but none has come, and now many villages want a teacher and in many people have come forward for baptism. They are being served from Fankyeneko, Osino and Dwenase - Catechist Oben goes to the latter towns on weekday. Fankyeneko: 11 baptised in May, 1 woman and 2 children baptised early in January 1879. At the date of writing the Christian community numbered, 11 adults and 8 children (including the catechist and family). (Dome is only 10 minutes away, Gyampomani 1/2 hour away, and Sunday evening services are held in them by turns). Since mid-November there has been a school with 4 children. They are having difficulty getting children into the school in Begoro. The local people equate school and Christianity, and fear that if a child goes to school the family will be visited by ill-luck or death - and the child will make himself free of the family too quickly. (This latter is expanded as the children becoming unwilling to be pawned, or sold into marriage once they have been to school. Girls are wanting to come into the Christian community in order to excape marriage to a heathen). So far they have had 7 boys and 2 girls in the school - 4 of them will go on to the Kibi boarding school's higher classes. From the beginning of 1879 it will be obligatory for Christians to send their children (whether baptised or not) to school so that should give a total of 18 pupils for the new term. (The teacher is Andreas Adu). Numerically the Christian community in Begoro has increased by a total of 16. 12 adult heathen and 5 heathen children were baptised, and so were 2 new-born children of Christian parents. 5 more Christians from other places came to Begoro. 5 were lost to the community through moving away, and 3 were excluded. Total in the Christian community at the end of 1878: 66. Mohr is content that the community should not grow too quickly - he thinks that people whom it has cost something to become Christians are more likely to prove faithful. The opposition experienced by the Christian community at the end of 1877 continued in 1878 on account of the accusation that they were responsible for the wave of deaths in the town through the cutting down of Odum trees. For a time people forbade the heathen from selling salt and foodstuffs to the community, and still the Christians have to pay extra. He also offers a case history of fetish opposition to one convert — a horn-blower (one of two) to one of the Begoro fetishes whose priest was a woman regarded by the people as a witch. The priestess was not a party to the situation since she was away from Begoro at a farming village. The man's family were panic stricken and would not allow him to become a Christian because they feared he would die. Mohr emphasises this by saying that he was not seeking his freedom (he was a slave of the priestesses’ family) - he wanted to become a Christian and knit to continue to serve his master truly - though he would no longer blow the fetish horn. Christianity was ‘sweet’ to him. He came onto the station for an afternoon, but at the end of the time went to see his relatives again who softened his resolution. But it is known in the town that he no longer believes in the fetishes. (In the printed section there is an account of one Kwasi Kuma's threat to poison the Christians, of which he was convicted by the evidence of heathen witnesses, and imprisoned for several months. One p3 of the manuscript is added the point that this affair disrupted the smooth running of the station liturgies and catechising for much of the second half of the year, and this because (p.9) he and all the witnesses had had to go to Accra where the affair had gone before an English judge. Kuma had received 3 month’s sentence. He also offers a case history of fetish opposition to one convert — a horn-blower (one of two) to one of the Begoro fetishes whose priest was a woman regarded by the people as a witch. The priestess was not a party to the situation since she was away from Begoro at a farming village. The man's family were panic stricken and would not allow him to become a Christian because they feared he would die. Mohr emphasises this by saying that he was not seeking his freedom (he was a slave of the priestesses’ family) - he wanted to become a Christian and knit to continue to serve his master truly - though he would no longer blow the fetish horn. Christianity was ‘sweet’ to him. He came onto the station for an afternoon, but at the end of the time went to see his relatives again who softened his resolution. But it is known in the town that he no longer believes in the fetishes. (In the printed section there is an account of one Kwasi Kuma's threat to poison the Christians, of which he was convicted by the evidence of heathen witnesses, and imprisoned for several months. One p3 of the manuscript is added the point that this affair disrupted the smooth running of the station liturgies and catechising for much of the second half of the year, and this because (p.9) he and all the witnesses had had to go to Accra where the affair had gone before an English judge. Kuma had received 3 month’s sentence. Identifier An unambiguous reference to the resource within a given context D-01.30.XVIII..234 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-01.30 - Ghana 1878: D-01.30.XVIII. - Begoro Title A name given to the resource Mohr's Annual Report for 1878 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: 22.01.1880 Proper date: 22.01.1880 Description An account of the resource Teacher Adu had to be expelled for adultery, and while catechist Ntow has worked well he has hadmany difficulties over getting married. His first intended was strongly suspected of having committed adultery with a catechist in Aburi, his second was also suspected of adultery. One problem is that Akwapim people do not like coming to Akim. In Begoro itself the community lost 18 Members. 