349 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: 22.06.1887 Proper date: 22.06.1887 Description An account of the resource Continuing the history of Amma Tanowa (see the in the volume 47 from 1886 letter No. 85 above). She was in fact proving a considerable worry, knowing nothing about neatness and not being very zealous in the work which was given to do, nor very obedient. She had attempted to run away once, getting as far as Nkwatanang. The man who held her wanted a reward of £l, and Schmid found her in a filthy condition with irons on her feet and one wrist chained to a block as large as herself. He turned out, however, to be a man who had responded very positively to Schmid's preaching in Penease shortly before, and Schmid had no difficulty procuring her release in return for a present of silk handkerchiefs which he tried to make clear was a gift intended as a return for feeding her. After that she contracted Guinea Worm, and another disease which made it impossible for her to feed herself. She had also been involved in a situation in which it became necessary to dismiss the Schmid’s cook. Schmid says this was a bad blow in view of his wife’s preoccupation with their twins. She is extremely unpopular on the station, having shown no scruple about reporting who had stolen one of Schmid’s hens. She was showing little response to Christianity having to be called personally to morning and evening prayers. Identifier An unambiguous reference to the resource within a given context D-01.47.V..117 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.47 - Ghana 1887: D-01.47.V. - Abetifi Title A name given to the resource Schmid 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: 07.07.1887 Proper date: 07.07.1887 Description An account of the resource Reporting the stationing of Assistant Catechist P. Tieko in Nkwatia - the work there must go forward, while in Abetifi it has not proved possible to run a worthwhile school actually in the town. His duties will include the bringing forward of the community and the leading of the work in the mission land. Identifier An unambiguous reference to the resource within a given context D-01.47.V..111 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.47 - Ghana 1887: D-01.47.V. - Abetifi Title A name given to the resource Protocol of the Station 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: 13.06.1887 Proper date: 13.06.1887 Description An account of the resource The pupils all returned on time at the end of the Christmas Holidays (except one who was ill in Bepong), and were early in the term joined by 3 further scholars. There was no diminution of numbers during the course of the year, so that the year finished with 16 pupils. The new pupils were: - Charles Martin Odame who had previously been at the school and then left. - Charles Kwaben Awurae, son of the elder of the church in Asunafo who fled to Abetifi with the other 47 Akim Christians. His father left with the rest on 9th May, leaving his son in the Boarding School. - Kwadro Nkansa The latter is the subject of a long story. His mother had been a slave in Akropong (with an aunt of the current Abetifi catechist Boateng) and had married a man from Nkwatia who had been pawned to the same woman (Tschopp remarks en passant that pawning to an Akwapim is common, .since being nearer the coast they have more money). They ran away to Nkwatia 9 years ago, and though the earlier in Akropong sent messengers to Nkwatia to get the woman back, the husband refused to let her go because the English law did not allow slavery in Akropong. However about 18 months ago the master had given the two children to Bowi in Nkwatia – thoug again the father refused to give them up and the boy in fact stayed for a time on the station with Catechist Boateng, though later returned to Nkwatia. In January the mistress sent someone to fetch the children by force, hence they fled to the mission Station. After discussions with the missionaries they went to their relatives in Abetifi, but the boy was seized and taken to Nkwatia, where next day Tschopp found him and released him from his bonds. Since then he has been in the school, and Tschopp is very pleased with his progress. He certainly looks better than he did when he first came covered only by a tattered cotton cloth. Several days after (the boy entered the school) when the danger was over, the parents returned to Nkwatia. He reports in outline a trek to Peteko on the Afram plains, undertaken to preach. They passed two villages quite empty because the people had gone to the Afram to catch fish. He reports hippopotamus in the Afram, and at the far bank the white painted tempel of the Afram fetish, On the whole the audiences were large and attentive. Identifier An unambiguous reference to the resource within a given context D-01.47.V..118 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.47 - Ghana 1887: D-01.47.V. - Abetifi Title A name given to the resource Tschopp to Basel - Report on the Boarding School in the first half of the year 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: 19.07.1887 Proper date: 19.07.1887 Description An account of the resource Asks for a grant of £1 p.a. to each of their catechist/teacher families on the grounds that salt is not only necessary for the preparation of food, but also for the purchase of food at some times, e.g. in May-June and November-December 1886. The explanation offered is that when the Akims or the Asantes in Koforidua are in conflict with the Kwahus they simply close the route to the coast and take away not only loads but also people, at which the Kwahus refuse to sell foodstuffs except against payment of salt. 1 load of salt per year is not enough for one family under these circumstances, therefore the request for £1 (carriage for two loads of salt.) Identifier An unambiguous reference to the resource within a given context D-01.47.V..119 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.47 - Ghana 1887: D-01.47.V. - Abetifi Title A name given to the resource Protocol of the Station 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: 10.10.1887 Proper date: 10.10.1887 Description An account of the resource Akwapim he remembers as a place of no evident poverty and one where one never saw crippled or blind people. In this respect it could be favourably compared with Europe, but in Kwahu both poverty and illness is often seen. He describes the general level of life along the