University of Ghana http://ugspace.ug.edu.gh BREMEN MISSIONARY ACTIVITIES AMONG THE AVATIME: THEIR SOCIO-ECONOMIC AND RELIGIO- CULTURAL IMPACT THIS THESIS IS SUBMITTED TO THE DEPARTMENT FOR THE STUDY OF RELIGIONS, UNIVERSITY OF GHANA, LEGON BY SAMUEL KOFI HOTSIAME DZANDZO (10441681) IN PARTIAL FULFILMENT OF THE REQUIREMENT FOR THE AWARD OF M.PHIL RELIGION DEGREE JULY 2018 University of Ghana http://ugspace.ug.edu.gh DECLARATION This is to certify that this thesis is the result of research undertaken by Samuel Kofi Hotsiame Dzandzo under the supervision of Rev. Dr. George Ossom-Batsa and Dr. Lawrence Boakye towards the award of M. Phil degree in the Study of Religions in the Department for the Study of Religions, University of Ghana (Legon). SAMUEL KOFI HOTSIAME DZANDZO .............................. (Student) DATE REV. DR. GEORGE OSSOM-BATSA .............................. (Supervisor) DATE DR. LAWRENCE BOAKYE …………………… (Co-Supervisor) DATE University of Ghana http://ugspace.ug.edu.gh ABSTRACT As part of the Great Commission, European Missionaries took it upon themselves to evangelise in West Africa. They faced diverse challenges including language barrier and the effects of tropical diseases. However, their presence impacted the lives of the natives they lived with. In Ghana, the Bremen Missionaries are one of the major missionary groups to have propagated the Gospel in the then Gold Coast in the 1880’s. The principal focus of this study is to highlight fifty-eight years (1882-1940) of missionary activities by Bremen Mission and their socio-economic and religio-cultural impact on Avatime. The study adopted the qualitative research method to examine the topic. The researcher engaged in participant observations and used relevant text books as secondary sources. Focus Group Interviews were also conducted to elicit vital information from three main youth groups who were Christians, Muslims and Avatime Traditional Religious Activists. The study revealed some challenges faced by the Bremen missionaries and the strategies they implemented in order to overcome the challenges. The study also highlighted the overwhelming positive impacts the activities of the Bremen missionaries had on the entire way of life of the people of Avatime. In addition, this research drew attention to the relationship between the Bremen Mission and the Evangelical Presbyterian Church of Ghana in Avatime. In the end, it was evident that, the spirit of co-operation exists among the various religious groups in Avatime although each group still maintains it doctrines. Finally, the study concludes that, within the Ghanaian context in general and Avatime in particular, mission should not only be seen in the proclamation of the word but also in the light of secular education that goes a long way to embrace enrichment of culture through science and technology. ii University of Ghana http://ugspace.ug.edu.gh ACKNOWLEDGEMENT I wish to express my appreciation to the Almighty God for the gift of life and the ability to pursue further studies. I am particularly grateful to my supervisors, Rev. Dr. Ossom- Batsa and Dr. Lawrence Boakye of the Department for the Study of Religions, University of Ghana, Legon for their constructive criticisms and guidance. All the lecturers of the Department for Study of Religions, University of Ghana, Legon also deserve to be praised for their advice and words of encouragement. Again, I am thankful to my course-mates whom I shared difficult and joyous moments with. Mention should be made of my aunt and her husband, Vivian and Nelson Tam for their immense contributions during this hectic programme. I am indebted to Rev. Sylvanus Kwasi Tettey, the Principal of the Evangelical Presbyterian College of Education, Mr. Prince Eric Amasu, Finance Officer at Evangelical Presbyterian College of Education, Rev. Dr. Cyril Fayose, President of the Evangelical Presbyterian University College, (EPUC) Ho and Very Rev. Dr. Livingstone Buama, the Honorary Chancellor of the EPUC for encouraging me to read the programme. I am grateful to every individual in Avatime especially members of EPCG, the chiefs, elders and opinion leaders of the Avatime Traditional Area for their selfless assistance during the data collection period. Sincere thanks go to Mr. Steven Tam alias Governor, Mr. David Attah Appiah, Mr. Gibson Avornyo and Mr. Michael Drah for spending sleepless nights with me in typing the thesis. Finally, I cannot forget to thank my wife, Helen A.A. Dzandzo, for her words of advice and care. iii University of Ghana http://ugspace.ug.edu.gh DEDICATION I dedicate this thesis to the memory of my maternal aunt, Mrs. Susan Yawa Debley Hill. Without her support, I would have discontinued my first-degree programme at the University of Cape Coast. iv University of Ghana http://ugspace.ug.edu.gh TABLE OF CONTENTS DECLARATION ................................................................................................................. i ABSTRACT ....................................................................................................................... ii ACKNOWLEDGEMENT ................................................................................................ iii DEDICATION ................................................................................................................... iv TABLE OF CONTENTS ................................................................................................... v LIST OF ABBREVIATIONS............................................................................................ ix LIST OF THE FIGURES ................................................................................................... x CHAPTER ONE: INTRODUCTORY ISSUES…………………………………………..1 1.1 Introduction ............................................................................................................... 1 1.2 Statement of the Problem ........................................................................................ 11 1.3 Objective of the Study ............................................................................................ 12 1.4 Research Questions ................................................................................................. 12 1.5 Theoretical Framework ........................................................................................... 12 1.6 Literature Review ................................................................................................... 14 1.6.1 Sources on Mission and Education .................................................................. 14 1.6.2 Socio-economic Development and Health ...................................................... 16 1.6.3 Problems Associated with Missions ................................................................ 19 1.7 Methodology and Methods of Data Collection ...................................................... 35 v University of Ghana http://ugspace.ug.edu.gh 1.8 Scope of the Study .................................................................................................. 36 1.9 Organization of the Study ....................................................................................... 36 1.10 Relevance of the Study ......................................................................................... 