3 died, 7 moved away, and 8 were excluded. 3 were excluded because of drunkenness, 4 for adultery, and one after getting into debt has disappeared to Salaga. In addition two Christians were excluded from Communion for having taken part in a fetish ceremony. On the other hand 14 people have joined the community (this presumlably includes babies, since the total loss to the community in the course of the year was 4). Outside Begoro there has been progress. Together the two catechists travelled for 110 days. In Anyinam there was a demand for a catechist which could not be satisfied. 5 people were baptised there in the course of the year. One of the convert's children died a month after the baptism but had been ailing long before. They travel to Begoro for communion In Fankyeneko the Christian community has increased from 16 to 24, a result of the baptism of 3 adults and 5 newly born children of the Christians. One person was excluded from Communion on the grounds of having taken part in the ‘custom' of a deceased relative, and being in general unpeaceable in his conduct. All the adult Christians but two are married - in Fankyeneko the mission faces comparatively little the marriage difficulty which troubles them so much in Begoro. They have made themselves a service and have started on a swish house for the catechist. In Dwenease there are now 3 Christians. This is a tough bigotted village – compared with Fankyeneko where there are no fetish priests in this town are ten, all zealous in their calling. One of the Christians had been a pawn. His master did not want him to become a Christian, and so Mohr approached the uncle who had pawned him and asked him to pay half the debt (£3). Mohr would advance the other half, and the man would then have to work for him to pay off this advance. In Osino there is no room for the gospel in the excitement of the people at quarrels with Fankyeneko, and the intrigues of a crafty fetish priest. (Obeng from Bankyeneko has been preaching there weekly during the year). Over the whole area of the station there has been an absolute increase in the Christian community from 66 to 77, including a total loss of 20. You can only tell how deeply these people have become Christian by questioning them individually, a good reason for hoping that their numbers do not increase too fast. On the whole like children they have to be led forward - Mohr clearly feels that he has some power in the situation, since he speaks of marriage quarrels of major dimensions which he has been able to settle, also exclusions are not greeted passive by the rest of the community. The heathen too are alive to exclusions - excluded people are subject to taunts and jibes every day. The school in Begoro has only 6 pupils in it, the exclusion of teacher Adu creating great difficulties, and people are still being inspired by the fetish priestess not to allow their children to attend school. They equate going to school and being a Christian. There is in the report a discussion of the mission geography of Akim connected with the question whether certain places should be served from Begoro or Kibi. Listing the Begoro outstations he names Fankyeneko with its two nearby hamlets of Dome and Gyampomani; Dwenase and Abompe, ten minutes apart, both the size of Fankyeneko; Osino; Anyinam and nearby Adasawase. There are no other towns in the current area of the Begoro station. (NB: A map has been sent to Basel to which this is a commentary). Mohr asked the General Conference to allow Begoro to work also in the towns of Nsutam and Samang, but this was turned down on the grounds that politically speaking these were Asiakwa towns. This Mohr feels is unsatisfactory since already Anyinam and Adasawase are Kibi towns worked from Begoro, and Anyinasing and Mmaase are Asiakwa towns worked by the mission from Kukurantumi. In any case while before the question of political dependence was important (although even then it was most significant in war-time), now in the colony it is possible form, for example, a Begoro man to go to court in Kukurantumi or Kibi, only if he is a Gymaseni or has some office in the chief's court or in the town is he dependent on the chief. Identifier An unambiguous reference to the resource within a given context D-01.31.XIV..162 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-01.31 - Ghana 1879: D-01.31.XIV. - Begoro Title A name given to the resource Mohr's Annual Report for 1879 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: 08.01.1877 Proper date: 08.01.1877 Description An account of the resource Printed apparently in full as an appendix to the Missions Annual report 1876 p. 92ff. Consists of a description of the station and the buildings thereon: an enumeration of the community not in any great detail, and a final paragraph about food shortages and fetish prohibitions and the trade in foodstuffs. Identifier An unambiguous reference to the resource within a given context D-01.28.IX..237 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-01.28 - Ghana 1876: D-01.28.IX. - Begoro Title A name given to the