352 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/. Identifier An unambiguous reference to the resource within a given context D-01.51.I. Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.51 - Ghana 1889 Title A name given to the resource District Conference Akwapim-Akem 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-01.51.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-01.51 - Ghana 1889 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/. Identifier An unambiguous reference to the resource within a given context D-01.51.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-01.51 - Ghana 1889 Title A name given to the resource Akropong 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-01.51.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-01.51 - Ghana 1889 Title A name given to the resource Begoro 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: 14.05.1889 Proper date: 14.05.1889 Description An account of the resource Without further remark Tschopp reports meeting two Mohammedans when he was en route for Peteko. The plant used to stun the fish in the Afram is carried there 'in loads' when it is needed. In Pepease there had been a fire which had destroyed the roofs of more than 60 houses at the end of 1888 - the roofs had been replaced, and the houses are now marked out by their blackened beams. The interior of the house of the Pepease chief is described in some detail - on the wall behind the chief hung a fine piece of cloth and also horse’s tails. Beside him was a protective fetish - a piece of wood standing in the ground and on it cowries and magical material. Before him, in a corner stood the ‘usual’ Nyamedua (Tschopp think that it was believed that God lived in the Nyamedua, or at any rate came to live there at specific times). In the pot on the tree fork were one or two plants 'which are held to be holy': into the pot on feast days goes the head feet intestines and blood of a white hen. On the tree was hung a 1 1/2 metre length of strong chain, with a padlock - by means of this chain God is said to give the chief gold. (Tschopp says he took the opportunity offered by this fetish to tell them about his beliefs - this was somewhat unexpected he felt, but as usual, he was listened to very attentively.) The Pepease market is described - on sale were Shea Butter, salt, eggs, fish, plantains, pot, powder, lead, and the fibres from pineapple or palm leaves used for making string and nets. Nearby stood a fence with hanging on it a bundle like a horse’s tail of fibres from plantain stars. And by the fence stood a man with his forehead bound with a piece of cloth, and purple-red feather bound to it at each temple. The feathers and the bundle of fibres were signs of mourning, and that the man had lost his wife or one of his wives. At the Afram side of Pepease was the ‘usual’ Dente mound, newly painted and roofed. On the expedition Tschopp was eating the local food, but had also bread and Swiss cheese, and was drinking cocoa. In Abenase he found some women spinning cotton – and 4 men with Kola nut loads. Tschopp gives the cost of a 50 lb load in Kwahu 7-8 Francs; in Salaga 36-40 francs. The nuts grow in Kwahu, but much more in Asante Akim. They bought provisions in the hamlet Kotoso, since Tschopp had heard that there were none to be bought in Peteko (There is a description of the Afram plains, including the point that the Grass is burnt every year). Noticing Buruku Tschopp says several towns serve him. Some of the schoolboys collected the cowries scattered by another (unnamed) fetish - a whitened ant-hill at the side of the path. Fish traps in the Afram. The scholars were travelling with shoes and socks. Tschopp describes them as singing part of the way. The Afram shrine is described as being near Peteko. In Peteko a hen could be bought for 90 cents, and a big piece of buffalo flesh (dried) which would serve the whole party till for two meals cost 2 francs 50. Travelling back from Peteko to Tafo, at approximately 15 minutes before they arrived in Tafo they passed 22 round earth mounds and from there on the way was cleaned - the Tafo women do this in honour of their fetish Buruku. In Tafo he mentions two white-painted shrines for Buruku and a Dente mound. The chief is friendly but rarely comes to street preaching; it was difficult to collect a congregation for street preaching and only some of those were attentive. In the evening a heavy storm interrupted the ceremonies following the death of someone that afternoon. In an attempt to drive it away people were running around waving their hands at the cloud and shrieking. He estimates 1,200 inhabitants in Tafo. From Tafo they went to Nteso where they had almost the whole village as congregation (they arrived during a palaver) - at the entrance to the village was a leap of plants held to be sacred, ashes, etc. all devoted to