334 20 77964 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: 28.12.1880 Proper date: 28.12.1880 Description An account of the resource The letter is printed in full in Heidenbote 1881, pp28ff. Identifier An unambiguous reference to the resource within a given context D-01.32.XIII..149 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.XIII. - Kjebi Title A name given to the resource D. Huppenbauer to Basel 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: 05.02.1881 Proper date: 05.02.1881 Description An account of the resource Reporting on the personnel on the station, the little Ramseyer child died in June, Dilger arrived in January. Mid-August Sakyi the catechist was moved to Begoro - he had himself asked for a transfer. In his place came Phillip Kwabi. Commenting on the change Ramseyer writes that Sakyi, despite their advice, always left something to be desired in his work. Kwabi is not as gifted as he was, but he has a desire to do his work, and a love for it. He has not got involved with other activities. His friendly way of doing things has made him many friends. The community has increased by 17 to 41. 13 people were newly baptised in Feb 1880, and only one has lapsed - an Asante who had to be excluded from the school because of disobedient and improper conducts. There were 10 more baptisms on Christmas. 3 'young people' and one woman are from Mpraeso (the woman is the wife of the elder of the community). The youths from Mpraeso are living on the mission station - two more underwent a long course of instruction, but discontinued it for no specific reason. Others among this group of baptisms were a house-boy of Dilger's, and a servant-girl of the Ramseyers, who been with them 3 years, and had given them much joy with her quiet character. She had persisted against considerable family opposition - unfortunately since her baptism her mother has died and she has had to go back to her house to help her sister look after the children. (Her Christian name is Salome).Another is Martin Dako from Pepiase - an ex fetish-carrier who was earmarked as his uncle's successor as fetish priest, but gave up his connection with the fetish despite family protests when he discovered his younger brother was trying to poison him. There were also 3 boys from the boarding school, whom Ramseyer had kept back from being baptised earlier. Two of the young men in the community had to be excluded in the early months of the year for following the flesh. They have appeared penitent and attended services regularly, but Ramseyer is afraid that their enforced stay in the town will have not helped them to live up to Christian standards. During the year they lost their first member of the community through death - Isaak Tieko. His hometown was Agogo in Asante Akim, but he was a pawn of a man in Kwahu. He died suddenly with a high fever and abdominal pains. Although reserved in his speech his quiet character and childlike faith caused the missionaries great joy. In the community here and there small steps of progress are to be seen. 'One point on which I lay especial emphasis is that our Christians should be always busy’. Like most of the Africans here they are not used to persistent work, and like to spend two or three days in each week laying around. At first they cannot understand what the object of it all is, but after a while they see that the object is to help their growth in grace. 3 of the Christians have houses on mission land now, the rest want to, but their heathen wives will not let them. Preaching journeys have been many - most of the towns and villages of Kwahu have been visited several times. There is evidence that this is having its effect – already they have baptised people from Mpraeso and Pepease, and a man from Aduamoa has been attending Sunday Services regularly. And when in Obo they heard that Mpraeso was to have a resident catechist, they petitioned for a teacher. Obo with its 5-6000 inhabitants would make a fine field for mission work in itself. He gives finally the latest political news from Kwahu. At the time of writing the report he was in Aburi having been advised to bring his wife to say there by the Governor. Dilger was waiting in Begoro to see what would happen. But they have just heard that a meeting of the Kwahu chiefs has decided to remain independent of Asante, and had sent 3 messengers to the Governor to inform him that rumours to the contrary were false. Identifier An unambiguous reference to the resource within a given context D-01.32.XV..