337 20 77903 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-01.34.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-01.34 - Ghana 1882 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-01.34.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-01.34 - Ghana 1882 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-01.34.IV. 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-01.34 - Ghana 1882 Title A name given to the resource District Conference Ga-Adangme 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-01.34.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-01.34 - Ghana 1882 Title A name given to the resource Odumase 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-01.34.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-01.34 - Ghana 1882 Title A name given to the resource Ada (Years 1979-1882) 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-01.35.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-01.35 - Ghana 1882 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: 03.04.1882 Proper date: 03.04.1882 Description An account of the resource Summarising his conclusions from the Ramseyer-Asante expedition to Asante. He tends to conclude that Ramseyer was a difficulty in himself. According to the information travelling around the Koranteng-Hall network he was being called Obusuyefo (evil doer) in the streets; Eisenschmid points out too that the Asantehene did not shake hands with them, nor make a return visit to their house. Identifier An unambiguous reference to the resource within a given context D-01.34.I..14 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-01.34 - Ghana 1882: D-01.34.I. - General Conference 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: 11.04.1882 Proper date: 11.04.1882 Description An account of the resource Reporting a tour of Akim, Asante-Akim, and Kwahu There are five Juaben villages in the stretch Koforidua-Kukurantumi. There are 28 inhabited places in Kwahu - 8 of them are among the largest towns on the Gold Coast. Kwahu burial customs (he mentions the casting of pottery out of the villages) he treats as being new to him. In the forest between Kwahu and Asante Akim he met a few hunters and people carrying loads of gum resin. In Asante Akim he calculates 5000 inhabitants, 10 villages, but the people haft only been there for 8 years and are not really settled. They are a busy people - the villages empty in the daytime. Politically insecure, however - he reports the wish to be linked to Akim Kotoku. Obogu is independent of both Asante Akim and Asante, has linked itself to Kotoku, 800-1000 inhabitants. From Obogu en route for Akim they pass two farming camps Komesu and Praso, both only inhabited from time to time. 6 hours south of them is Afosu (a Kotoku village) and 7/8 hours south again Asuom. Very bad paths. Their experience preaching on this tour was that everywhere the gospel is received as a good and kindly word. Only three times were they refused help over sleeping - once in a very poor encampment in Akim, once in Fade, and once en route of Asante Akim. In the Juaben villages people are willing but passive spectators. In the gold-mining villages (Osine named) the response is less marked. Akim women are treated much more like slaves than Akwapim women, and therefore come less to street preaching than Akwapim women. The fetish priest of Nkwatia can turn himself into a spirit and play like an ape in the trees, and comes into the villages at night armed, everyone flees into their houses. In Abetifi there were 40 people at morning service. Since there is a shortage of catechists, the Abetifi request for a catechist has been turned down. Of the 12 boys from the Abetifi boarding school at his examination all, especially the gifted ones, have done extremely well. 4 of the oldest Müller describes as 18-20 years old. They wanted to leave school, ‘being ttired', but their people expect them to become teachers, and after conversation they were re-heartened. In Pepease their preaching took place on the day of him a fetish custom, when there was no response to a request for silence for the preaching, Ramseyer went into the fetish priest's house, and immediately all was silent. They preached on the cross, and eternal death. In a similar situation at Sakaraka (except that the custom was to do with obsequies) they do not seem to have made any request for silence - the custom just stopped and people gathered round. Kwahu chief's houses are grander than those in Akim, and it is usual to see the war drums adorned with skulls. In Asante Akim they had few listeners. When he tried to interview the old chief about the question of a teacher they found he had died, and his successor was not so enthusiastic - he was mostly concerned to assert the need for some-one in Bompata rather than Adomfe. Müller reckons they are disappointed in the political results following their connection with the Basel Mission - and Müller told him that catechists were