driving away illness. In Asakraka he describes an Odom revered as fetish saying this was one of several seen on the journey, and another Dente shrine which he re-emphasises is to be found in every village. They had a large attentive congregation - Tschopp finding he enjoyed preaching to them. En route for Abetifi they passed through Amama, an Abetifi farming village, and near Abetifi Tschopp saw a large cow, which he remarks was the first he had seen for 2 years. Identifier An unambiguous reference to the resource within a given context D-01.51.V..83 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-01.51 - Ghana 1889: D-01.51.V. - Abetifi Title A name given to the resource Tschopp's Report on a Journey with the Scholars to Peteko in late March 1889 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: 10.07.1889 Proper date: 10.07.1889 Description An account of the resource Gives the monthly expenditure for chop money as £1=8=0 (=35 Francs) - divided among 20 of the 25 boys in the Boarding School. Discussing the work in the school, Tschopp is most satisfied with the learning of biblical texts and hymns. Arithmetic has not gone so well, geography better - they boys are drawing reasonable maps of the most ‘important countries’ but ‘it would be better if they had geography books in their hands’. In English they have been having difficulties translating expressions which are scarcely translatable, and learning the names of objects the pupils have never seen is also difficult. Handwork is mainly clearing the station of grass, and keeping the paths clean. Tidyness leaves much to be desired - the pupils on the whole have a desire to learn, and live together peacefully. Often they spend time in their free period (5p.m. to 7 p.m.) singing. Every month they made small preaching journeys. Of the two Abetifi boys who went to the Begoro middle School, one (Imml. Agyepong) died at the beginning of 1889, but the other is carrying on with the course. A Ramseyer subscript adds that they hope now to have a Community School in Abetifi as well, to which the girls of Christian families can go as well as the boys. He hopes that with Government encouragement of education their schools will no longer be so starved of pupils. Identifier An unambiguous reference to the resource within a given context D-01.51.V..84 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-01.51 - Ghana 1889: D-01.51.V. - Abetifi Title A name given to the resource Tschopp 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: 29.01.1890 Proper date: 29.01.1890 Description An account of the resource In Anum a cistern and a goat-stall are listed as mission buildings. Building is going in on most of the outstations, and in Anum the mission house has been held up by a four month absence of Brethren Lieb with yellow fever. There are 24 houses in the Anum Christian quarter. Müller notes that the people mostly go to Clerk with their problems - they look on the missionaries as strangers rather - he compares this sorrowfully with the Pauline situation, but notes that St Paul never had to build anything or maintain his own household (They studied St Paul's missionary situation in their second half yearly conference of catechists etc. However, Müller remarks, unfortunately, this was followed by a request from the catechists and teachers that they should be allowed regular periods of rest in Akwapim, and if it should be the expected thing that they return to Akwapim. Müller seems not to have had much difficulty dissuading them from these ideas.) Reporting on the work in Nkonya Müller says that with such an industrious farming people you have to choose your times for preaching cleverly if you are to have any hearers - just as you have to in Europe - otherwise they are all out in their fields. The major issue is fetishes, however - speaking as oracles, or with the use of a proverb, they can bring chiefs to ruin. And Hall discovered that, though he usually has good and attentive congregations, on a certain day in Wurupong the people ran away when he rang his bell, and an acquaintance reckoned him into his hut and told him that this was the day for offering to Sia, and no-one must make a noise - no bells were to be rung and no preaching was allowed. Amfoi is a disappointment the only help given in building the house which the people promised to build themselves was the work of 5 youths. Müller analyses the difficulty as partly that a part of the people are quite given up to the traditional religion, and partly that they have to build for themselves and work hard in agriculture in an area that is not very fruitful. No children have been given for the school. In Vakpo children are coming into the school, but the elders do not believe the possibility of a new birth for themselves. On difficulty in this whole area is that liquor is now penetrating from the German settlements, e.g. via Kpando and Amfoi. 