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-01.32 - Ghana 1880: D-01.32.XV. - Abetifi Title A name given to the resource Annual Report from Abetifi for 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: 19.06.1880 Proper date: 19.06.1880 Description An account of the resource Information about the Okomfo Anokye affair in Kumasi, and a translation of part of a letter from Owusu Ansah about it. At the end of Nov 1879 two emissaries came to Abene from Agogo, and created sensation in Kwahu and Akim. They claimed to be from Okomfo Anokye who had returned to Asante (a recently seen meteor was supposed to have brought him). He had with him all the traditional leading followers, Okomfo Odomangkama, Okomfo Dabe, Okomfo Owu, Okomfo Kyerekye, and he was going to set upright again the tall tree which had fallen down. The messengers greeted the Kwahus on behalf of this group, passed on the message about the tree, and informed them that Okomfo Anokye intended to visit Kwahu. If they wished him to visit them, he would come in twenty days. If they doubted the reality of this story they should consult Atieyan and Buruku, the two chief fetishes of Kwahu. Another sign that they were speaking the truth was that they had met a blck ape with golden sandals and sitting on a king's stool, who had given them messages for Okomfo Anokye. Although this created a sensation, there was some scepticism, especially on the part of the Abetifi chief, who thought it was a strategem to cover the re-establishment of the Asante overlordship. Ramseyer, despite his rule not to meddle in politics, allowed himself to send in the advice that whatever they intended to do in relation to Asante should be done in a straightforward and public way. Atieyan was asked for an opinion, which went that if Okomfo Anokye was coming he would come, and if he didn't come, then it did not signify anything. And after this the Kwahu chiefs simply sent the messengers back to Agogo. Ramseyer wrote to Owusu Ansah asking for information about the back ground to all this, and received in reply a letter which said: - In 1879 (presumably) a new fetish sect arose called ‘domangkama', and the high priest claimed that he was the resurrected Okomfo Anokye. He gave his followers the names of the dead kings of Asante - Osee Tutu, Kwaku Dua etc. - He won the confidence of many Asantes, was much feared and became with rich with many presents. - He (Ansah) has just heard from Asebi Antwi and Bosomuru Dwira, currently emissaries from the Asantehehe to the governor, that one morning they (the new Okomfo Anokye and his followers) forced their way into the palace, and took all arts of liberties, until suddenly one of them shot at the Asantehene. As a result, many of them have been put into irons. - It is said that the number of followers of the Okomfo Anokye was 1000 at its peak. - Owusu Ansah himself had warned the king about putting too much confidence in this movement - since the attempted assassination he has received a message from the King and his counsellors that his advice was good. At the end of the letter is a note that they had just taken a six fingered girl child onto the station compound at Abetifi. Identifier An unambiguous reference to the resource within a given context D-01.32.XV..159 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.XV. - Abetifi Title A name given to the resource Ramseyer to Basel 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: 03.07.1880 Proper date: 03.07.1880 Description An account of the resource Discussing his life so far on the Gold Coast, Dilger says that he has never been so happy in his life before as he is in Abetifi, despite fevers etc, and the death of the little Ramseyer child which affected him deeply. The six-fingered child was already by the writing of this letter baptised Martha. The bulk of the letter is taken up with an account of a preaching journey he did with Sakyi through 6 Kwahu towns. No date is given. In Aduammoa almost the whole population was in the bush collecting snails, so that only 10-12 people gathered for the preaching. In Obo now the missionaries are normally staying with a man who owns a compound, and who had been once a scholar at the Kibi school. So they stayed in a room with some European furniture - a bedstead, with mattress and pillows, a small table and a stool, a mirror, a lantern, and some pictures, including portraits of the German princes Wilhelm and Heinrich, and a portrait of the greatest of German doctors in his study – Dr. Frerichs. Both in Aduammoa and Obo he discusses preaching in terms of texts which came into his mind at the sight of the place and the people gathered. Here he preached on the words ‘I have many people in this town who know neither right nor left', having seen what a large crowd had gathered for the preaching. In Obo people were eager to hear, in Kyendumase a few minutes away they chattered and played during the preaching of Sakyi, and then he himself preached on the text 'Behold I make all things new'. In Obomeng he preached on the texts 5 Moses c33v3, and 'God so loved the world'. Mpraeso he describes as the place in Kwahu where they have made most impact. There was a large crowd, as still as the congregatien in a church at home. He preached on Isaiah 45vv22-3. On the way to Nkwatia the words came into his mind 'Lord, I wait for thy salvation', and he preached on the holiness of Abraham and the obligation of people in the time of fulfilment to achieve at least Abraham's level. Since this journey he has been on two more, especially devoted to the little villages, where you get 20-40 hearers. In such places preaching takes on the character of a friendly and homely chat. The people in such