not supposed to waste their time settling papavars. In Obogu there was a much friendlier welcome on the part of men women and slaves. This town has cleared the way to the Pra. Obogu he describes as having 800-1000 inhabitants. West Akim, which he defines as being between the Pra and Atiwa-Pameng mountains, and inhabited by the Kotokus along the Pra and Abuakwas along the Berem contains 65 settlements, 40 of them very small, and the rest of average 500-600 inhabitants. Alongside from farming their main occupations are trade, catching fish, and hunting. Though the coast is only 4-5 days away they do not seem to have taken up palm-farming. The Asiamang people live on trade and hunting – their town is isolated in the middle of the forest. He travelled back to Aburi via Asiamang and Nsakye, going along the 'usual merchants' road to Accra for 8.9 hours, then along hunters' paths for 5-6 hours to the Densu and the village of Nsamam. From Nsamam Nsakye is reached in 6 hours, and Aburi in a further 3 hours. Asuom - the problem in-this town is that c 1879/1880 Buck found people milling to become Christians since then Ramseyer and Mohr have found none. Müller found none also. He has the view in fact that the local people have decided against the acceptance of Christianity - his host gave him to understand this, and the street-preaching congregation gave a hostile reception to his question when anyone wanted to become-a Christian. There is apparently a pond in the vicinity, whose fish are worshipped by the town. They did not want strife in the town from having the population divided though he admitted the younger people wanted to become Christians. Although catechumen had been reported in Otumi he could find none. (From Otumi to Kade they passed through Nkwatanang and Sabi). Kade repeated the theme the people were hostile to the extent of not wanting to sleep or feed the mission party, though earlier reports had spoken of a large welcome. In Adangkoro they were welcomed. Via Akwatia they came to Osanase where the relatives of an earlier middle school pupils welcomed them, and in the evening the whole village gathered for preaching. There is in fact a teacher's house and school house already built here and they have been asking for a teacher (Müller remarks that they mean they want a catechist) for a long time; the ex-pupil's (new merchant in Akuse) relatives have taken the lead in this. The town is not in a good position for a teacher, however; its neighbour-town is Asaman, but that is 5-6 hard hours away. There are 600-800 inhabitants. Though a catechist would do better in Osenase than Asiamang where there is absolutely nothing for him to do. None of the 5 Christians of Asiamang were in the town when Müller passed through. Müller advises that West Akim should be settled by a Deacon or two when it is riper for harvest. Identifier An unambiguous reference to the resource within a given context D-01.35.I..3 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-01.35 - Ghana 1882: D-01.35.I. - District Conference Akwapim-Akem Title A name given to the resource Müller’s Report on a Journey in the Inland Twi Areas Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Johannes Werdu from Abetifi, aged 20, ranked 3rd. Stephano Abankwa, from Abetifi, aged 19, ranked 2nd Samuel Brekunu from Abetifi, aged 18, ranked 4th. Daniel Bre from Bukuruwa, aged 20, ranked 1st. Some, but not all, had been house-boys for the missionaries in Abetifi. A major point in the written comment on each was the degree of attentiveness showed. Identifier An unambiguous reference to the resource within a given context D-01.35.III..34 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-01.35 - Ghana 1882: D-01.35.III. - Akropong Title A name given to the resource Dilger's Report on the Four Boys Wanting to Become Teacher 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: 01.02.1883 Proper date: 01.02.1883 Description An account of the resource The last section of the report is an account of his Kwahu journey in 1882. Lists the four Juaben villages as Koforidua, Asokore, Afidwase, Oweko. In Koforidua they were able to borrow a bell from a young man to call the people together for preaching. The Juabens say 'We like the Word of Gods’, but refuse conversions till their king comes back from Lagos. En route for Kwahu from Anyinam they stayed the night at a rest place called Kankani, where there were two hunters' huts. In Kwahu the walls of King and Cabodeers are beautifully decorated with proverbial pictures of animate creatures such as men, elephants, tortoise, crocodiles, serpents, fishes etc. which is very beautiful to the eye. On the first night travelling from Kwahu into Asante Akim they stayed at Akwaboa - the people were not helpful and it was only with difficulty that they got a lodging. This place is said to be owned by Atta Fua the chief of Akim Kotoku. 