lines that the primitive tribes (“Naturvölker”) have a simple pattern of needs because they know no other. Inter al he remarks that the best crossing places for rivers are often marked only by a creeper which has been stretched across between two trees. Their food is sometimes of scanty quality, but they are hardly ever in a real state of hunger. Describing the illnesses they have seen, he says that smallpox, measles, whooping cough are epidemic. In addition most people suffer from a skin infection at some time in their lives, and at the foot of the Kwahu hill there is a lot of leprosy. People are only isolated during the last stages of this disease, and then only in the sense that they are given a separate room in the compound. Fever is common, and dysentery because of the cold, and the lack of clothing and bedding rheumatism in all its varieties causes much suffering. There are frequent accidents too, coming from sleeping around the fire, and the insecure stands for the cooking pots at the fire (Tschopp had been in the first—aid part of the Swiss army and Schmid describes his treatments as often having good effects). Reciting all this perhaps does not give one a sense of a people in great need and indeed the difference with Europe is that whereas in Europe poverty, illness and accident is treated in a tradition which has been taught the virtues of Christian love, in Kwahu there is some natural love, it is true, but also much lack of feeling, cruelty, and lust for gain in the way these things are handled. Extending his exploration of this difference he argues that polygamy, slavery, pawning, nephew inheritance, and the dark power of superstition are the elements which hide even the remnants of natural love among the people. On the other hand in a Christian country Christian faith enables the sufferer to bear his sufferings calmly and hopefully, partly (not exclusively in this presentation) because of his knowledge of the ‘Homeland above'. The heathen does not know any of this, instead of removing hindrances and letting the natural processes of healing take effect, the heathen either lapse into complete apathy or on the other hand interfere with them forcefully. The plant-world of the tropics offers a large number of medicinal materials which are indeed known 'by rote' to many local people. But they use them impatiently, large quantities of substances with dramatic effects are given. He has seen a woman in a faint being treated with a mixture of lemon juice and pepper in the eyes and nose, and her name shouted in her ear. They are not impressed with European medicines, at least not until they have seen them successfully used. (These they offer at the station at cost price). He repeats the point made during the Afwireng illness that local doctors only charge when the patient is cured (he described these as mostly fetish priests and soothsayers) and offers the proverb ‘Oyare nsae a, wonnye ayaresade’. Identifier An unambiguous reference to the resource within a given context D-01.47.V..120 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.47 - Ghana 1887: D-01.47.V. - Abetifi Title A name given to the resource Schmid's Report to Basel on Poverty, Illness and Accident in the Social Life of Kwahu 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: 18.10.1887 Proper date: 18.10.1887 Description An account of the resource Devoted to a report of his preaching journeys in the first three days of September. In the introduction he reports that Schmid has taken over the boarding school and he is now to devote himself to preaching journeys. He is thankful that he has the health for this, and feels a joy in it. In the quarter he has been able to visit all the 26 towns of Kwahu at least twice. Remarking the Abetifi midden, Tschopp writes that when a town expands the midden becomes surrounded by houses - and he has seen many places where this has occurred. On the Abetifi houses - clearly doors and shutters are not rare, though the majority of the houses are without. There are very few houses with pure earth wall, most are earth plastered on wattle, and their thickness then is only about 2 decimetres thick. The white earth used for the final decorative plaster is to be found near Abetifi- though many houses are not decorated in this way. En route out of Abetifi he passed a grave marked by a framework made of sticks, on which stood a broken brandy bottle. Aduamoa he describes as a new town, not yet completely settled from the old one. In it he came across the end of a process of which he had previously heard in Abene - a man (tribe not stated) had sworn the Ewahuhene's oath against an Ashanti; the case was heard in Aduamoa, but since the chief of the Asante town involved was demanding £800 the Kwahuhene could not settle; it, the man was sent to Asante, and the Kwahuhene's fetish pacified with the blood of 3 sheep. The Kwahuhene suggested the case should be taken to the governor, but this was not done. (The Kwahuhene Tschopp describes as a man of few gifts, who has done nothing to enlarge the authority of his office, but he is friendly to the mission, and regularly appears at street preaching in Abene). Most of the people at the palaver did not wait to hear Tschopp's preaching, those who did were attentive. He offered happiness and holiness, offered the post-resurrection signs as proof that Jesus was the Son of God, and forecast a bad end for people who did not desert their gods. He also spoke with a group of men making cloths - one weaver, and one sewing the strips of cloth together, remarking en passant that this was a very common sight. The subject of the conversation was polygamy, for one of the men said that he would become a Christian if he did not have to have one wife. Tschopp's way of persuading that one wife was right was (a) to appeal to the story of Adam and Eve and (b) to suggest that he loved one of the wives best, and did not having too many cause strife? The man agreed with the latter, but apparently said it was too hard for him to give up the others. Tschopp calls this remaining subject to fleshy lust, and the joys of this world, and that many people were thus easily persuaded to avoid responding to the call of the Word of God for an alteration of their attitudes, and self-denial. In Odumase he was not able to preach, being interrupted by the Twenedurasehene en route for the obsequy festivities of the mother of his predecessor in Pepease. (There is a description