villages are simpler and more childlike than those in the towns. He has been especially impressed by the attentive hearing they got in two neat and clean villages Nteso and Sadae. His missionary life is not simply one of preaching, however. He is constantly being approached to intervene in various types of situation. When he was in Abene the King called him into a council to advise on the punishment of a man from Obo who had murdered a 10 year old boy. They were inhibited from executing him according to their law, because this might give them a bad reputation with the English government. And in the same place with his medical knowledge he was able to help a girl with an injured foot. Identifier An unambiguous reference to the resource within a given context D-01.32.XV..160 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.XV. - Abetifi Title A name given to the resource Dilger to Basel 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: 24.10.1880 Proper date: 24.10.1880 Description An account of the resource Again reports a preaching journey in mid-October. Amama - could not decide on which of his prepared texts to preach, but met a fetish priest in the village, and so told the story of the Ark in the Philistines temple, and the catechist following him took the image a stage further by comparing the life of the Christian with what went on the Philistine temple. Afterwards they visited the wife of one of the Abetifi Christians who is refusing to contemplate becoming a Christian herself. They spent the night in Bukuruwa, having first preached, Dilger on the parable of the prodigal son. One man complained that he had come to bring 18 dollars to the grave of a relative - being a Christian had not stopped him dying, not had his debts been paid. In Nteso Dilger preached on the apostolic greeting - 2 Cor 13.13. On the way back from Nteso they fell in with a woman from Abetifi who had been there to make fetish - so Dilger told her the story of the man who went to Rome to get forgiveness, but found out that it wasn't necessary. Identifier An unambiguous reference to the resource within a given context D-01.32.XV..161 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.XV. - Abetifi Title A name given to the resource Dilger to Basel 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: 16.01.1881 Proper date: 16.01.1881 Description An account of the resource Written and signed by Mohr. The personnel of the station at the end of 1880 includes Gottlieb Munz and Stephan Sakyi as catechist, at Fankyeneko catechist William Emmanuel Obeng. David Huppenbauer was on the station for 6 months, then was transferred to Kibi. For a short while too Frederick John Okanta was in Begoro as teacher, working mainly in Anyinam, however. He was then transferred to Tumfa in the Kibi district. Benjamin Ntow was transferred to Anyinam, and Stephan Sakyi came to Begoro in his place. In describing Sakyi's work it seems that some re-organisation of the life of the station had occurred. His job in the daytime was to start afresh the community school. In the evenings be held an evening school for the adult members of the community. They have not been able to teach reading in the evening school. An effort will be made in the future to teach people to read before baptism. Obeng in Fankyeneko with his far-flung responsibilities and the problem of building a house (not yet completed) is discouraged, not working so well, and has asked to be sent back to Akwapim. Ntow in Anyihame is doing well and has at last got married. Schools - in Begoro clashes over whether boys were to be allowed to leave school for the snail-hunting season continued and a meeting of the people had decided that they would only send their children to school if the mission paid the parents some money each month. Instead on the station they have set up the community school. Heathen parents may send children, providing they pay 3d p.a. school tax, and deposit 2-/p.a. as a guarantee of regular attendance on the part of their children. By the end of the year there were 8 children in the school, 3 of them heathens but accepted as members of the community, since they were to be baptised in the forthcoming year, and sere living on the station. In Begoro too they had had the idea of starting a girls' school under Mrs Mohr, but they are having difficulty even getting sufficient numbers of girls to work in the house. Most come from Kukurantumi. The parents are adamant in not letting their girls come into contact with the mission station and this has been the case ever since two girls said that having been given instruction in the church they would not marry heathen. In both cases the girls were eventually drawn back into their family circles. In Fankyeneko out of a school group of 6, 5 have recently gone into classes 2 & 3 at the Kibi Boarding School. The school has been able to recruit more children, however and is still about the same size. In Anyinam there was great eagerness for schooling among the children, but the mothers took them away to do their work in the farms and the gold-diggings. There are only two Christian