2nd day they fished in the Pra and went through Ahyiresu and Fweresu to Auboa. The people were all away killing fishes at a certain place. On the third day out they made a detour to Odampon lying one hour south west, and through the small village Asankari came to Bompata. Fourth day – Bompata to Adomfe (nearby Mmoso was still under Kumasi with no communications with the 'independent' part of Asante Akim). Fifth day - Adomfe to Wanky to Dwaso, along a forest path seldom used. Dwaso is a small settlement near the large ta town Dwaso destroyed by the Kumasi people during the Juaben war. They stayed the night in Obogu. There the finest house (very high and decorated) belonged to the fetish priest Kumi Komfo. He made much money by claiming on behalf of the fetish possessions of people the fetish was said to have killed - even long after their death. However one person whom he sought to use as an accomplice revealed his activities to the town, and if he hadn't fled that night he would have been beheaded the next morning. Identifier An unambiguous reference to the resource within a given context D-01.35.III..46 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-01.35 - Ghana 1882: D-01.35.III. - Akropong Title A name given to the resource Hall's Annual Report for 1882 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 31.05.1882 Proper date: 31.05.1882 Description An account of the resource The report contains information on the history of Imm. Boakye. It seems almost totally reproduced in the Kollektenblatt No 139, 1883. Additional material in the manuscript: The Juaben king whose nephew Boakye was (Boakye's father was his brother) was Agyei. His father committed suicide by poisoning. Huppenbauer notes that they are sometimes insulted by drumming when preaching is in progress, particularly Boakye. One element in Boakye's preaching, according to Huppenbauer, is his declaration that living satisfied with one wife is better than having five or six - which is what he used to believe was necessary for a happy life. Only one gambling gain is cited in this manuscript. An example of the key role Boakye had played as a trusted servant of the king is given. At one time he heard that the Anyinams were involved in secret trade with the Kwahus, when as Asantes there should have been enmity between the two sides. So Ata sent him to Anyinam, which he found empty - almost. In the forest en route for Kahu, however, he found a veritable market place with bales of cloth, salt, powder etc. on sale. All the people fled, except for two kwahus whom he captured. He called up people from Kwabeng to take the merchandise to Kibi was sent to Anyinam where he was able to capture people in large numbers and take them to Kibi where eventually the village was fined £400 - this necessitating plenty of the people being put in pawn or sold into slavery. Identifier An unambiguous reference to the resource within a given context D-01.35.IV..64 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-01.35 - Ghana 1882: D-01.35.IV. - Kjebi Title A name given to the resource D. Huppenbauer's Report for the First two Quarters of 1882 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: 09.07.1882 Proper date: 09.07.1882 Description An account of the resource Asks for £2=10 to buy land for a Christian village in Tafo. Identifier An unambiguous reference to the resource within a given context D-01.35.IV..58 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-01.35 - Ghana 1882: D-01.35.IV. - Kjebi Title A name given to the resource Munz to the Twi District Präses 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: 20.06.1882 Proper date: 20.06.1882 Description An account of the resource Concerning the requests of members of the 5th class of the Kibi Anstalt to be received into the Akropong Middle School or Teachers' Seminary. Immanuel Agyei, son of Imm. Boakye, the most gifted of the group, though not consistent and requires oversight. His family is willing to pay the requisite money for him. Simeon Agyako from Begoro. His family will pay the requisite sums for him. John Ayebinim from Salaga – well gifted and with a good grasp on the faith, has none to pay for him, but the Kibi station will support him. He has had to learn to speak Twi. Sam Dee, from Kade, has only heathen relatives. Joseph Obeng from Done (Asante-Akim) has only heathen relatives. The above-were all attempting to enter the Middle School, those below the teacher's Seminar: Elieser Abrokwa Gottfried Agankwa, who has spent much time in the company of Europeans) Joseph Asare Joseph Bosompe Identifier An unambiguous reference to the resource within a given context D-01.35.III..35 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-01.35 - Ghana 1882: D-01.35.III. - Akropong Title A name given to the resource Munz to the Twi District Inspector of Schools 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: 20.04.1882 Proper date: 20.04.1882 Description An account of the resource Thanks the Committee for the suggestion that he should make a second visit to Kumasi. Most of the