'An Anum Christian has recently remarked that without hard liquor you cannot settle anything with an Nkonya chief'. In Tsate though the community and school are increasing, the chief of the village and a fetish priest lapsed from the catechumenate - the people in this community are many of them from Kaira and Tudome. Kpaleme has increased by 3 elderly converts. The local people are rather hostile. In Kpalime and Tsate they are having to use ordinary household receptacles for Communion. Boso has increased by 3 adult baptisms, and Anum by 12. Two of the catechists with their numerous family are cited as providing a good example of Christian family life. In Anum at the beginning of the year there were frequent threats that people would leave the Christian village - and indeed a number did, Müller listing the reasons: One because he was in conflict with the community Another took a second wife A third lost his only a child and seemed not likely to get another A fourth wanted to marry, and no heathen will marry a Christian Two other Christians have sent their wives away and remarried. The Christian village is not a good example of living in true love. Among these who were converted was an old man called Friedrich Obuobi, who had been resident in the same house as the missionaries at the time of the first starting in Anum in 1864. He had been regularly attending services for a long time and taking baptismal instruction, and indeed had often pressed to be baptised, but the missionaries were consistently worried about him because his attitudes were not clearly those of a convert - especially in that he could not admit to being a sinner. The missionaries had stressed to him that his time was short – and indeed during a serious illness he asked again for baptism, admitting that he had been a hypocrite pursuing only the outer advantages which followed from associating with the Europeans. He also acknowledged that he was a sinner. He was baptised and died several months later peacefully as a Christian. Another convert was Kwaben Otopa who in his time had been accused of sorcery and condemned to a heavy fine. He called the community elders to him in his last illness and confessed to them that he was a sinner and wanted baptism - and in fact was baptised in his house before his whole family. Towards the end of his life when he could no longer speak his heathen wife spoke prayers for him. Clerk baptised a man in a similar situation in Tsate. Among the baptismal candidates at Christmas was a fetish priestess (Müller writes ' or soothsayer') who had fallen into debt and need, and who appealed to the Christians for help. She was prepared to acknowledge that her old office was a sham. Müller writes that the chief and several elders were present at the service as if this was unusual – the chief was called Kumi. Identifier An unambiguous reference to the resource within a given context D-01.51.VI..99 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-01.51 - Ghana 1889: D-01.51.VI. - Anum Title A name given to the resource Müller's Report for the Year 1889 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 1890 Proper date: January 1890 Description An account of the resource They were paying the building force 20-25d per day and there was endemic pressure, including mild strike action, in pursuit of more pay. Identifier An unambiguous reference to the resource within a given context D-01.51.VI..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-01.51 - Ghana 1889: D-01.51.VI. - Anum Title A name given to the resource Year's Report from Missionary Lieb 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: 10.02.1890 Proper date: 10.02.1890 Description An account of the resource He evidently considers that he should feel a joy in his work, which he in fact did not feel during the first half of the year when there were exclusions, and no conversions. In Anum the fact that the community is drawn from 3 different towns creates conflict - and the presbyters are too weak to handle it properly. Boso pleases him - the Presbyters are to be credited with leading the community well. And the fervency of the prayer at Tsate - in broken Twi - during prayer meetings is very impressive. In the Anum school there are difficulties because in most cases the pupils have to spend their first year learning Twi. Also the people - including the elders of the community - do not understand the purpose of the school, and want their children to work with them on their farms. Identifier An unambiguous reference to the resource within a given context D-01.51.VI..