children in Anyinam, and they are 2-3 years old. Christian Communities - altogether over the course of the year 25 people have joined the Christian community in Begoro, 13 in Fankyeneko, and 10 in Anyinam. On the other hand they have lost 10 in Begoro, 2 in Fankyneneo, 1 in Anyinam, and 2 in Dwenase. The total of the Christian community in the district is therefore 110. In the course of the last three years 16 people have had to be excluded. Of these only three have maintained their links with the mission and been re-accepted. The losses are partly among people who want to live towards the world and who want to be unwatched and who find it difficult to separate themselves from their heathen families and move into the Christian villages. In fact these are the people who have little 'inner life'. The people who are on the stations enjoying community prayers daily agree that it is very necessary for them to be separated from the heathen, although indeed traffic with the heathen town is not forbidden. Certain professions present special difficulties for the conversion of a man, traders, for example. Mohr describes the ethics of trade and the average trader in extreme terms. They a people who do not wish to work, live on credit, waste their time, force payment of debts. He has refused to help Christian traders with credit. The problem with the hunters is not that the ethics of their profession are against then but simply that they are away in the forest for a month at a time, meeting only the middle men who take their meat to the towns. Since they cannot read, they are without any spiritual food, and the family is very backward too if they continue to live in the heathen towns. Marriage in the community continues basically on heathen lines - man and wife live separate lives. The Christians live idly too, and have debts. Even when people have money they do not pay cash, but buy on credit, and when a man comes to collect his debts in the usual heathen way there is pandemonium. And while people usually have money to buy fine cloth oil, hats and umbrellas they have none when, it comes to paying church tax. Identifier An unambiguous reference to the resource within a given context D-01.32.XIV..158 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 Annual Report for the Station Begoro in 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: 30.03.1880 Proper date: 30.03.1880 Description An account of the resource General first impressions He had had 12 fevers in 6 weeks. Identifier An unambiguous reference to the resource within a given context D-01.32.XIV..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-01.32 - Ghana 1880: D-01.32.XIV. - Begoro Title A name given to the resource David Huppenbauer to Basel 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: 26.10.1880 Proper date: 26.10.1880 Description An account of the resource The first part of the report is taken up with complaints about the length of time which catechists Obeng and Sakyi have asked for their leave, and the fact that they have both overstayed their leave by a considerable length of time. Sakyi appears to be a close friend of members of the Akim royal family. A more extended account is given of Sakyi’s work. The children of the community, who are the ones now coming to school, are all small, and so a four-day school week has been started, the object of the whole thing being to give them a liking for school rather than to teach them a great deal. In this connection Sakyi has been specifically ordered not to beat the children. Teacher Adu sinned greatly in this respect, and this helps to account for the unpopularity of the Begoro school. He is also supposed to hold classes for writing and reading for the adult Christians on Monday afternoons and Wednesday mornings. And there is some form of evening activity every day. Morning prayers are not for the whole community in the chapel - experience teaches that it is no use relying on housefathers to conduct morning prayers for their families reliably. The bulk of the second part of the report is taken up with a discussion of the Christian villages. Mohr is all in favour of them. All but of the adult Christians are now living on the station, .and the elders have themselves suggested that baptismal candidates should during their instruction be asked to come onto the station and start building their houses. The effort to bring about the gathering of the Christians on the station has been severe, however - Mohr talks of warnings and threats being needed. Other forces bringing this situation about were annoyances suffered by the Christians at the hands of the heathen, and the death of Benjamin Nso. He was resident off the station, and then became subject to discipline because he went to the coast with the objective of trading in spirits. After his exclusion he fell ill, appealed to be allowed to take Holy Communion (this was allowed) and wanted to be taken onto the station. Mohr's own mind can the subject has been strengthened by his conversation with Nathaniel Amfo, recently baptised in Begoro, his house-boy. He is an orphan, and has been