letter is taken up with a comment on the Committee's warning that it appeared that Ramseyer was not altogether welcome in Kumasi on account of his role in the 1869-1874 war. He writes that firstly open unwelcome was rare, both on the streets, and in the Asantehene's council. True in the latter the Bantamahene and Asafo Boakye took the lead in having an answer to his request deferred, but one factor which Ramseyer feels should be born in mind there is that there was anger and anxiety about the length of time which Boakye Tengteng was spending on the coast, and this reply can be seen as a form of retaliation against this. In any case the bulk of the court was very well disposed towards him. He asked his 'dear friend' Owusu Koko what impression the visit had made, and he said that the Asantehene himself had remarked that Ramseyer had nothing to do with the disaster which had fallen on. ‘Kumasi people did not want to listen and thus the disaster happened'. Ramseyer also makes the point that hatred of the Asante outside asante colours people's impressions of what is to be expected there - and the rumours which go around the colony about events in Asante. 99% of these are false -a few days previously he had heard a rumour that Asamoa of Agogo having refused to go to Kumasi over some question of the Juaben plunder was forcibly taken there. The rumour came with the name of the man who arrested him. But yesterday two Kwahu merchants brought him greetings from Asamoa. They had just come back from Agogo. Finally, he makes the point that history has made the Asante character different from that of the other peoples on the Coast - they have a certain pride 'in having a Master', and thus are mistrustful and withdrawn towards strangers. But once you get to know them, then confidence develops and things are talked about in a much more free way. To this letter is added a series of opinions about the expedition from Basel Mission officials on the Coast: Müller writing as Akwapim/Akim District Chairman (Präses) is worried about the lack of qualified Gold Coast personnel to undertake the work of a still further extended twi district. Eisenschmid wonders who should accompany Ramseyer, and asks if any of the twi-speaking brothers are ready of their own free will to accompany him - remarking that Ramseyer has asked him to come on the expedition, but that he feels with 9 years unbroken work behind him he has too little strength for the journey. In the Eisenschmid document reporting the choice of David Asante as Ramseyer's companion one of the reasons cited is that he is from the Asante royal family, and his father stayed a long time in Kumasi. Identifier An unambiguous reference to the resource within a given context D-01.35.VI..81 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-01.35 - Ghana 1882: D-01.35.VI. - 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: 26.06.1882 Proper date: 26.06.1882 Description An account of the resource Asks for directions in the contingency a favourable answer is received. Someone should stay there. Ramseyer is arguing that although Ph. Kwabi, the catechist stationed in Mpraeso, would be prepared to go to Kumasi and stay there alone as the Basel Mission's representative if they were permitted to start a mission in Kumasi, he should not because he might be recognised as one who in his time went with Sartorius; also he was mixed up in an event in Nkwatia in 1881 when it appeared the Kwahus were going to Asante. Ramseyer in the end offers to stay himself, and for that reason to take his wife on the expedition. Josef Müller however, in an appended note argues that this is not within the terms of the expedition set by the Committee in Basel. The final decision was that catechist Esau Ofori who was remarked for Kumasi should the station be set up, should accompany Ramseyer and Asante on the expedition. Identifier An unambiguous reference to the resource within a given context D-01.35.VI..88 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-01.35 - Ghana 1882: D-01.35.VI. - Abetifi Title A name given to the resource Ramseyer to the Gold Coast 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/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 14.08.1882 Date late: 29.08.1882 Proper date: 14.08.1882-29.08.1882 Description An account of the resource Include short notes announcing respectively their arrival in Kumasi, and their arrival in Abetifi in their return, with the Asante refusal to entertain a mission tout court. Identifier An unambiguous reference to the resource within a given context D-01.35.VI..90-91 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-01.35 - Ghana 1882: D-01.35.VI. - 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: October 1882 Proper date: October 1882 Description An account of the resource His report of the expedition to Basel. This appears not to have been printed in more than a summary form. The expedition consisted of Ramseyer, Asante, Ofori, and Samuel Gyebi, church elder from Larteh, who made the journey at his own expense because he wanted to see Kumasi. There was a supporting train of 25. They had to ask twice that number to come with them, however, before they had 25 carriers, but great was the fear of Kumasi although some Akem people were keen to say that they had been to Kumasi. 