resource Mohr's Annual Report for the Station Begoro 1876 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: 07.05.1893 Proper date: 07.05.1893 Description An account of the resource By no means so opposed as Ramseyer to the idea, and points out that before the troubles in Akim there was a colony of runaway slaves from Kwahu on the station at Kukurantumi. These have since transferred themselves to Abokobi, where there is also a colony of slaves from the coastal areas, Mohr judges that if Abokobi was known as a place where ex-slaves were provided with land etc. they would a great influx. Since the arrival of Mohammedans on the Coast there has been an increase in the numbers of slaves there. He again reports them as Mosis and Grusis. Identifier An unambiguous reference to the resource within a given context D-01.58.I..66 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-01.58 - Ghana 1893: D-01.58.I. - General District Conference for the Gold Coast Title A name given to the resource Mohr's Comment on the Project of a "Slave Home" 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: 15.04.1877 Proper date: 15.04.1877 Description An account of the resource They are looking forward to baptising 21 people when the chapel is consecrated on Ascension Day. 8 of them are women, 4 the wives of the men already baptised. All have been forbidden from travelling so that they may be regularly instructed and kept under the eye of the missionaries. They also hope to celebrate the first Christian marriage. The chapel has unfortunately no bell, but they are looking forward to establishing a proper liturgy of morning and evening prayers in it. So far this year the number of members of the Christian community has grown by 4 men and 4 children. 2 of the children are newly born to Joseph Su, and Johannes Asamoah. Mohr has collected the conversion histories of the men: Mose Nkroma (baptised with a small son, Immanuel). He had once stayed with a Christian family in Aburi and heard something about the contents of the Christian religion. He had also noticed how Christians behaved on his journeys for trading. He had also been much troubled by the fetish priests, when he or one of his family was ill then they had to sacrifice a sheep or some money to the fetish. With the coming of the mission he had decided to rid himself of these troubles: his wife will be baptised too 'on Ascension Day. David Asare, baptised with a son Theodor, and has a brother in the Middle school in Akropong. He had been much involved with fetish practices but claimed to have recognised that those would ruin him and therefore when the mission arrived sought work from them, became a sawyer and has worked on the station ever since. Immanuel Frey had by his own account lived a highly immoral life – his business was in the trade in spirits. He became aware of the fact that this was leading to his ruin, and decided therefore to break with his old life. He still has a ready tongue, but the missionaries have heard no evil of him. Petro saw, aged about 18 is a model of seriousness. Before his baptism he was very self-abasing. He had apparently been on intimate terms with a girl until Mader and himself came to Begoro 2 years before, and had then been very frightened by Mohr’s street preaching about the Day of Judgment. He went straight away to Kibi to join the school and so, as he thought, avoid the wrath of God. In Kibi he was one of the least gifted pupils, and has been back in Begoro working on the building for some time. Mohr is particularly pleased to bring such a penitent individual forward to baptism, his candour will let God succeed with him. Identifier An unambiguous reference to the resource within a given context D-01.29.XIV..247 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-01.29 - Ghana 1877: D-01.29.XIV. - Begoro Title A name given to the resource Mohr's First Quarter's Report for 1877 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: 29.01.1876 Proper date: 29.01.1876 Description An account of the resource The report was apparently printed in full in Heidenbote 1876 p 51ff. It concerns the difficulties of the building process (tree-felling and handling of the labour force, and its recruitment - the impact of the small trade on the Akim labour market) a certain amount too about the development of the Christian community, and an account of Mohr’s treatment of a man wounded by a leopard which established their reputations in Begoro town. Identifier An unambiguous reference to the resource within a given context D-01.28.IX..231 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-01.28 - Ghana 1876: D-01.28.IX. - Begoro Title A name given to the resource Mohr's first Quarterly Report on his Work at Begoro in 1876 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: February 1887 Proper date: February 1887 Description An account of the resource The report on the persecutions of December 1886 is largely printed in the 1887 Annual Report pp 86ff. Additional points: The fetish priest involved in the early investigation of the theft was called Akwasiwa, and his fetish Tutu. Identifier An unambiguous reference to the resource within a given context D-01.45.IV..61 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-01.45 - Ghana 1886: D-01.45.IV. - Begoro Title A name given to the resource Mohr's 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: 01.02.1888 Proper date: 01.02.1888 Description An account of the resource Details of property: He gives the number of Christian houses in Begoro as 20-24. The DC for Akim was staying in the Begoro Mission House at the time of writing the report. The sleeping and eating accommodation for Middle School pupils in Begoro had been completed. All the Asiakwa Christians are settled on mission land. A chapel was in the process of being built in Anyinam. In Abomosu the Christian village and deacon‘s house had been destroyed. The Akim CC was using a temporary sleeping room put up previously for the Middle School pupils as his court house. And two of the ground floor rooms in the Mission house were being used at his prison. His 25 Hausa soldiers are living in the Christian quarter, and though paid 75d weekly subsistence the missionaries had to press to get any of this paid to the Christian’s providing food. Eventually 50d weekly was agreed on as a reasonable bill. Houses were being built for them, but since each house was earning them only 12 Marks, the people were not hurrying over them. The DC had surveyed a hill near Apapam as a possible eight for a Government settlement, but Governor Griffith had not authorised this. He gives Dr. Smith (the DC) the testimonial that he goes about the work with an unbending integrity and has thereby earned respect not to say fear. He is sharp on chiefs who do not keep that paths and villages clean, and he is much more decisive over against Kwasi Kuma than his predecessor (Captain Lethbridge) was. The missionaries will much regret his leaving when the time comes for that. In Kibi repairs were taken in hand during the year after the damage of the riots, and the buildings were far enough forward for the school to begin again in February. There is much building in the Christian village, since not only are damaged houses being repaired, all the Christians who had previously lived in the Christian quarter of Klbi have now moved onto mission land. In Apedwa and Apapam the damage to mission property was not large, however, the chapel in Apapam was unrepairable (it is not clear from the report whether this was because of riot damage or not) but since there are only 7 adult men in the community, on the missionaries' advice these have put up a temporary structure for services. In Kukurantumi all the Christians are now settled on mission land - in Asiakwa in the text it says they have all begun building, and the phrase is not resolved with the statement in the list of details of property. The mission has no house for its employees in Asafo, Tafo, Anyinasing, Tete, Akropong, Akim, Banso. Only in Asafo and Banso do they have to pay rent, however. Ata had dashed the missions a patch of land in Banso near the royal burial ground, just before the troubles of December 1886, but they had not been able to take possession of this because he was himself buried there now, and feeling was still strong against the Christians on the grounds that they had been responsible for his death. The houses in Abomosu had fallen in because they had been de-roofed. He remarks that the oil and rubber trades are almost in abeyance, and wonders whether something might be done to promote a local production of soap by improving the traditions process and to it adding the use of oil for lighting. The mission staff had not changed during the year. However, with illness, and the need to be present on the Coast for the court case, it was only September when Rösler could make the first tour of the Akim churches of the year. Mohr was forbidden from going to Kibi till December. Among the local employees the following changes had taken place: Cat. Jos. Labi from Tumfa to Apedwa. Evang. Botwe of Apedwa had disgualified himself by running away. Ewi from Abomosu to Tumfa though he has been almost constantly with his family in Kukurantumi and may have to be pensioned because of illness. Boabea to Tafo. Instead or going to Nkwatanang stayed for most of the year helping Ofori in Kibi, he has since been posted to Otumi where there is a little group of 7 Christians and 7 Catechumen. There are no Christians in Nkwatanang. For part of the year Teacher Asumeng was on 1/3 wages, because he had spent a long time sick with a local doctor, not going to see the mission doctor in Aburi as he was warned he should; In the end, when he went to Eckhardt, he was pronounced fit for work after a few weeks treatment. There had been difficulty between Ofori and Mohr during the year. They have adopted the administrative expedient of reducing holidays since so many of their local agents spend longer away from their station than they should on the grounds or sickness. In future this will be punished, unless they have a certificate from the mission doctor. People who do not have their wives with them, and have no good reason for this, are being put on half pay. The local agents travelled for a total of 200 days during the year. As he was writing he heard about a new Government decision on Government presence in Akim. A temporary station was to be built on the Pintang Hill, near Apedwa. In order to facilitate communication the path from Apedwa to Nsawam was to be improved - this would make Apedwa two days away from the coast, while at Bomso, Kade and Sankyi the people will be paid to maintain a boat as ferry. They took the opportunity to give the evangelists a ten week course in the period before they could return to their stations in October. He gives different figures from those in the printed Annual Report. According to this report the decrease was 210 