of considerable help to Mohr in his learning of the language, not simply because he can interpret, but also because he can and will explain things. Mohr complains that the average catechist keeps thing hidden from the missionaries, partly out of false shame, partly out of a feeling that it is not necessary for a missionary to know such things. But it is clear from his conversation with Amfo that the corruption in the traditional culture is integral, and therefore that there must be separate Christian villages, not just separate quarters within the towns. Amfo, who was from fetish priests family, cut off all his links with his relatives other than one half-sister who had cared for him. (Mohr became convinced of his passage from death to life when during an illness he had great desire to hear the Bible read, and expressed himself as eager for death). Christians should be in separate villages - thus their children can be brought up properly. He sees very little hope in the Akwapim situation where even the catechists live in the heathen town. Even on the Begoro station recently a 10 year old daughter of one of the Christians was found playing at sexual intercourse with a little boy - there is in fact a form of marriage-play with the sexual concommitents. Therefore people need to be in separate villages, and missionaries and catechists do not need to mince words in their ethical teachings and admonitions. His final comment is that in Begoro unmarried (men) Christians have a hard time: Girls will not marry Christians. This is partly because of the number of female fetish cult officials and their influence, and partly because of rumours that Christian men will prove infertile. Antipolygamy teachings are no enticement. Unfortunately they have only had one adult unmarried Christian girl on the station, and she 'fell' with teacher Adu. She is really still convinced of the truth of the gospel, but during an illness was to state that she had returned to the service of the fetish. Identifier An unambiguous reference to the resource within a given context D-01.32.XIV..155 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 to Basel 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: October 1880 Proper date: October 1880 Description An account of the resource Laments the frequently changing personnel of the station - Munz for Huppenbauer, Sakyi for Ntow and Okanta, but includes a passage on Sakyi. Finding himself in that thickly clouded land, lying outside the protectorate where slavery and pawning were still allowed, where the people are industrious in craft and farming, was too much of a temptation for his character. He was the first man in Kwahu - other than the missionaries - who knew how to read, and he soon discovered how to make himself indispensable to the men of influence. Also he got involved with trade, especially in monkey skins - he used to 'settle' everything on his preaching journeys out of the missionaries’ sight. He became formally recognised as agent for merchants in Amedeka and on the coast, looking after consignments despatched to Salaga. But in these circumstances his preaching was scattered with the wind, because how could people accept him as the messenger of peace when they had just been settling his palavers, and when he had been involved in all the crooked methods that people use here in collecting debts of heathens they knew? He is typical of many of the indigenous helpers in the mission who use specious arguments to quieten their consciences when in fact their main motivations are a search for comfort and more money. Identifier An unambiguous reference to the resource within a given context D-01.32.XIV..156 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 to Basel 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 D-01.33.I. 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 Title A name given to the resource General Conference 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 D-01.33.II. 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 Title A name given to the resource General Secretary and Cashier 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 D-01.33.III. 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 Title A name given to the resource General School Inspector 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 D-01.33.V. 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 Title A name given to the resource General Conference Committee 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 D-01.33.VI. 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 Title A name given to the resource Christiansborg 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 D-01.33.VII. 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 Title A name given to the resource Abokobi 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 D-01.33.IX. 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 Title A name given to the resource Ada 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 D-01.33.XI. 