4th Aug - they were entertained en route in Obo by 'Friend Sasu, a Kwahu merchant who sadly always dithers between the two sides'. 1 ½ hours after Obo they passed through the hamlet of Kwasihu, and slept at Akwaboa which they reached just before nightfall. 5th August - past Praso, where unfortunately they had no time to catch the fetish fish (Ramseyer says a sort of catfish or Silurus). They went on through little trodden paths, and reached the little village of Asankare at 4p.m., having started out at dawn. (In an aside, Ramseyer remarks that he usually catches the fetish fish and the local people explain this by saying that the Christians are baptised, and so the fetish has no more power over them.) 6th Aug - they spent least of the day in Bompata. Ramseyer says here that Akim became independent in 1874. As he writes in the annual report, Ramseyer thinks that having found they have little to fear from Asante the people are less interested in having a teacher. Ramseyer said to the chief in the words of a twi proverb 'A bird in a trap sings a different song from when it is free’. The chief understood what he meant, but said that the young people no longer listen to him, nowadays they are enthusiastic about the king of western Akim, although he cannot provide them with any protection. Asante and Ofori preached on the Fall and Redemption. 7th August - two ways go from Bompata to Konongo, one via Dwaso, the other via Nyabo. The latter is about an hour longer, but it leads through several villages, so they chose that one. 2 hours out they came to Moose. Ramseyer was already known there and was greeted with cries of ‘Sisi’. One hour further on they came to Nyabo, newly built. Part of the population has fled to the Protectorate, and the new village is only half the size of the old one destroyed in the (Juaben?) War. From here the way was made dangerous by gold-pits (the Nyabo people were digging for gold), and when they came to Konomsgo the chief was out gold-digging too. 8th August. Konongo is a town with ruins, too, and it seems the whole population was not agreed over staying in Asante. They stayed the night in one of the Odumase villages - the population of that town are temporarily living in farming villages following the destruction of their town. Juabens in Asante are very unfriendly - possibly in this case because their town was destroyed by Europeans in 1874. 9th August - a tough 7 hour march to Boangkra. (This is the same town as Oboankra of the previous years' reports). This is a Kumasi village, at this town their messenger, sent on from Odumase, returned with a sword-bearer and the news that on Suturday (12th Aug) they would be received in Kumasi. They were gratified at this, since they calculated that the following Wednesday the Asantehene would begin his 8 day period of confinement in the palace before the Adei. 10th August - apparently a rest day. 11th August - From Boangkra they were accompanied by their ‘court serv ant’ who scarcely left them for a moment thereafter. Whereas on the previous journey, however, they had had an unsufferably haughty escort, this time the young man, Bosomuru, was a very pleasant companion, who explained many things to them. About midday they reached the largish place Aweso or Aguiso, a sort of administrative centre, where they intended to stay the night. Here, and in the other villages through which they passed that day (Dadentem, Dotebi, Beseaso inter al), Ramseyer was very impressed by the small numbers of people, especially men, to be seen - he reckoned 4/5 of the latter must have been away. In reply to their indirect questions they were told that they wore at Kintampo, a market place 8 days away. They were given generous quantities of foodstuffs, in spite of a general shortage of food following a water shortage, and the same day an ox was killed, which provided a welcome change to the dried fish which was usually offered to them. When Asante preached, the chief declined to attend, and they understood by this that he was afraid of what would happen to him if he did. Asante’s rousing and humorous preaching is well calculated to hold the people. 