overall, a reduction from 1389 to 1179 members of the Akim Christian community. However of the reduction of 210 53 died, and 95 moved away to another residence. In Begoro overall there was a slight increase in the numbers of people in the community though they suffered a serious loss in the death of their Senior Presbyter Mose. At one time there were as many as 139 soldiers quartered in the Christian village. In Apepam there was a reduction of 21 in the numbers in the community, it now stands at 87. Of these 14 were communicants, including 5 married couples. There are 23 non-communicant adults. Asafo - community at 16, the catechist and wife the only communicants. Mohr cannot understand why this should be. Asiakwa - reduction from 171 to 152, including all baptisms. Tate - a reduction of 15, of which 13 were exclusions. In the Kibi area it was the Apapam and Tete people who were foremost in attacks on the Christians. Tafo and Osiem – 26Cchristians together, 5 of them non-communicants, and 14 children. The Osiem peop1e had been fierce against Christians, beating those who passed through the village during the persecutions. Anyinasing - hard ground, but perhaps things will be improved by the main road from Apedwa to Nsawom when it is in use. Mmase - there are only four non-communicant Christians in this town. (The Kibi and Kukurantumi passages are printed in the Annual Report). Identifier An unambiguous reference to the resource within a given context D-01.47.IV..100 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-01.47 - Ghana 1887: D-01.47.IV. - Begoro Title A name given to the resource Mohr's Report for 1887 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: 28.05.1881 Proper date: 28.05.1881 Description An account of the resource Concerned exclusively with Fankyeneko and Anyinam, raising yet again the question of the style appropriate for catechist’s houses, and the problem of payment for them. He feels that after their schooling when they were housed in airy rooms, care should be taken over the kind of houses in which catechists are asked to live. Also it is of use to the missionaries to have a house where they can rest, and where they can talk privately to the catechist or to individual Christians. He describes the decline of the Fankyeneko community in some detail. One of the problems was that the house collapsed during a rain storm when partly built, which made the building so much more onerous. Then two of the adult men left on a trading expedition, one to Akwapim, the other to Fante. This left only 4 men capable of working on the house. The man who went to Akwapim came back (it seems within six months) but had to be excluded for having lived as a heathen while in Akwapim, and marrying a prostitute on his return. The man who went to Fante - Emil, the strongest and most intelligent of the Christians, whom Mohr had looked forward to having as an elder - had lapsed into dancing and playing during his journey, and although had has a wife with whom he seems happy in Fankyeneko, he lived with a heathen girl while he was away. He himself offered this information in the idea of escaping public exclusion from the community. Over Anyinam he is almost enthusiastic. The Christians have by themselves built a catechists house with a room for passing missionaries, and have moved themselves onto the mission land. There are 7 husband-wife units living, there – and although in only two cases are both husband and wife Christians, the other wives are showing signs of wanting to follow their husbands into baptism. Among the newly baptised are several slaves from the interior. Until now they had been afraid to break free of their master, an old blind prince. But last year one of them was ill-treated, and fled to the catechist who restrained the cruel man from going to extremes, and the rest claimed their freedom and came onto the station. It is difficult to teach them, since they speak twi so badly, but it is good news to them that God's love and mercy is for them as well as the Akims. There have, however, been some difficulties in Anyinam. A mother of three children, who was widowed, has insisted on marrying a heathen, and thus has been excluded. And the oldest of the Christians has also had to be excluded from Holy Communion through irregularities when he went to the coast to trade. He hoped to earn by involving himself in the oil trade in Akwapim and went away in spite of the fact that his neighbours were involved in house-building on the mission land. He came under no Christian influence in the Akwapim farming villages, and at one stage tried to increase his earning by mixing water with the palm-oil. He was repeatedly ill, and now has returned poorer than he went away Identifier An unambiguous reference to the resource within a given context D-01.33.XIV..235 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-01.33 - Ghana 1881: D-01.33.XIV. - Begoro Title A name given to the resource Mohr's Report for the First Quarter 1881 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: 10.04.1880 Date late: 26.04.1880 Proper date: 10.04.1880-26.04.1880 Description An account of the resource The closure of the school followed three weeks after its re-opening with teacher Okanta, when after a large meeting in the street with the chief and people of Begoro it had been agreed that children would be sent to it (they were to be given a country cloth by the school each year). But then the rains came early, and the whole of