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-01.51 - Ghana 1889: D-01.51.VI. - Anum Title A name given to the resource Clerk to Basel - Report for the Year 1889 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: 20.05.1889 Proper date: 20.05.1889 Description An account of the resource Little sale of European spirits in the Anum area, though from here and there armed caravans go to Bagida, where cheap liquor can be bought from the Germans. Mostly however palm wine is the ceremonial drink. It is even difficult to get spirits for medicinal use in Anum. In the interior the new teachers have caused some disappointment because they brought no spirits (this is presumably Crepe). In the interior in fact the trade in rubber is carried on against cloth and spirits. Identifier An unambiguous reference to the resource within a given context D-01.51.VI..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-01.51 - Ghana 1889: D-01.51.VI. - Anum Title A name given to the resource Clerk 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: 13.06.1889 Proper date: 13.06.1889 Description An account of the resource Concerned with the first Mission Anniversary, Total realised from the offerings £20=15, more or less, from the different sources, in proportion to the strength of the congregations as indicated by the records of the stations already extracted - except that Anum contributed more than Boso by 5:4. The festival itself involved a lot of singing by the different groups of the different congregations, and a number of short sermons Imm. Boakye argued that - from his own experience - he could see that the fetishes were of no account. Alb Kwaku (A teacher from the Bremen station Tschakae who also attended the meeting) pointed out how God had saved them from the hand of the Asantes. John Okanta that the love of Christ was the only thing which makes life happy and advances us. James Asawa talked about the hope of everlasting life. In a meeting of the elders of the district after the Anniversary celebrations proper one of the points raised was slavery and pawning. The missionaries directed that if any Christian had a slave or pawn, a record should be kept in which it was written down how much honey per month as pay was being set against the debt involved - and that after 6 years services all pawns and slaves were to be set free. This Müller says was in accordance with the Old Testament model. Identifier An unambiguous reference to the resource within a given context D-01.51.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-01.51 - Ghana 1889: D-01.51.VI. - Anum Title A name given to the resource Müller 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: 18.05.1889 Proper date: 18.05.1889 Description An account of the resource In Ntwumuru Hall's house was indeed the first to be put up with European-style doors and shutters. Müller reports many families living per house, and says this is because they are farmers and spend much time out of the town. In the early part of 1889 there had been a street fight in Ntwumuru and one man was killed. Müller implies that Hall had played an energetic part in the arbitration which followed and had helped to avoid further bloodshed or damage to property. Miller forwards extracts from Hall's letters: 5 September 1888: First visit to Alavanyo villages – although he tried to persuade the people by talking to them about religious matters that he was no Governmrnt official they could not believe this and they were very cautious with him and refused to come to a formal preaching. 14 September 1888: Through Tepa Antomda to Wurupon where though he had a large and attentive audience people complained that he had not come to reside there - Müller comments that this was the original plan but that the bitterness caused by the visit of an English official in Wurupon had forced them to drop the idea. 28 September 1888: Praprawasi - several people promise to send children to the school 17 October 1888: Visit to 6 Alavanyo villages, this time with a friend who introduced him to the Alavanyo chief. The latter wanted a teacher for their children. Altogether, judging by these extracts, he made 34 short preaching expeditions in the year, apparently experiencing no opposition after the one incident noted in connection with Alavanyo. On two occasions at least he was accompanied by his wife. Villages and towns visited - Kagyebi, Wurupon, Atomda, Tepa, Praprawasi, Amfoi, Vakpo, Tesi, Aban, Tayi, Agbenotwe, Dafo, Okysrefo, Kpame, Erntiti, Agohoe (the last three Alavanyo villages, he also preached in other Alavanyo villages which he does not name the' he seems to reckon there are 6 altogether), Kagyebi, Kpando. In a few cases he mentions that he found no-one or very few people in the villages - in Praprawasi in February the people were all out rubber collecting. He uses pictures in his work. In Wurupon he was called to a sick Christian carpenter. Preachings - information is scanty, some texts are mentioned: Acts 4.12, our resurrection, John 3.3, Tim 2.5-6 Identifier An unambiguous reference to the resource within a given context D-01.51.