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 Title A name given to the resource Aburi 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: 19.02.1881 Proper date: 19.02.1881 Description An account of the resource An account of the war-scare, and news of the Huppenbauer/Buck trip to Kumasi. Includes as summary of the appearance of the mobilisation for war as it appeared to Buhl in Accra - much munitions just leaving all public work suspended, hammocks and carriers called in, the doctor off to Cape Coast with medical supplies - for 600 men; and a report that the Governor had hired a steamer for £1050 to go to Sierra Leone to bring troops and war materials. Meantime the Buck/Huppenbauer expedition had set off for Kumasi unaware of the war-scare, and without telling anyone. The first certain news of anything unusual occuring came from Mohr who heard it from Koranteng (Kukurantumi) who in turn had heard in Kibi from messengers travelling from Mansah the sister of the deceased Juaben Queen Mother Afrakuma to her daughter who had been resident with Afrakuma on the coast. They knew that the missionaries had gone from Obogu to Odumase where they were given a friendly welcome - the chief let them sleep in his own bed. Messengers were sent forward to the Asantehene, although the missionaries refused to stay in Odumase until they returned. They had been held in a village where the king's sword-bearers had met them. Identifier An unambiguous reference to the resource within a given context D-01.33.IV..45 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.IV. - General Chairman (Präses) Title A name given to the resource Eisenschmid to Basel 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: 14.06.1881 Proper date: 14.06.1881 Description An account of the resource In a geographical introduction he remarks that though there are huge stretches of empty land in Akim, especially towards Kwahu and southwards towards the coast, there are frequent land disputes and if the neighbouring tribes encroach on Akim in any way - for example in snail collecting and hunting, then they must pay tribute. There are only 10 settlements of over 1000 inhabitants, but about 100 settlements in all, many only small hamlets. At present about half these can be reached on preaching tours. He writes forcefully about the difficulty of penetrating through the forest - many settlements are closely hemmed in by forest, others are surrounded by a low bush which is still difficult to penetrate. 'Their main business is, not trading, but digging for gold'. He remarks how filthy the job is, a mason (making swish) has a much preferable task. He also says that the most rewarding tracts are often reserved by the chiefs or fetish priests. 'It is characteristic of the Akim that have never been approached for advice as to how to be holy, but only for advise as to how to get water out of their diggings easily'. They are not concerned whether they sleep on the ground, or on a mat, or on a simple bed. 'But at present many Akims come to Akwapim and buy oil, and with the profits which they get from taking the oil to the merchants they buy salt and tobacco and cloth and take them into the interior.' At times they come in large numbers with loads of dried: snail and trade these in Akwapim. Apart from Asantes and Akims Mohammedans come through this district (Aburi) in small groups. Beginning to describe his actual journey he reports joining the Akim route at Mampong, descending from Mampong at the bottom of the hill passed for several hours through magnificent palm-farms before leading into the forest. They spent the first night in Koforidua and the next morning passed through several Juaben villages before arriving in Kukurantumi. Kukurantumi - You enter the Christian village directly after leaving the forest. There are 15 compounds, about 40-50 huts. Koranteng he describes as a proved servant of the mission, and stresses his promotion of an orderly Christian life in the village, and his building of the new chapel. The teacher he names as J. Asumeng. Ewi he merely says should be working among the heathen of the vicinity. The school has only 11 pupils. In his examination Müller found arithmetic bad. The teacher's wife has been many months in Akmapim. He went from house to house in the community greeting the people and was very pleased with what he saw - tidy clean houses, and it seems they live together peaceably. Several were absent carrying oil from Akmapim to the coast in order to earn some money. The community consists of people have come together from all parts of Akim and Asante. In Kukurantumi town, he heard later, 10 fetish priests had gathered for the obsequies of a dead fetish priest, though he had been poor and almost destitute. Asiakwa - he went from Kukurantumi to Asiakwa via Mmase and Anyinasing, the path being so bad he had to walk the whole-distance. Everything is in its early stages in the Asiakwa community. Mullings and the Christians live in the town still - an odum tree which they had prepared for its final felling was blown by a storm onto the half-built house prepared for Mullings. The site of the Salem is much threatened by such trees, and since it is near a fetish-site the local heathens are deriding the Christians about what had happened. There are few families in the community, most of the Christians are young people. Müller considered it urgent that they form a Christian village as had been done in Kibi, but this would be difficult in a place where the crown of the forest was 120' up. The service was well attended, but catechising showed how on its beginnings everything was, and the pupils in the school also had far to go. 