12th August - By 11 a.m. they had passed through the villages of Krapa, Kwaman, Fomasua, Ayigya, and reached Nsupow. There were hardly any men in these villages too, but the people said they were at the farms. Here they were met by a messenger who – like the others they met - did not treat them as formally as they had been treated on the former journey - they were very friendly and forthcoming. Ramseyer feared that this one was going to announce a delay in their meeting the king, but this was not to be, and they were soon walking along a broad way, rather as if they were going through a park, beside the cemetary. Ramseyer remarks that last time they had to go on a narrow path in the wood which had been specially cut for them, and now you could see why - there had been human sacrifices at the cemetary and they had had to be taken on a detour to avoid these, In the suburb of Dade-so-aba they were met by Nkwanta-Bisa and taken to their lodgings. This less formal welcome could be explained by the fact that this was Ramseyer’s second visit. At about 5pm they were taken by a large escort of sword-bearers through a maze of little alleys, until they found themselves at the street-opening called Bang-kese-ho (by the King's childrens’ cemetary fence). This led them onto the place called Mogyawae, where the king - when he does not want to make a full scale ceremony - often receives foreigners. Ramseyer recalls having been present there 40 years before when Prince Ansah was received, and it was in the same place where they had to appear every 6 weeks during their captivity to wait on the king during the Adae. He recalls it as having on one side a row of ornamented rooms standing outside the wall around the palace, and on the other side beautiful 'dampon' (halls with one side open to the street). Now there was on the one side there was only a palmleaf fence erected on the ruins of the rooms, and on the other side only one hallway to be seen, half collapsed - the others were rubble. Only one thing was there as before, the small quadrangel marked by Brechnuss trees (nux vomica) called nkra-wom (i.e. drowned in blood) where so many people had died by the executioner's sword, and others had lost their noses or ears. Ramseyer was not particularly happy to be back - his interpretation of Mogyawae is that it means 'the blood has dried' - implying that more is needed. 300 paces away there was a gathering of about 3000 to welcome them. Most of the chiefs greeted them in a friendly way; this was especially the case with Boakye Tengteng and Bosomuru Dwira. On the returning of the greeting however, the king did not dance before them, and although he greeted them in a friendly way, made an anxious face and quickly disappeared. The whole thing made a deep impression on Ramseyers's companions, and Asante especially was busy asking for details of each man's position, and working out the interrelations with his own family. Among the princes vas the 16 year old king of Juaben, with a tiny following, but with the insignia of an umbrella and gold-decorated sandals. 13th August. They were called to take their gifts to the Asentehene - they were received in the ‘Cannon-yard' (so called because there are two rusty cannons on the ground there) the Asantehene and his attendants were sitting on a broad peristyle where Ramseyer had so often seen an Asantehene sitting. The presents were well received in Asante-style, Asante took the king an easy chair, Ramseyer a musical box with a ship which rocked on the waves when the music played. Catechist Esau the Larteh elder brought the king 3 sheep. Asante also gave the queen mother an embroidered pillow made by the girls at Abokobi as an instance of what African girls could do. They were thanked in another room (there were also presents taken from the Committee) It was Saturday 19th before they gained admission to the Asantehene to make their request to be allowed to set up a mission station. Meantime they preached, usually in the late afternoon, in a street leading to the market, to a great number of listeners. They spent time looking around the town and talking to the people. Ramseyer says that the town was more fallen down than it was the previous year. He speaks of 'half quarters' having collapsed. Whereas last year there were some houses being built, this year no houses were being built, and there was a great absence of men. They came to understand that an army had gone to Koranza to fight the Gyamans - but that it had suffered heavy losses. 1000 men taken prisoner. This news helped to explain the anxious faces in the court. Ramseyer remarks that he was most sad to see how the town had gone down bill even since the end of his captivity - in those days every chief had his 'dampon' with moulded swish decorations, now they can be seen only in a few places. Another thing they learned was that the Bantamahene Awua had been deposed sometime in June - the Asantehene had had a spy among his followers, and thus had learned of his treachery, David Asante learned from his conversations that the central problem was lack of money - only a few chiefs possessed real means - and this situation is not surprising when one considers how much the Asantes have lost in tribute by losing control of their northern provinces. They also spent time visiting, calling on Bosomuru Dwira and Nensah Kukua, and having conversations with Owusu Koko frequently. Dwira had a big room furnished in the European style, with