of the scene in this village when he arrived, and the first signs of the coming the Twenedurasehene). The Twenedurasehene is no friend of the mission. Obo was very empty, the people - being mostly on- the Akim plains, partly because it was very dry and food was scarce, partly to dig gold. He mentions the grain stores which you see in all the Kwahu villages (used for ground-nuts too) though the Obo fetish forbids rice. Evening prayers were attended by several Christians from Abetifi workings as carpenters in Obo, also people from the town, and several boys for whom they must open a school later (Catechist Mensah has recently been sent to live in Obo). Twaneduruase has a Dente shrine at both ends of the town. Akwasiho -plenty of people there the whole of Kwahu is supplied with pots from this town and Mpraoso. The pots are made in two stages - first the mouth and neck is formed and left to dry while the bottom remains a shapeless mass - then the pot is completed. The whole operation is carried on with bare hands, except that they use a snail shell to rub the pottery down, and to decorate it. They use the fruit of a tree with lines engraved on it. There was also a carpenter's shop in the town making European-style stools, doors, shutters, and boxes. In Kodum the people seemed rather poor, and the place was 'narrowly' built, the people friendly. From Kodum there were other small villages after 3 minutes, after a further 4 minutes, and after a further 5 minutes. The people were all occupied in the woods collecting rubber from a creeper. In the fourth village more pots were being made. 30 minutes further on they came to Asonna where they were attentively listened to, and Tschopp noticed sick people with swollen limbs - no rarity on the Kwahu hills, but more common on the plains. En route home in Aduammoa someone had recently died, and he saw a part of the ceremonies. A long line of women marching through the village with their foreheads bound, shrieking out the dead person's name, and some with red painted bodies (children); some with white painted bodies and face (grandchildren), and some had bunches of pal-twigs tied to their elbows (the close relatives). The chief visited the house of the dead person and gave a piece of cloth for the corpse. The chief was accompanied by his orchestra - horn-blowers, drummers and dawuro-players are cited. Identifier An unambiguous reference to the resource within a given context D-01.47.V..121 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.47 - Ghana 1887: D-01.47.V. - Abetifi Title A name given to the resource Tschopp's Report for the Third Quarter 1887 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 20.10.1887 Proper date: 20.10.1887 Description An account of the resource Report of his first quarter's work in the Boarding School. In spite of a special attempt to advertise the school and attract pupils there was very little response. Of the 16 pupils be inherited one stayed away (Darefo from Tweneduruawe). A further 11 were registered - most of these had previously been at the Bepong or Abetifi town schools. The excuses given by chiefs etc. for the small number of boys they were prepared to send were the same as usual - Schmid attacks nephew inheritance as one more mechanism making it difficult for children to attend school. You have to get the consent of the senior uncle as well as the parents. Identifier An unambiguous reference to the resource within a given context D-01.47.V..122 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.47 - Ghana 1887: D-01.47.V. - Abetifi Title A name given to the resource Schmid 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: 24.10.1887 Proper date: 24.10.1887 Description An account of the resource Report on the purchase of land in Nkwatia and Obo. The Nkwatia land purchase went through smoothly in the end - the key stratagem on the part of the missionaries seems to have been to send Kwabi to a meeting of all the Kwahu chiefs and ask them the meaning of their promise at the beginning of Basel Mission work in Kwahu that they could settle where they liked. The first reply was a request to make an exception of the meeting place of the chiefs. The missionaries responded by replying that they were commanded to preach everywhere including Nkwatia. Eventually a new site was agreed on, and bought at 18 Thaler. Ayiripe, Ramseyer thinks was a relative of the Okyenhene, which helps to explain the hostility he showed at the time of the Akim persecutions. In Obo Ramseyer had to visit the town 6 times before the settling of the mission land was really in hand. The piece of land which had long ago been bought belonged to Afari, the chief of Akwasiho (and one of the mild complication at this stage was that this man was in Krakye at the time of the further development of the purchase). Four years ago they had effectively been driven off the land by the threats of the chief of Tweneduruase and his people, who claimed it was too near the chief's fetish 'Sasabi' - a piece of rock lying nearby. The chief of Pepease whose subordinate the Twenduruase chief was could not persuade him to change his mind and indeed was angrily driven away when he tried to intervene, and the Kwahuhene told the missionaries there was nothing he could do. Ramseyer remarks, that all would have been easy had they been in the Protectorate. This year when they installed Catechist Mensah the chief of Tweneduruase welcomed him, but said that his people stood firm on the idea that the mission land was too close to Sasabi. The missionaries then said that as men of peace they would be interested to know how far away from Sasabi they would have to be to satisfy the Tweneduruase people. And they found that they would only lose the use of 1/8 of the land. At this point they ran into complications from the Obo side. Firstly the Obo chief claimed that the man who sold the land had not been the proper owner - instead an absent under-chief of his was the man from whom the land ought to have been bought. Secondly in Ramseyer’s absence after this was cleared up (by a compromise consisting of the Obo chief's dropping this scruple, and the mission promising to buy some land from him to extend the station), the Obo people inserted in the purchase agreement a prohibition against the taboo plants and animals on the mission land. The mission seems to have won a clear victory over this as wells (How, is not too clear unless one assumes that the Obo chief