Begoro, including the Christians went out collecting snails, Twice there were so few people that no services could be held (the implication of the language is that it is Sunday services which are referred to, since they were not able to hold a service in the town of Begoro). Now they have decided to ask for a cash guarantee of one dollar for regular attendance. The Christians in Anyinam had set on one side the building materials for the missionary rest house even before permission came from Basel to purchase the land. In Anyinam-Adasawaase there are currently 9 baptismal candidates. In Fankyeneko the building of the catechist's house has been delayed by snail collecting. During the building the boys in the school have received only irregular tuition. There are six of them; they have a zeal to learn which pleases the missionaries and Obeng has them working for him as monitors in the Sunday school. There are no baptismal candidates now in Fankyeneko but Mohr hopes that when the numbers of Fankyenko people currently pawned away return – some of them are already related to Christian families – will come forward for baptism. In Begoro on Good Friday two adult men, fathers of families were baptised. Discussing the 'emancipation' of the pawns Mohr says that it is an even deeper change in the social situation than the emancipation of the slaves. On that occasion most of the people emancipated were foreigners – Kwahus, Asantes, and 'nnonkofo' or people from the interior. After the emancipation of pawns, however 1000-2000 Akims will return to their tribe, and many families which were forced to separate are joining together again and enjoying their unity once more. The Akwapims worked their profitable oil businesses mainly with Akims and Kwahus. Indeed many catechists are culpable from this angle. Now in Begoro there is probably no pawn left, although the proclamation was not actually read out here. There has been such fear that pawn-owners have set them all free. Of course, many of them have a real lust for money like the Croesus of Begoro, Ntim, with his 60 pawns of both sexes. But one day a crafty comrade went along to him (the so-called catechist-beater and poisoner of Begoro) and threat one to reveal his holding of pawns in Accra. He was quietened with 50 Marks. But talking things over with his nephew and son, Ntim decided that there was no other course but to dash the pawns their debts and set them free. The debts were approve £450. Mohr feels that God must be thanked for the step the governor took in this matter - no credit was to be had without a reciprocal pawn he goes into an outline explanation of the system which says nothing exceptional except that interest rates were 40-50% in Akwapim, 30% in Akim, the period of incidence not clear - and that when they were paying large numbers of people in Begoro, the money was in fact going into the pockets of a few pawn-holders in the long run. As a result of the freeing of the pawns and the victory of the Lord over the Okyenhene as symbolised by his imprisonment hearts are beating high in Akim over the prospect of a long-desired freedom. There is a subscript by Eisenschmid to the effect that what seen of great significance (the declaration that pawning is abolished in Akim) has made little impression on the coast. And he agrees that probably in order to secure servants catechists may well have advanced cash sums to their families. Identifier An unambiguous reference to the resource within a given context D-01.32.XIV..157 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-01.32 - Ghana 1880: D-01.32.XIV. - Begoro Title A name given to the resource Mohr's Report for the First Quarter of 1880 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: 25.10.1887 Proper date: 25.10.1887 Description An account of the resource The report is also to be found in Heidenbote 1888 pp.9-11. Reports that it is three weeks since they heard news that the Christians were to return to Kibi, but Lethhridge is involved on a journey via Akyeaae to Asuum and this is delaying developments. The Wankyi chief had had to be arrested in the centre of Klbi, in the face of his supporters, oath that they would fight if that happened. Mohr is uncertain if, in the general reckoning - the Asuum ones will be settled, but he hopes so. Mohr had had to pay 334 Marks on behalf of Christians to bring the case to court, the £50 fine for contumacious conduct following the non-appearance of the accused in the Supreme Court has paid, and several messengers have been to the village to present the Supreme Court's formally. In fact since the Chief Justice wants to make an example, since recently people from Awenare and Apapam have refused to attend the court as well. Mohr also reports that in conversations with Rottmann at the end of September and the beginning of October Acting Governor White had given him permission to reside in Begoro and go anywhere but not Kibi. Mohr regards this as adequate permission for the moment - one cannot expect White to contradict the orders of Governor Griffith entirely. He reports consternation in the royal family that the Christians are returning to Kibi after all. Ampofowa, Ata’s mother, and her son Kwasi Kuma both wanted to leave Kibi as soon as the news broke, but were prevented by the other chiefs. They wanted to go to Banso. The chiefs are still not united on the choice of Kwasi Kuma. However, since his mother has the stool property and will not let it go the poor nephew Dante has little hope. 