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-01.51 - Ghana 1889: D-01.51.VI. - Anum Title A name given to the resource Müller 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: 25.08.1889 Proper date: 25.08.1889 Description An account of the resource Describing difficulties in the community. The family of one Odee had moved back into the town and totally given themselves back to heathenism (bought a sheep to sacrifice to the fetish, worked on their farms on Sundays, put amulets on a sick child). The cause was at first unclear to Clerk: The occasion however (after which the husband had absolutely and unchangeably decided to lapse) was an elder's rebuke to him - Clerk says because he would not help to carry the sick Christian Apewu (who had since died) from Nkwakubew to the station. Odee's only spoken reason was that people on the station hated him. Clerk discovered later that in the Tafiewe war Odee had stolen a woman's cloth. Arraigned before the presbyters he had been excluded from Communion, and out of fear of being branded a thief he had not left the community on that occasion, but taken the first opportunity to do so afterwards. Clerk also mentions another case of unwillingness to send children to school - the chief Kafana promised 2 children to the school, but brought only one because the elders refused more than one. Identifier An unambiguous reference to the resource within a given context D-01.51.VI..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-01.51 - Ghana 1889: D-01.51.VI. - Anum Title A name given to the resource Clerk 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: 30.08.1889 Proper date: 30.08.1889 Description An account of the resource The report is printed in a German translation in Heidenbote 1890 p 19 ff. The English version includes some description of obsequy customs in Nkonya. Identifier An unambiguous reference to the resource within a given context D-01.51.VI..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-01.51 - Ghana 1889: D-01.51.VI. - Anum Title A name given to the resource Hall's Report on his Work in Nkonya 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: 18.09.1889 Proper date: 18.09.1889 Description An account of the resource Report on a journey to Nkonya. En route preaching in the Boso area - a rare case of opposition in that when they went to preach in To there were few people there, and these people mocked them, so they had to leave. The Abo was swollen and they heard (in Kpalime) that their usual route was impassable, and there were no boats available for carrying them on the Volta. They therefore had to travel via Tsate and Dudome, and even at the latter place Müller was carried by a man who almost had to drop him when the water was up to his armpits. No doors or windows in houses in the Sohae area – and the livestock sleep in the houses with the owners. In Sirigbe the people asked for a teacher. Müller pointed out the teacher in a village not 1 ½ hours away, but he said, they would have to give up worshipping fetishes and using if they were to become Christian. An elder said they did not worship fetishes but God. Müller said that if they were told untruths then they could never start a mission in the village. A young man stood up and said what the elder had said was not true. Müller reckoned this statement cost him something -and they discovered that one day 8 of the young men had gone to a teacher visiting the village with the intention of becoming Christians - this was the only one left who held to this intention. Müller advised him to give up the service of fetishes, pray to the living God, and visit the teacher in Vakpo. But he also remarks that unfortunately almost the whole conversation had to be carried on in Crepe. There is a long account of events in Vakpo: The teacher's wife was extremely dissatisfied with the pioneer life (housing etc.): that the chief was more eager for the teacher than his people (he had himself helped to build the house which the teacher was at present living in). There was also a local man who had been converted while a refugee in Krobo during the Asante war - name Christian Kwasi. Preaching in Vakpo Müller took the text 'if anyone honours me I' will honour him' and preached on the virtues of Solomon who assembled raw materials for the temple. Müller clearly feels that the key difference between the history of the church in Vakpo and Amfoi was the difference in character and initiative between the two catechists and their wives. He speaks of the two parts of Amfoi in which he preached in each once. In Okyerefo and Asafe the people understood very little Twi. En route between Amfoi and Okyerefo they met a party of 50-60 young men with several elders engaged on cleaning the path. In Kpando there was severe pressure for a teacher, though in reply to Müller’s question who wanted to become a Christian there was no certain answer. Müller