quite badly wanted a mission presence, because Ramseyer’s only resource on both occasions except his wrath against being messed around was that when he threatened to withdraw the catechist if the points were not satisfactorily cleared up he achieved fairly quick results). The chiefs' names were Darefo in Tweneduruase, Afari from Akwasiho, and Asiama in Obo. Identifier An unambiguous reference to the resource within a given context D-01.47.V..123 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.47 - Ghana 1887: D-01.47.V. - 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: 13.02.1888 Proper date: 13.02.1888 Description An account of the resource Abetifi at the beginning of the year they had to exclude from the station four people including Johannes Wiredu who had earlier been sent away from the Bekoro Middle School because of laziness, and Rosina Gyemfa, the wife of, the late elder Nathaniel Beko. The former for sexual irregularities, the latter for approaching a fetish in her home town Mpraeso, though she had never been a satisfactory member of the community, except perhaps when she was treating her husband harshly (one piece of circumstantial evidence of her use of fetishes was the discovery of three hidden pots in her house - this was taken to mean that she had hoped that they would be means to protect her). The other two excluded were men -they hoped by this to have purged the station of the wicked elements. The school is attracting little support - the scholars are teased for sitting with their books for a mere 2 marks a month, though there are some heathens who see more what the school is for, and what it is aiming at. Concerning the married life of the community, the question of 'ayefare' has come up due to the influence of the Akim Christians who told the Abetifi Christians that in Akim if a heathen wife committed adultery, the Christian husband sought ayefare. Ramseyer (as Schmid had to in the previous year) explains that this cannot be, and that although a weapon of defence against the habits of their heathen wives, the best weapons are love by which she realises what a stroke of luck it is to marry a Christian and prayer. They are trying to repair the problem of the lack of suitable girls for marriage by starting a school for small children on the station to which some heathens are sending their daughter. During the year 4 adults have been baptised - one of them the 'quiet and friendly' wife of the elder Moses, another a 'friendly’ and ‘industrious’ carpenter - his industry is greatly to be prized. (They have now 7 carpenters in the community). In addition one child has been baptised, and 4 boys from the school. Evaluating the latter point Ramseyer says that although there have been scholars who have been baptised and are now lost and forgotten, nevertheless 'a good number' of the members of the community are young married men who were baptised while at the boarding school. 2 other members of the community were re-accepted after being excluded from Communion for 2 years. Ramseyer also thinks there has been a step forward in the atmosphere of the community, evidencing partly better attendance at weekday services, and the fact that again more Christians have moved onto the mission land (a feature of the exclusion of Rosina Gyemfa was that she thereby lost the use of her farm on mission land). Outstations. The Nkwatia conflict was regarded as Atia Yaw versus God. In Nkwatia at the end of the year 4 adults were baptised – although the Nkwatia people were, on the whole, out on their farms, Ayiripe and his court were present. One was a 22 year old man, brother of one of the Christians, another an elderly mother, who received the name Hanna. She was able to learn little from the baptismal instruction, and there was some doubt as to whether she should be baptised, but Ramseyer writes that on her examination she said she wanted to be holy and only belong to Jesus and that she didn't want to have anything more to do with fetishes which were always troubling her and doing nothing for her. The other two were youths from Aduammoa. One of them is actually from Kumasi. In addition 2 Christian children were baptised, and the community was also strengthened by the reception of one Peter Asare, his wife, his mother, and a child. He had been driven from Nkwatia by the persecutions of the priest of Atia Yaw, fled to Anyinam, and was baptised there. Asare is a hunter. In Obo things are not progressing. Ramseyer reports that the greater number of the Obo people in fact spend 10 months of the year in their farms at the foot of the scarp. Only in the Adae festival are large numbers present. Nevertheless three youths have attached themselves to Mensah, and are receiving instruction from him and helping him to build his house. Mpraeso remains stony ground - 4 adults and 2 children were baptised in the course of the year, but one youth had to be excluded, and Christians moved away (including two to Nkwatia) so the total increase was only one. Nevertheless two elderly men have come into the catechumenate late in the year. In Bepong in August 2 men, three women, and a boy who later came into the Abetifi Boarding School were baptised, and they have 5 more attending baptismal instruction. The school has not been very successful - there are 4-6 pupils. In Bukuruwa 2 men of mature age are taking baptismal instruction. Since Kwahu is an area with a small compass they have not only been able to care for the progress of the outstations by frequent visits - they have had 5 conferences for all the Christians of Kwahu in the course of the year. Identifier An unambiguous reference to the resource within a given context D-01.47.V..124 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.47 - Ghana 1887: D-01.47.V. - Abetifi Title A name given to the resource Ramseyer's Annual Report of the Abetifi District for 1887 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 01.02.1888 Proper date: 01.02.1888 Description An account of the resource Details of property: He gives the number of Christian houses in Begoro as 20-24. The DC for Akim was staying in the Begoro Mission House at the time of writing the report. The sleeping and eating accommodation for Middle School pupils in Begoro had been completed. All the Asiakwa Christians are settled on mission land. A chapel was in the process of being built in Anyinam. In Abomosu the Christian village and deacon‘s house had been destroyed. The