'He has not the means to keep up a show’ which is certainly expected from an African prince. Anyway he could hardly be independent of the influence of his grandmother Ampofoma and his uncle. Rösler is waiting the signal to go to Kibi, in Asiakwa, and other enployees are in Asiakwa and Asafo. Added to the printed part of his report about his dealings in Asiakwa is a half—paragraph about an elder. He had already been deprived of his office once by Huppenbauer in 1885. He had been maintained in office by the community however, partly because they feared him, and partly because, as a man of means, he had so many of them in his pocket. There were two other sturdy Christians appointed presbyters, and there was constant battle. However Mohr has taken away his office again because he has just married one of his grown up daughters to a heathen. Unfortunately it often happens that a community will chose a man of a 'noble' family as an elder, rather than the most capable. Identifier An unambiguous reference to the resource within a given context D-01.47.IV..95 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-01.47 - Ghana 1887: D-01.47.IV. - Begoro Title A name given to the resource Mohr's Report for the Third Quarter of 1887 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: March 1887 Proper date: March 1887 Description An account of the resource Details of property: 20 Christian houses in the Begoro Christian village (homesteads). In Begoro the classrooms and housefather's lodging for the middle school had been built, the eating and sleeping rooms were in process of being built. In Tete land had been purchased in 1886. He glosses Apedwa as meaning Krobo and Wirekyireng only. In Asiakwa there are only few houses on the Mission's land. In Anyinasing mission land was bought in 1886, the same in Mmase, and Akim Akropong. The Begoro middle school staff consisted of D. Asong as housefather and Cat. Agyei at the end of 1886. In Klbi, out of 190 children of Christian parents 30 were attending the community school. In Asiakwa work on a more solid house for the catechist ceased firstly because the communities were not united in working on the house, secondly because so few of them have their own houses on mission land, thirdly because the existing house seemed adequate. In Kukurantumi the building of a school house had fallen through on the same grounds_- so many of the Christians are still living in the town. In Tafo the project to build a house for the evangelist had not been started, though the people had promised to start as early as 1885. There are no houses for local agents in Anyinasing, Asafo, Tete or Akropong or Banso, either. In Banso and Wirekyireng they are still involved in the negotiations leading to the purchase of a house. In discussing the mission land in Begoro Mohr writes that they could increase the earning by encouraging people to sell palm wine, but as missionaries they can scarcely do that. They obtain a small income from palms sold in order to draw palm wine - the current cost is 6d per tree (it is clear from the full text that the trees were being cut down). He raises the question what would happen if a man had prepared a coffee plantation on Mission land and was then excluded? And what does one do when a man is excluded after building a solid house in a Christian village? After the death of the Huppenbauers Sitzler was transferred to Begoro. In the first part or the year illness and death prevented anyone from trekking around the district for four months. Mullings and Ntow had been switched in the course of the year, end so were Tete of the Middle School and Asong, catechist at Asiakma. Ch. Agyei, the second teacher in the Middle School was from Aburi, newly graduated from the teachers' seminary; Teacher Ofe was posted from Asiakwa to Banso, Ewi was transferred to Abomosu. He was replaced after an interval by Boaboa. Monitor Obroni is now teacher in Kukurantumi, replacing teacher Oforidee who left the Mission to serve the Okyenhene. In his list of agents not transferred during the year Mohr names Evang. Odoto as work1ng in Akropong. Boakye has left Akim, and is working under Bohner among some Twi-speaking villages on the coast. Evang. Apeakese, having been refused admittance in Kade, has been marked for Nkwatanan. The problem in Kade is not straightforwardl enmity, but a wish to see what will become of the Asuum case before the British court. A recent mission visitor there reported that he was welcomed on a visit, especially by the younger people, Members of the mission travelled a total of 456 days in Akim during the year. Mohr complains about the morale of the bulk of the local agents, especially the younger ones. They have so little feeling of duty in their attitude to their work. The Akwapims all long to return home, though they are more respected in Akim than they would be in Akwspim. A continuing problem is that they go home for vacation, and tend to return late on account of 'illness', and an attempt to enforce on them bringing a medical certificate has not been successful. Their wives stay away from their husbands a lot, remaining in Akwapim. A Christian girl's great ambition is to marry a catechist, but this is because they believe that they will live more comfortably with a man with a secure income. He is worried that their employees say: 'Abrofo aware nko, na abibifio do nko' - a white man's marriage is different from a black man's. There was a complete increase