promised a teacher in the following July if a house was built for him, evidently believing that this was unlikely. He also said that the Bremen Mission was really the mission for the Ewe area. The villages on the stretch Kpando-Ntwumuru are listed here as Aloe, Aban, Afesi, Agbenohoe, Praprawasi. At Ntwumuru Hall's residence is on a small rise 5 minutes from the town, a small house, two huts by it, and a 40 foot square fence. The house (like that in Amfoi) is divided into three rooms, each with door and window. Hall is generally respected and regarded with affection. The king and a linguist during Müller's visit gave a son each to Hall for schooling which Müller hopes would open the way to other people who feared repercussions if they sent their children to school. But Müller says also that the children have tasks in relation to the busy farming - many yams are planted and especially the older ones have to look after the younger ones when the whole family goes out onto the farm to work. Müller remarks that there seems to be little peace between the King' of Nkonya and his subjects. Recently a fetish priest who advised the people to preserve unity was derided in the streets. 'Let is hope that God brings him (Hall) success in planting among the people another attitude and spirit and in bringing about peace'. Müller says he has never known a people so in the power of darkness - they are afraid 'but they do not know what they are afraid of’. This means that if you ask them a question you very rarely get a definite answer. Müller relays the material in Hall's Year's Report about the prohibitions put on him during the yam festival with the additional material that in Wurupong it was the fetish-priest's brother who told him the rules he must observe; he was also forbidden from ringing his bell and preaching in Tepa; in Ntwumuru however he was forbidden from ringing his bell but the king welcomed the idea of his preaching. In Nkonya Müller heard that many traders had gone to Oboso to trade in rubber, and that at Adele, where the German Government has set up a station to bring the different people under its authority there was a resting place where many traders were. Müller met a young man in Nkonya who had been sent inland by the Mission Trading Company in Akuse, and tried to encourage him to act as a missionary on his travels. The young man does not seem to have been very zealous - he would have liked Müller to go with him and help in the purchase of food. He also claimed to have had no training in street preaching, but Müller advised him just to talk to people, and to read to them out of his New Testament - he had one with him. From Nkonya he made a visit into the Atauro-nom district by the Volta. They preached in 5 places. In one place an old chief said after their preaching that indeed they were sinners - but what could be done? In other villages they seem to have stressed principally the point that fetish priests were deceivers, and received answers which seem to have indicated that the people at least in part agreed. Returning they found the Abo again swollen. Müller reckons 8 people had been drowned in the course the last three months crossing it. However there was a bridge formed out of a fallen tree one hour from Vakpo. Identifier An unambiguous reference to the resource within a given context D-01.51.VI..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-01.51 - Ghana 1889: D-01.51.VI. - Anum Title A name given to the resource Müller 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: February 1890 Proper date: February 1890 Description An account of the resource A happy year - the total of the community in Kwahu stands at 219. Abetifi - Personnel - the Weber family arrived in the course of the year. The 22 Abetifi Christians baptised in July included several older people, and several wives of previously baptised husbands. With the additional chapel attendance of the past year they have decided to extend the chapel by 18 feet. There have been some exclusions of younger Christians who would not be corrected, but on the whole, while many of the community need guidance, they are very lovable, and obedient. Their frequent attendance at services indicates their love for God and their anxiety to belong to him. On the whole there is little anxiety for schooling in Kwahu still - after 15 years of Basel Mission presence, though in this year schools have been started in all the outstations, and there are individuals among the heathen who do understand the potential worth of education and bring their children insisting that no-one should be allowed to take them away. Ramseyer has been stressing the usefulness of having someone in a village who can read and write letters. Outstations: Asakraka - Teacher Asiedu has been stationed there runs a small school, Sunday services, and has a few baptismal candidates whom