Akim CC was using a temporary sleeping room put up previously for the Middle School pupils as his court house. And two of the ground floor rooms in the Mission house were being used at his prison. His 25 Hausa soldiers are living in the Christian quarter, and though paid 75d weekly subsistence the missionaries had to press to get any of this paid to the Christian’s providing food. Eventually 50d weekly was agreed on as a reasonable bill. Houses were being built for them, but since each house was earning them only 12 Marks, the people were not hurrying over them. The DC had surveyed a hill near Apapam as a possible eight for a Government settlement, but Governor Griffith had not authorised this. He gives Dr. Smith (the DC) the testimonial that he goes about the work with an unbending integrity and has thereby earned respect not to say fear. He is sharp on chiefs who do not keep that paths and villages clean, and he is much more decisive over against Kwasi Kuma than his predecessor (Captain Lethbridge) was. The missionaries will much regret his leaving when the time comes for that. In Kibi repairs were taken in hand during the year after the damage of the riots, and the buildings were far enough forward for the school to begin again in February. There is much building in the Christian village, since not only are damaged houses being repaired, all the Christians who had previously lived in the Christian quarter of Klbi have now moved onto mission land. In Apedwa and Apapam the damage to mission property was not large, however, the chapel in Apapam was unrepairable (it is not clear from the report whether this was because of riot damage or not) but since there are only 7 adult men in the community, on the missionaries' advice these have put up a temporary structure for services. In Kukurantumi all the Christians are now settled on mission land - in Asiakwa in the text it says they have all begun building, and the phrase is not resolved with the statement in the list of details of property. The mission has no house for its employees in Asafo, Tafo, Anyinasing, Tete, Akropong, Akim, Banso. Only in Asafo and Banso do they have to pay rent, however. Ata had dashed the missions a patch of land in Banso near the royal burial ground, just before the troubles of December 1886, but they had not been able to take possession of this because he was himself buried there now, and feeling was still strong against the Christians on the grounds that they had been responsible for his death. The houses in Abomosu had fallen in because they had been de-roofed. He remarks that the oil and rubber trades are almost in abeyance, and wonders whether something might be done to promote a local production of soap by improving the traditions process and to it adding the use of oil for lighting. The mission staff had not changed during the year. However, with illness, and the need to be present on the Coast for the court case, it was only September when Rösler could make the first tour of the Akim churches of the year. Mohr was forbidden from going to Kibi till December. Among the local employees the following changes had taken place: Cat. Jos. Labi from Tumfa to Apedwa. Evang. Botwe of Apedwa had disgualified himself by running away. Ewi from Abomosu to Tumfa though he has been almost constantly with his family in Kukurantumi and may have to be pensioned because of illness. Boabea to Tafo. Instead or going to Nkwatanang stayed for most of the year helping Ofori in Kibi, he has since been posted to Otumi where there is a little group of 7 Christians and 7 Catechumen. There are no Christians in Nkwatanang. For part of the year Teacher Asumeng was on 1/3 wages, because he had spent a long time sick with a local doctor, not going to see the mission doctor in Aburi as he was warned he should; In the end, when he went to Eckhardt, he was pronounced fit for work after a few weeks treatment. There had been difficulty between Ofori and Mohr during the year. They have adopted the administrative expedient of reducing holidays since so many of their local agents spend longer away from their station than they should on the grounds or sickness. In future this will be punished, unless they have a certificate from the mission doctor. People who do not have their wives with them, and have no good reason for this, are being put on half pay. The local agents travelled for a total of 200 days during the year. As he was writing he heard about a new Government decision on Government presence in Akim. A temporary station was to be built on the Pintang Hill, near Apedwa. In order to facilitate communication the path from Apedwa to Nsawam was to be improved - this would make Apedwa two days away from the coast, while at Bomso, Kade and Sankyi the people will be paid to maintain a boat as ferry. They took the opportunity to give the evangelists a ten week course in the period before they could return to their stations in October. He gives different figures from those in the printed Annual Report. According to this report the decrease was 210 overall, a reduction from 1389 to 1179 members of the Akim Christian community. However of the reduction of 210 53 died, and 95 moved away to another residence. In Begoro overall there was a slight increase in the numbers of people in the community though they suffered a serious loss in the death of their Senior Presbyter Mose. At one time there were as many as 139 soldiers quartered in the Christian village. In Apepam there was a reduction of 21 in the numbers in the community, it now stands at 87. Of these 14 were communicants, including 5 married couples. There are 23 non-communicant adults. Asafo - community at 16, the catechist and wife the only communicants. Mohr cannot understand why this should be. Asiakwa - reduction from 171 to 152, including all baptisms. Tate - a reduction of 15, of which 13 were exclusions. In the Kibi area it was the Apapam and Tete people who were foremost in attacks on the Christians. Tafo and Osiem – 26Cchristians together, 5 of them non-communicants, and 14 children. The Osiem peop1e had been fierce against Christians, beating those who passed through the village during the persecutions. Anyinasing - hard ground, but perhaps things will be improved by the main road from Apedwa to Nsawom when it is in use. Mmase - there are only four non-communicant Christians in this town. (The Kibi and Kukurantumi passages are printed in the Annual Report). Identifier An