'I stressed to Deacon Mullings that the young people should learn to read. Whether this can be achieved is questionable, however. One would do much better to require some knowledge of reading before baptism, and proceed more slowly to baptism. This would be good policy especially where the catechist is new to his job and possesses little authority. Mullings is industrious and willing and exerts himself, but not consistent and unnexperienced. At the moment everything is at a stand-still in Asiakwa. Kibi - In Tete he found little hunger for the ward, but the local Christians have contributed to that situation their obnoxious conduct. To the school he must give the credit of being a place where the teachers have worked ably, and brought about a happy state of affairs. 'The fresh and happy life of the pupils and their prompt answers were very cheering.' Of course with only four classes and 40 pupils (6 of them actually resident in the school) the pupils-teacher ratio is much better than in Akwapim. They could do without Anoba, for example, or the youngest teacher in the girls' school. He is worried by the way the teachers have departed from the set syllabuses, however, and wonders if this is not the cause of their rate of losing pupils (his examples of topics taught out of turn not noted, except it involved the most junior teacher teaching through dictation of notes and the pupils learning such notes by heart; the actual loss rate is not stated). The community gives a very good impression - one seldom has a sense that God is acting in the hearts of his people as one has it in a service in Kibi. The town, by contrast, is in a poor shape. Even the palace will have to be repaired soon if it is not to become a ruin. Quite a few people came to the street preaching, but their preoccupation with their king being in prison drives away any other thoughts. Date receives high praise - industrious, humble, true servant of God, spends much time talking to people, especially among the heathen, by whom he is known and respected. He asked especially that church-tax should not be raised in Akim - all the members regularly contribute 1/2d every Sunday. Apedwa - the place where the king's wives etc. have gone since his imprisonment. Though there has been opposition to preaching Müller and Date were able to preach without hindrance, even in one of the villages where a funeral custom was in progress, an elder asking an obstreperous drummer to keep quiet. Of the four Christians they met only one: no progress is being made by this small group in clearing the mission land. Apapam - over 50 in the community, with 10 pupils in the school, all of Christian families. Apapam he estimates has 100 families in all. The mission land is partly cleared and some of the families live there already. The tiny chapel - 'stock'-walls and palm-leaf roof, a few windows openings - is right in the middle of the street at the entrance to the village. It is an answer to a 'gambling house' (Spielhaus) set up by the heathen, in the centre of the village with shingle roof and a flag-staff. You often see such a 'Spielhaus" in an Akim settlement. Tumfa - Teacher Okanta once more without his wife who had returned to her family in Akwapim for her confinement. There is only one family in the community - they are already on the mission land. A group of young men and women have already lapsed back into traditional practices. A rich man has been causing the Christians much trouble in Tumfa. Abomosu - 6 Christian families on mission land, some Christians still live in the town. A temporary chapel has been built in the middle of the path at the entrance to the town. The building of the deacon's house had been at a standstill since Date's departure. Presbyter Abraham complained that this was because of the unruliness of the community, so Miller asked each member if they were willing to obey the Presbyter and each answered 'yes'. He promised them a teacher as soon as the work was finished. Abomosu Müller reckons at 500-600 inhabitants. Asunafo - 40 in the community, some fallen away individuals holding up further progress by setting the village against Christianity. Part of the community lives on mission land. Kwabeng - met only three Christians, makes the point as with most of these new stations - that the catechist is very young, and found in street preaching that the people of the town were rather hostile. Identifier An unambiguous reference to the resource within a given context D-01.33.X..152 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.X. - District Comitee Akwapam-Akem Title A name given to the resource J. Müller's Report on a Journey around Akim