Ramseyer feels needs to be more decided in their attitudes before he is content with them. Pepease - Teacher Jonas Martinson (transferred from Afwerase) with a school, and 3 baptismal candidates. They also hear that there are several more people in the town who have waited until an actual mission settlement is near the town, fearing the chief who, though friendly often, has also shown himself hostile to people who have become catechumens (It seems as if the Pepease catechumens had been staying in Abetifi until Martinson took them back to Pepease). Mpraeso - a few people baptised, one excluded for not paying church tax and not attending services regularly. A school has been held fairly regularly, including children from Atibie. A small chapel built, over which the Christians spent not inconsiderable time. One big problem is that the Christians are away -for weeks at a time - either on hunting trips, or some other business. Bepong gives them least satisfaction - only two Christians have settled on mission land, and Ramseyer found even someone of whom they had had a good opinion (Abraham Sintim) felt that the missionaries should give them presents of money from time to time. They plan to withdraw the resident teacher to Mpraeso, making Kwabi travelling preacher in Asante Akim. Nkwatia gives them most joy - though one member has had to be excluded for unruliness. Obo - the first two Christians were baptised at the end of 1889 -their catechumenate had been long drawn out because of the almost nomadic life that the Obo people lead (Ramseyer cites particularly their visits to the farms at the foot of the Kwahu scarp). Asante Akim was twice visited, and the Asante area as far as Konongo where the Juaben king received them in a friendly way. They also visited Agogo where they had a very large congregation. Finally Ramseyer reports events surrounding the death of Ayiripe (the Nkwatiahene) and the despatch of Bowi the priest of Atei Yaw to the coast under suspicion of having poisoned him. The news of Ayiripe's death came on 21st December. It was sudden, and Ayiripe himself spoke the fear that he had been poisoned. Bowi fell under suspicion - one of his own people said he had been sent to Crepe to get poison for Ayiripe, and Bowi had promised to make a great man of him. Ramseyer expresses his scepticism since the methods cited were all the traditional ones – hanging it on the roof, or burying it under the floors in the doorway, or painting Ayiripe's hand with it. Ramseyer's interpretation of the causes of the enmity between Bowl and Ayiripe was in terms of Bowi's influence in Kwahu having declined only since the mission settled in Abetifi, and Ayripe's selling of land to the mission being both a major blow to Bowi’s prestige and at the same time an unusual gesture of independence by the Nkwatiahene. Nevertheless Ayiripe still feared Bowi – it is said that after Ayiripe had sold land to the Mission he gave him two sheep and falling at his feet begged him to take these as atonement. As the crisis developed all the Kwahu chiefs hurried to Nkwatia, suspicion was strengthened because it was said that Bowi was prepared to pay a large fine to save his head (Ramseyer mentions the figure of £180). Ayiripe's party, however, were enraged (Ramseyer names the chief leader as one Asante) the occasion was very tonse and there were several messengers sent to the station in Abetifi to ask the missionaries to give advice about what was to be done. In reply Kwabi and Boateng were sent once each with the message that the people should remember that they were under English law and it would be best to send the case down to the Coast. In the end Bowi was brought to Abetifi under the protection of the chief. A few days later a party of armed men from Nkwatis burst into Abetifi to try to kidnap Bowl - they found his hut surrounded by Bowi's men, also armed. The noise was terrific and the women of Abetifi were running onto their farms or onto the station with their possessions to get out of the way. To help the Abetifihene out of a difficult situation Ramseyer sent for the leader of the Nkwatia people who came willingly and assured him in a friendly way that they had come not to fight but to take Bowi off to the coast. He took the mission's advice to withdraw his people, but not to the coast, only to the water just outside Abetifi, where during the night they were joined by supporters from other Kwahu states, while in Abetifi the whole night was spent in dancing and shouting. When it had been agreed between the Abetifihene and Asante of Nkwatia how the convoy to the coast should be arranged, Bowi declared that he would rather blow himself up than go to the coast and there was great panic in the houses around the hut where he was as people tried to save themselves and their possessions Eventually Bowi agreed to go on condition that a number of Christians