unambiguous reference to the resource within a given context D-01.47.IV..100 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.47 - Ghana 1887: D-01.47.IV. - Begoro Title A name given to the resource Mohr's Report for 1887 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 14.02.1881 Proper date: 14.02.1881 Description An account of the resource Anyinam - he repeats the point that most of the community are slaves out of Kwahu. The Wife of the presbyter who was sold off to Kwahu with her children has not been returned. Nevertheless at Christmas 2 married couples and two children were baptised. Kwabeng, With Asakwa and Bomma - Seth worked well to protect his community in the days of the revolt, and when he was forced to leave many left with him to Akwapim. Those who remained behind lapsed, and when they said they would wait for re-aoceptance until after the enstoolment of a new chief they were excluded. The Fankyeneko area is a dismal picture – in Fankyeneko attendance at services is desultory, while in Dwenase-there has been a complete lapsing, and in Osino the Christians, who in any case were never more than a married pair, have quite gone back to heathen ways, working on Sundays, and show-no wish to be re-accepted. Reviewing the district around Tumfa, organised as if Tumfa was to be a deacon's centre, Rösler reports that though in 1885 there were high hopes in this area with 44 baptisms, mostly of young people, it had started to be difficult before the persecutions, with boys not persisting in the school in Kibi, and exclusions of members necessary. Since the persecutions only three people have asked for re-acceptance and resettled on mission land. Akropong-Takyiman — the Christians could only return to Akropong in December, since this is a village belonging to the Okyenhene, and the Queen Mother had made an earlier attempt to settle back impossible. A difficult case had occurred there, concerning a Christian who was put in bonds at the time of Ata's investigation of the theft from his house. A nephew of his, a heathen, had said that if he had been his uncle he would have sworn the King's oath. This was reported to the Okyenhene mho then fined the man almost £50. He escaped, hut then his-brother was made to pay the fine, which he did by borrowing-money. After the settlement between Akim and the Christians, the family which lent the money wanted it back. The case came before the DC at Begoro who judged that the money had been loaned and must be paid back, and the beneficiary was dead, so that the whole sum fell on the family of the Christian. (The beneficiary was apparently chief Amu of Asiakma, who had died during the year). The two brothers had agreed to divide the debt, but the Christian was in serious straights, since so much of his property had been stolen. Banso – the community declined only by the single man who moved to Tumfa. The first attempt by the catechist Ofei, to return there came to nothing, however, because the heathen population were very hostile, partly put up to it by the Queen Mother who wants no Christians near the royal cemetery. Even the Christians said that they did not want a teacher, out of fear of trouble. Abomosu - the only Christian who did lapse during the troubles keeps himself quietly on his farm. There are rumours that part of the Christians wish to be re—accepted, however. NB Mohr writes at the end of his report that there are no more settlements of any size awaiting a resident mission agent. Identifier An unambiguous reference to the resource within a given context D-01.47.IV..101 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.47 - Ghana 1887: D-01.47.IV. - Begoro Title A name given to the resource Rösler's Report for 1887 covering the Anyinam and Tumfa districts 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: 26.01.1888 Proper date: 26.01.1888 Description An account of the resource The Middle-School suffered a three-week holiday immediately after the riots of February. The soholars returned in rather a rebellious spirit - Sitzler reckons because two holidays close together had reminded them that idleness is rather nice. Then when the force under Captains Brenan and Lethbridge arrived and it seemed there might be fighting the scholars again asked to be allowed to go away under their own auspices to Akwapim, since they feared that if war came it might take the form of guerilla attacks on Christians. Sitzer however kept them at work threatening them with dismissal if they did go away. The Middle School started the year with 18 pupils. Two were dismissed early in the year. Three graduated at the end of the school year, two of whom sent to the Pastor's Seminary at Akropong, while the third is still living in the heathen town in Begoro. They received 4 new pupils. A very gifted pupil had to be dismissed in the latter part of the year for being pledged to marry a heathen girl - all the local people believed he had ‘fallen’ also. However they made arrangements for him to attend the school privately so that they will be a position to take him back easily if circumstances alter. Another disappointment was John Ayebinim who was warned that laziness would keep him out of Akropong, but he resolved to be lazy, asked for a reference so that he could go to the coast and work for a trader, and when he was refused this (Mohr told him he would go under bodily and physically on the Coast) - has simp1y gone to live in Begoro town. He also communicates the biography of Opuni, a slave child, graduate of the Kibi School, who in 1883 had joined the Middle School, but was so little gifted that he had been dismissed, eventually came to the Begoro Mission House as a servant. His health and mental powers deteriorated fast, however, and he died on Christmas evening 1887. The Kibi School was gradually gathered together in Begoro, reaching 20 pupils - half the size of the earlier school. Heathen parents, of course, became more unwilling to see their sons in school. They ended the year with 28. The Kibi School will be returned to Kibi now that the community is back in residence. He was pleased to learn, when Imm. Boakye's son Agyei was seriously ill in Akropong, the Kibi School pupils asked for him to be remembered in their prayer hour by the teacher who was leading the prayers. (There is a table of information on the pupils at the end of the report.) Identifier An unambiguous reference to the resource within a given context D-01.47.IV..102 