during the year of 326, including 63 baptisms of heathen. The actual increase was only 111, bringing the total Christian community in Akim to 1413. Discussing the political difficulties which faced the Christians, Mohr points the fact that though people from Asuum had twice refused to attend Court in Accra, nothing had been done to force them to, had given many places fresh courage in the struggle against the Christians. Another major problem has been the extent to which the men have been away in the forest for months collecting rubber. The catechists' work in their place or residence has only been half done, and they have not had the heart to go on preaching tours much, because they find so few people. The fact that the literate members of congregations, especially, have been involved in the actual trading process has also harmed the congregations - these men have been using false weights, for example. In Begoro services have been well attended, and there were 6 baptisms of heathen. There are no marriage problems on the whole family life went forward peaceably. There were 11 deaths, two of children and two of Middle School pupils. School attendance is still a cross to be worn by both parents and children. There was no Mission Festival during the year. Begoro is the only alternative to Kibi, and it was not possible in Begoro, because of the lack of places for guests, and at times because so many people were absent from the station: Kibi - the total district (including Apapam, Apedwa, Asafo, Tete and Asiakwa) totalled 807 in the Christian community. Kibi itself experienced an increase of 13 in the course of the year, only three of whom were baptised heathens. An explanation of this was the fact that anyone becoming a Christian had to leave the vicinity of the king (presumably old Kibi) immediately. 17 people were excluded, mostly young married couples who simply refused to marry under the new English law. One serious problem is the number of Christian girls who are already pregnant at marriage. Ofori calculated that only 3 had not been pregnant at marriage in the last 4 years. Bosopem had been advising the Christians living in the ‘Christian quarter' (it now appears that this was part of old Kibi) to move to the Salem - he had long ago handed over his insignia of office to the Okyenhene, recognising that they were incompatible with being a presbyter. Now Bosompem and the Christians from the 'Christian quarter' are all back in the Christian village. He repeats the figure of 30 of the 190 possible children attending school. Apapam 2 they are satisfied with attendance at the school - heathen reaction still pugnacious. 108 in the community. Apedwa - the increase in the year was all at Wirekyireng. Asafo - several have lapsed rather than be involved in the building of a teacher's house - Mohr evidently feels the teacher is at fault. Tete --11 lapsed, but the remainder are staunch, in the face of considerable enmity. 41 in the community. Asiakwa - not an active community, but after several goats were killed when there was small pox in the town, the Christians decided to move onto the mission land. Many of the community are away travelling at any one time. School attendance is poor. Kukurantumd decrease of 17 to 106 in the community. Mmase - ll Christians who attend services in Kukurantumi. In Tafb-Osiem the Christians number 29, and the services are held in Tafo. Anyinasing g 14 Christians, and a particularly hard working evangelist (Amoa). In the Anyinam district are 100 Christians. In Anyinam itself the community numbered 41 with (before or after these deaths?) 7 deaths, mostly small pox. A problem in this town is that the many Asantes are very indifferent. Also many slaves come out of Kwahu, join themselves to the community but then resettle near Accra when they find their countrymen collected - e.g. in the Abokobi district. They feel safest near the Government, and indeed when troubles break out in Akim it is always these ex-slaves who feel it first. - Fankyeneko is at a stand-still. In Dwenase and Abompe there had been many catechumens but they lapsed at the time of the Kibi troubles. Nevertheless in Fankyenenko there were 2 adult baptisms, and in Dwenase 3. Kwabeng - 9 baptisms, and 12 catechumen. Seth has attracted loyalty among his pupils, and indeed when the troubles broke out they fled with him to Akropong. Tumfa - 23 in the community, several have lapsed. Akropong - 28 in the community. Takyiman — 18, all married, Banso - l7 Christians Asunafo - 53 in the community, all but one living in the Salem. Abomosu - a community has been re-established there in December 1886. It numbers 61, of whom 35 were children. Most Christians had 'remained true' - 10 had to do public penance after their re-acceptance, and the re-acceptance of 10 was postponed. Nkwatanang - the Christians there consist of Dapeakese and his family, a total of 7. He writes that at present the Anyinam-Asunafo-Abomosu Christians are at Abetifi. He had just received a letter from a member of the Apapam community which asked what was going to happen to those who had submitted - he had submitted, but then went away into the forest where he and some others have been praying and holding Sunday services. Identifier An unambiguous reference to the resource within a given context D-01.45.IV..63 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-01.45 - Ghana 1886: D-01.45.IV. - Begoro Title A name given to the resource Mohr's Report for the Year 1886