coloured wallpaper, glasses, a jug, and a lamp on the table, a sofa, albeit hard and rather dirty, and on the wall a photograph of himself. Owusu Koko is no longer so close to the Asantehene as he was 10 years before, but still in circles close to the King, They also called on Boakye Tengteng, who has grown greatly in importance since his mission to the coast, Bosomuru Dwira and Boakye Tengteng both gave non-commital answers to his questions about the likelihood of their getting a favourable reaction to their request: Owusu Koko was more optimistic, but said that it was a pity that Prince Ansah had not come with them. They also kept their ears and eyes open for hints as the situation with regard to human sacrifice. The Asantes were constantly saying that they were having no more human sacrifices, and there were no more corpses to be seen in apete sene. But Anante heard two women in conversation on the market place. One said ‘Akosua asked me to say to you that she has been handed over to the executioner - she thanks you for everything'. At which the other said in a whisper 'Ao, ao, due, due'. On the other hand when strangers talk about human sacrifice there is enormous exaggeration - it is not at 1/20th the level it used to be. 'This is out of fear of the English, and partly because the king sees that he must go slowly with his people'. They heard very little of the visit of the Wesleyan missionary Hayford from Elmina, and got no clear impression as to the relations between the Catholic mission and the Asantehene. On Saturday 19th August they were called before the Asantehene, having expected to be called on the Thursday. They had to wait 3/4 hours in the dilapidated courtyard asikasu, then they were called into the courtyard called Mpremaso (this is the same as the cannon-yard of Aug 13th, and he remarks here that it was in better condition than it had been the year before). The king was sitting on the broad peristyle, fanned by an almost white albino woman. At the other end of the yard where the two Kumasi chiefs usually sat there was only Asafo Boakye, which Ramseyer took to be conclusive evidence that Awua had been deposed. The Asantehene was not dressed with his usual richness - he was wearing an adinkra cloth, and dola nuts. Ofori introduced the embassy, and Asante presented the question, stressing that they had no connection with any political regime, asking for a certain answer, and stating that if permission was granted for a settlement then it would be started immediately. After this they were taken from the room to allow what Ramseyer feels was surely a pretence at discussion. On their recall, the head linguist (this may have been Boakye Tengteng who acted as linguist when they first entered the yard) started to answer them, saying 'The Asantehen understand your embassy, but as Sisi well sees, the town is not what it was before, many houses are in ruins. The poeple who make the town great are scattered in all directions, some are led off to war. At this the Aaantehene made a quick gesture with his hand, and many voices cried out 'gyae, gyae'. The Asantehene himself then said: ‘Say to your Coemittee who sent you here that now my town (Ramseyer adds in parenthesis that he meant by this his whole state) is bababasa (and Boakye Tengteng struck himself on the thigh several times as a sign of unhappiness) and the people who ought to be rebuilding it are now some of them at Kuntampo, some on the coast. When they return they will rebuild their houses. When the town is rebuilt as it was before, and if someone then visits me again, then I will grant it and then send him away'. The missionaries replied that they would return this answer and Ramseyer's last word was 'Nevertheless, I will never forget Kumasi.' In a subscript to the report Inspector Praetorius writes (a) that he has seen a report of his visit to Kumasi by the Wesleyan Hayford in the quarterly Africa. (b) that Fr. Morean has told the English officials in Cape Coast and Axim that he has received permission to open a school in Kumasi, the Asantehehe himself having promised to send children Identifier An unambiguous reference to the resource within a given context D-01.35.VI..94 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-01.35 - Ghana 1882: D-01.35.VI. - 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: 10.10.1882 Proper date: 10.10.1882 Description An account of the resource He is ashamed of the Asantehene's answer - the Asantehene is going to ruin through pride and bad councillors. 