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.47 - Ghana 1887: D-01.47.IV. - Begoro Title A name given to the resource Sitzler's Report in the Begoro Middle School and the Kibi School for the Year 1887 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 23.01.1888 Proper date: 23.01.1888 Description An account of the resource Identifies as a main source of Ata's anger with the Christians that so many of his personal guards had been converted. The Christians of the Kibi district suffered 38 deaths. Ofori explains this as following from the unaccustomed climates in the places to which they fled. When the Christians were taken back to Kibi the other Akim chiefs did not support the Queeen Mother in wanting their exclusion from Kibi. He lists his congregations in Kibi, Apapam, Tete, Apedwa, Asafo and Asiakwa. Identifier An unambiguous reference to the resource within a given context D-01.47.IV..104 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.47 - Ghana 1887: D-01.47.IV. - Begoro Title A name given to the resource Ofori's Report for 1887 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 31.01.1888 Proper date: 31.01.1888 Description An account of the resource He was absent in Akwapim on vacation when the persecution broke out. On returning to Anyinam he found that many of the Christians had scattered, specifically naming Nkwatia, Agogo and Abokbbi as places to which he had lost members. Anoba's property at least was not damaged – it was taken by some friends of his in Anyinam towns into their house to be looked after. The Asunafo congregation, with only one exception, ran away to Kwahu. While there the property of one man was destroyed (Jos. Gyammera), and much damage was done to the chapel by the Abomosu people - they broke pulpit, door, windows, benches, altar and lamps. Abomosu – he had heard that some of the Christians destroyed their own houses in the breaking up of the Christian village. One Christian woman hung herself in Akropong during the persecutions. Identifier An unambiguous reference to the resource within a given context D-01.47.IV..106 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.47 - Ghana 1887: D-01.47.IV. - Begoro Title A name given to the resource Anoba's Report of Anyinam and District in 1887 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 25.10.1887 Proper date: 25.10.1887 Description An account of the resource The report is also to be found in Heidenbote 1888 pp.9-11. Reports that it is three weeks since they heard news that the Christians were to return to Kibi, but Lethhridge is involved on a journey via Akyeaae to Asuum and this is delaying developments. The Wankyi chief had had to be arrested in the centre of Klbi, in the face of his supporters, oath that they would fight if that happened. Mohr is uncertain if, in the general reckoning - the Asuum ones will be settled, but he hopes so. Mohr had had to pay 334 Marks on behalf of Christians to bring the case to court, the £50 fine for contumacious conduct following the non-appearance of the accused in the Supreme Court has paid, and several messengers have been to the village to present the Supreme Court's formally. In fact since the Chief Justice wants to make an example, since recently people from Awenare and Apapam have refused to attend the court as well. Mohr also reports that in conversations with Rottmann at the end of September and the beginning of October Acting Governor White had given him permission to reside in Begoro and go anywhere but not Kibi. Mohr regards this as adequate permission for the moment - one cannot expect White to contradict the orders of Governor Griffith entirely. He reports consternation in the royal family that the Christians are returning to Kibi after all. Ampofowa, Ata’s mother, and her son Kwasi Kuma both wanted to leave Kibi as soon as the news broke, but were prevented by the other chiefs. They wanted to go to Banso. The chiefs are still not united on the choice of Kwasi Kuma. However, since his mother has the stool property and will not let it go the poor nephew Dante has little hope. 'He has not the means to keep up a show’ which is certainly expected from an African prince. Anyway he could hardly be independent of the influence of his grandmother Ampofoma and his uncle. Rösler is waiting the signal to go to Kibi, in Asiakwa, and other enployees are in Asiakwa and Asafo. Added to the printed part of his report about his dealings in Asiakwa is a half—paragraph about an elder. He had already been deprived of his office once by Huppenbauer in 1885. He had been maintained in office by the community however, partly because they feared him, and partly because, as a man of means, he had so many of them in his pocket. There were two other sturdy Christians appointed presbyters, and there was constant battle. However Mohr has taken away his office again because he has just married one of his grown up daughters to a heathen. Unfortunately it often happens that a community will chose a man of a 'noble' family as an elder, rather than the most capable. Identifier An unambiguous reference to the resource within a given context D-01.47.IV..95 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.47 - Ghana 1887: D-01.47.IV. - Begoro Title A name given to the resource Mohr's Report for the Third Quarter of 1887 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 14.11.1887 Proper date: 14.11.1887 Description An account of the resource There is a long report on this event in Heidenbote 1888, pp 17-20, in which the Eisenschmid letter plays a prominent part. In the unpublished section of the report Eisenschmid says that groups of Christians were waiting on the Kukurantumi-Kibi road at Asafo and Akoko. At the end if his report of his proceedings on 3rd November, Eisenschmid cites one of the arguments with which he had endeavoured to persuade the Christians to leave Kibi as being (following the exact point at which Ampofowa had broken off negotiations) that the English now had to act out of honour, this giving assurance of action. There is a copy of the Proclamation made at Kibi at No 97. Identifier An unambiguous reference to the resource within a given context D-01.47.IV..96 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.47 - Ghana 1887: D-01.47.IV. - Begoro Title A name given to the resource Eisenschmid's Report on the return of the Akim Christians for their Homes 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: 11.10.1887 Proper