accompanied as far as the Akim frontier. The missionaries, says Ramseyer, did not want to be mixed up in the event but for the sake of peace in the land they agreed, and Christians went as far as Nsutam with him. A few days later an officer with 40 Hausa arrived to investigate - he had been sent in response to a letter from the ‘King' to the Governor (it isn’t indicated which king – previously in the report the Abetifihene had been described tout court as the king). Identifier An unambiguous reference to the resource within a given context D-01.51.V..86 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-01.51 - Ghana 1889: D-01.51.V. - Abetifi Title A name given to the resource Ramseyer's Report for the Year 1889 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 1890 Proper date: January 1890 Description An account of the resource By the end of the year the numbers in the Boarding part of the school are 18 - and there were 21 day boys. (This is a considerable change from earlier when the numbers of day boys were usually c. 7) Discusses briefly the difficulty they have because they have no special buildings. Also clearly believes in firmness. When the oldest class did not do the written work he set them he set out (after this had happened three times) to punish them (this, though he does not way this clearly was corporal punishment). Two ran away, and one has simply not come back. In another case he refused to pay chop-money for 2 months on the grounds that the pupil was not working hard enough - this particular one also caused him trouble by running off with his clothes to his mother on Saturdays instead of washing them himself. Identifier An unambiguous reference to the resource within a given context D-01.51.V..87 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-01.51 - Ghana 1889: D-01.51.V. - Abetifi Title A name given to the resource G. Weber's Report for the Boy's Boarding School for the Year 1889 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 1889 Proper date: October 1889 Description An account of the resource Part of this report is printed as an appendix to the 1890 Annual Report (pp83ff). Additional material: In Mpraeso, where preaching has been like pouring water on the rocks, there were 4 adults and 3 children baptised in June. In the Abetifi baptism service reported in the printed material, 5 adults were from Nkwatia, 3 from Pepease, th rest from Abetifi. In connection with the ex-follower of Bowi who was baptised, (Martin Dako), Ramseyer reports on Bowi and the Atie Yaw cult. In particular he could not find out who exactly it was who impersonated Atie Yaw, though he knows it is not Bowi, since Dako had seen Bowi and Atie Yaw at the same time. Dako had often been sent to a place by Atie Yaw, carrying his cloak (of either dark or light material), his sandals, and his umbrella. This always happened at nightfall, and Dako was told simply to lay them on the road at the point where the forest ended. Bowi would then shout 'Oworoma! Biribe aye me! Oworoma! - at which Atie Yaw would appear. The latter speaks in a way which cannot be understood, and in a half-singing voice, although he also talked now and again in Twi, calling Dako to do something, for example. Ramseyer regards this is confirmation of what the missionaries had always suspected, namely that Atie Yaw was really a man disguised (by his voice and) by his cloak, umbrella held down over his face, and some people say disguised too by a pair of hairy gloves. Ramseyer is apparently visiting Bowi from time to time, though the latter always avoids a heart-to-heart talk over the problems of the heart. He is 70 years old, his feet swollen. He has said to Ramseyer that all his people will become Christians soon. At the time of writing the report he was in a hamlet receiving treatment for his feet - Ramseyer explains the theory of his being isolated in case someone is in fact making him ill by medicine. They have managed to make a beginning with schools in the 6 outstations - the scholars number 7, 6, 7, 8, 10, 15. This is connected with the fact that they are providing a service in translating and writing letters, and the chiefs want to make some return. Identifier An unambiguous reference to the resource within a given context D-01.51.V..85 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-01.51 - Ghana 1889: D-01.51.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: 17.02.1890 Proper date: 17.02.1890 Identifier An unambiguous reference to the resource within a given context D-01.51.VI..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-01.51 - Ghana 1889: D-01.51.VI. - Anum Title A name given to the resource Hall's Report für the Year 1889 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-01.52a.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-01.52a - Ghana 1890 Title A name given to the resource Christiansborg