'Privately' he tells Ramseyer the trouble is that the Asantehene suspects Kwaku Dua - he wanted to send him into exile with Awua, but was prevented by strong party feeling. The Asantehene is now not much liked - if there were unity among the people he would soon be destooled. The Asantehene has sent to ask him to go to Kumasi, he cannot - he has not the means. He was there in the time the Juaben and Gyaman troubles, and again at the beginning of 1881, but has received no reward. Owusu Koko Kuma has sent a parcel of Asante pipes for Ramseyer through Rottman. Identifier An unambiguous reference to the resource within a given context D-01.35.VI..93 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-01.35 - Ghana 1882: D-01.35.VI. - Abetifi Title A name given to the resource Prince Ansah to Ramseyer 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: 16.11.1882 Proper date: 16.11.1882 Description An account of the resource Has just received a letter concerning the free-purchasing of slaves. He is not in favour of this in view of the experience of other stations but in a recent special case he was glad to buy free from the fetish priest of Atie Yaw (Bowu) 2 small girls aged 3 and 5 from the family of their best convert in Mpraeso. They had been sold in his (the converts) absence to cover debts – the price involved was 27 dollars; Bowu wanted Ramseyer to pay £6 but Ramseyer talked about the crimes of the fetish priest which he (Ramseyer) knew about, and he lowered the price out of fear. Identifier An unambiguous reference to the resource within a given context D-01.35.VI..92 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-01.35 - Ghana 1882: D-01.35.VI. - Abetifi Title A name given to the resource Ramseyer to Inspector Praetorius 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: January 1883 Proper date: January 1883 Description An account of the resource Personnel - Chr. Burckhardt died in April 1882 after being in Begoro since October 1881 - yellow fever. Mrs. Mohr died in August 1882. Catechist Sakyi is often rather depressed. Anoff in Fankyeneko has to battle constantly against apathy. He doesn't know how to win respect, and is a friend rather than a teacher. In many of his villages (Dwenase and Abompe named) many people are in the toils of the truth, but without an effective catechist. Ntow has no school in Anyinam, and in any case the catechists do not like schools tying them down for 4 days in the week. (There is no school at Begoro nor has been one since 1881 -even the christian housefathers are against it.) The Begoro community lost 20 people in the course of the year - 11 moved away, 5 died, 4 were excluded. 8 were gained - 2 baptisms of heathen, 2 Christian children were born, 1 person was re-admitted, and 2 Christians moved into the town. Mohr is not happy about the 'religious' state of affairs in Begoro. Sunday attendance is good, and the women come to bible study and prayer meetings, but the evening school is badly attended, no women attend morning prayers (some men do) and in the evening they have to be called to evening prayers individually. One problem is that people expect to a greater or lesser extent physical blessings, and troubles are a sore temptation to them, especially as the fetish priests are quick to suggest that the fault is their religion. They are too preoccupied with clothes. They have had trouble enforcing church discipline, and getting people to contribute to the freewill Sunday Offerings. In family life husband and wife are very seperate ('Do you pray together?' 'Obo nede, me nso, mebo mede' i.e. she prays for her things, and I pray for mine). They don't teach their children to pray. Christian heathen relationships are unfortunately very good. There is little difference between the two - the heathen hear the word of God quietly and with respect. One problem in Begoro itself is the 'games' which they have received from the Fantes, and through them from the Europeans. Everyone is a member of the 'game clubs', and rivalry between them has already led to brawls. Nevertheless Mohr knows a many people sceptical about the fetishes, and troubled by 'the truths'. The church in Fankyeneko is almost collapsed. Only 5 adults remain, the chief supporter is 'fallen' and there have been 5 deaths, among them that of Oscar Kuma the elder who sadly lapsed on his deathbed as a result of family pressures, despite the efforts of the catechist to protect him from them. A woman on the point of being re-admitted fell again - the problem is her husband's 9 month absence in Fante. Catechist and people are living in a heathen village, the new house for the catechist, not quite finished, is deserted. In Anyinam there has been trouble with the chief. He was reported to Accra, called to Akropong, and given a good talking to. 3 members have lapsed, one was the elder Jonothan excluded for adultery, the second another man, the third a woman who deserted her husband - she was childless. There were three adult baptisms - one of them of a man who had been a ferociousc opponent of the Christians (the members said 'You have baptised the devil himself') and three infant baptisms. Identifier An unambiguous reference to the resource within a given context D-01.35.V..80 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-01.35 - Ghana 1882: D-01.35.V. - Begoro Title A name given to the resource Annual Report for 1882 for the Station of Begoro Written by Mohr