date: 11.10.1887 Identifier An unambiguous reference to the resource within a given context D-01.47.IV..97 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.47 - Ghana 1887: D-01.47.IV. - Begoro Title A name given to the resource Proclamation from the Colonial Secretary: Kwasi Kuma, the Successor from Ata 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: 30.01.1888 Proper date: 30.01.1888 Description An account of the resource The Christian quarter in Anum has grown from 13 houses to 22 in the course of the year, although only some of the near ones are completed. Personal changes in the course of the year: Teacher Amaning was posted from Anum to Tschatei and Gyadu from Larteh took his place. Chr. Asiedu from Boso was to go to Amvoi, but because of boundary discussions between the Basel and Bremen Missions this was not carried through and he was taken out of the area, He was replaced by Catechist J. Afari and Teacher J. Okyere. The Assistant Catechist Imm. Boakye from Kibi took over Toseng. The personal of the district had undertaken 67 day's travelling – Asante’s only journey seems- to be the one reported in his report for the second quarter (No. 135 below). The Anum community lost 13 persons through all causes, and gained 2 children born to Christian parents, 7 Christian adults moved onto the station, and 46 heathen and heathen children were baptised. At one stage he had (30 presumably adult) catechumens, of whom some lapsed, and some whose baptism he put off on the ground they were not yet ready for it. As for the ‘inner life’ of the community morning prayers-are not as well attended as Sunday Services. He comments that the members of the community approach the Elders first usually about problems, and without the knowledge of Asante himself. The missionary zeal of the community has especially been concentrated in one woman, now called by the heathen ‘Suku-moni’ - i.e. mother of the Christians. Many of the heathens will not now let her into their houses - a fetish priest in Toseng described her as a 'dangerous person’. Zeal in prayer seems more concentrated among the women also. With a few exceptions married life in the community is satisfactory, but the bringing up of children leaves something to be desired in terms of both clothing and parental control. The women surpass the men in their singing, too, again thanks to the zeal in organising Singing meetings shown by the Mother of the Christians Maria Abena. In the course of the year the order of the community was careful gone through, and dealing in pawns, which was threatening to creep into the community, dealt with. They have been working too in the Anum villages - Dodi, Toseng, Nkwakubew (there are 3 Christians in the latter), Apenkwa, Amoama and Amanforo. Their practice now is to spend the whole second part of Sunday in these, their street preaching being adapted to a whole service. In the Boso community they lost 9 members by all causes, and gained 7. The number of scholars increased by 3. These disappointing results were due to a lack of unanimity among the members – many irregularities in the community have been brought to light. There had previously been only one elder the leading spirit in the community, but he has now been joined in that office by two others. Npalime - increase of 6 by baptism of heathen and birth of 2, but lost by exclusion and death 4, while 25 Christians moved away, though out of these the new community at Tschatei was formed. Tschatei increased by baptism of 2 adults, and 3 Christians moving into the town. Beyond his journey to Nkonya in the second quarter Asante also journeyed 14 times in the year to Boso Kpalime. Identifier An unambiguous reference to the resource within a given context D-01.47.VI..138 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.47 - Ghana 1887: D-01.47.VI. - Anum Title A name given to the resource Annual Report for the Station of Anum for 1887 (Written by David Asante) 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: 06.04.1887 Proper date: 06.04.1887 Description An account of the resource Asks for s steel bell for the community at Anum and Kpalime. Identifier An unambiguous reference to the resource within a given context D-01.47.VI..128 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.47 - Ghana 1887: D-01.47.VI. - Anum Title A name given to the resource Asante 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: 20.06.1887 Proper date: 20.06.1887 Description An account of the resource Concerned with a preaching journey into Nkonya May-June 1887. The Tsate outstation is led by Ator, a man who had attended services for a long time Akwapim, Boso and Kpalime, before he became a catechumen, and who then in his zeal was able to persuade several of his family members to join him (the Tsate community consists of 4 Christian families, and the Kayera community 3 families). Now he goes out preaching in the villages around, repeating what he has heard in sermons other people have preached - and he is keen to learn Christian songs to minimise the temptation to go back to the heathen songs of his heathen days. He met no people in Abofrom since they were all on their farms - he was disappointed is this because the Tsate people said that there were young men who would join them if they had a teacher. In Botoku an elder told him that it was no good coming to them on journeys --they must have a teacher who would teach them every day. From there he preached in 6 Wusuta villages, Anvoi villages and Atawuranu villages. The latter, especially in their chief town Agbesie pressed for a teacher - they said they could see that this was a religion of power, but the preaching journeys were not enough to convert them. A youth from Agbesie went a long way with Asante on the next day discussing the Word with him. In Nkonya he preached in Ntwutruru, Kagyebi, Atomda, Tepa, Wurupon, Praprawase. Nothing notable seems to have occurred - in several places he was short of hearers because the people were on their farms. In Kpando the chief and elders pressed for a teacher - the chief gave Asante a son to have educated. He was terrified at the thought he was being sold. The same request was made urgently in Anvoi. Identifier An unambiguous reference to the resource within a given context D-01.47.VI..135 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.47 - Ghana 1887: D-01.47.VI. - Anum Title A name given to the resource Asante's Report for the Second Quarter 1887