37 CHAPTER TWO : HISTORY OF AVATIME (FROM 1750 ONWARDS)……………38 2.1 Introduction ............................................................................................................. 38 2.2 The Origin and the Identity of the People of Avatime ........................................... 38 2.3 Political Life ........................................................................................................... 43 2.3.1. Socio – Economic Life ................................................................................... 45 2.3.2 Religio–Cultural Life. ...................................................................................... 48 2.4 Conclusion .............................................................................................................. 54 CHAPTER THREE: BREMEN MISSIONARIES’ SOCIO-ECONOMIC AND RELIGIO-CULTURAL ACTIVITIES……………………………………………….…55 3.1 Introduction ............................................................................................................. 55 3.2 Praeparatio Evangelica ........................................................................................... 56 3.3 Beginning of the Bremen Mission work ................................................................. 57 3.4 Challenges of the Bremen Missionaries. ................................................................ 63 3.5 Work on Ewe language. .......................................................................................... 66 3.6 Promotion of Education .......................................................................................... 67 3.7 Apprenticeship Training ......................................................................................... 72 vi University of Ghana http://ugspace.ug.edu.gh 3.8 Agricultural Activities ............................................................................................ 74 3.9 Health services ........................................................................................................ 76 3.10 Trade and Commerce ............................................................................................ 79 3.11 Remnants of their activities .................................................................................. 79 3.12 Negative Consequence of Western Culture on the Local People ......................... 93 3.12 The Future of EPCG in Avatime and some suggestions ...................................... 94 3.13 Conclusion .......................................................................................................... 103 CHAPTER FOUR: FOCUS GROUP DISCUSSION: YOUTH PERSPECTIVE……..106 4.1 Introduction ........................................................................................................... 106 4.2 Discussion Report ................................................................................................. 106 CHAPTER FIVE: SUMMARY, CONCLUSION AND RECOMMENDATIONS……118 5.1 Introduction ........................................................................................................... 118 5.2 Summary ............................................................................................................... 118 5.3 Conclusion ............................................................................................................ 119 5.4 Recommendations ................................................................................................. 120 BIBLIOGRAPHY........................................................................................................... 121 APPENDICES ................................................................................................................ 126 Appendix A ................................................................................................................. 126 Appendix B: Early native Missionaries in Avatime ................................................... 127 vii University of Ghana http://ugspace.ug.edu.gh Appendix C: Early Western Missionaries .................................................................. 128 Appendix D: Early Native Ordained Ministers of EPCG ........................................... 129 Appendix E: Some Foreign Women who Worked for the Mission in Avatime ......... 130 Appendix F: Interview Guide ..................................................................................... 131 viii University of Ghana http://ugspace.ug.edu.gh LIST OF ABBREVIATIONS AvTR Avatime Traditional Religion AvTRA Avatime Traditional Religious Activists BC Bible Class BAM Basel Mission BRM Bremen Mission CC Charismatic Churches C.o.E College of Education EPCG Evangelical Presbyterian Church, Ghana. GHEMSA Ghana Herbal Medical Students Association NT New Testament OT Old Testament PCC Pentecostal and Charismatic Churches RC Roman Catholic Church ix University of Ghana http://ugspace.ug.edu.gh LIST OF THE FIGURES Figure 1: Map of Avatime as of 2011………………………………………………...…42 Figure 2: Osie Adza Tekpor III, the Paramount chief of Avatime...…………………….45 Figure 3: European and African pastors at a Bible course with the European mission workers from 24th-30th April 1933 at Amedzofe…………...............................................60 Figure 4: Rev. Matthew Seeger………………………………………………………….61 Figure 5: Rev. Robert Stephen Kwami, first synod clerk of the EPCG........……………62 Figure 6: Professor Diedrich Westermann and Rev. Paul Wiegrabe...………………….67 Figure 7: A dressmaking school, probably, in the 1930s………………………………..72 Figure 8: Rev. Herman Schosser and his apprentices at the workshop at Amedzofe…...74 Figure 9: Mrs. Louise Funke, providing health service at Amedzofe in 1932…………..78 Figure 10: E.P. College of Education, Amedzofe formerly E.P. Teacher Training College founded in 1946………………………………………………………………………….80 Figure 11: A ruined chapel and manse built by the Bremen missionaries at Dzokpe in the 1880s…………………………………………………………………………………….81 Figure 12: The second chapel built by the Bremen missionaries around 1890. …….….82 Figure 13: The third chapel built by the missionaries in 1896………….…….................82 Figure 14: The current chapel of the EPCG at Dzokpe probably built in the 1940s……83 Figure 15: One of the first streets constructed at Amedzofe by the missionaries to enhance access to the seminary which was founded in 1894………………………………………85 Figure 16: Gbadzeme township……………………...…………………………………..89 x University of Ghana http://ugspace.ug.edu.gh Figure 17: Presbyter Rose Annie Kornu standing by the cooking pot (cauldron), a sewing machine and a bell left behind by Mrs. Louise Funke ……………………………...........90 Figure 18: The second bell brought by the Bremen missionaries……………………….91 Figure 19: One of the early buildings of the seminary…………………………………..92 Figure 20: The front view of the seminary, currently the administration block of the E.P. College of Education, Amedzofe………………………………………………………..92 Figure 21: The tombs of some Bremen missionaries at Amedzofe……………………105 xi University of Ghana http://ugspace.ug.edu.gh CHAPTER ONE INTRODUCTORY ISSUES 1.1 Introduction In the early 18th Century, missionaries from Switzerland, France, Germany, Portugal and Britain, all moved to Africa with the intention of converting Africans to Christianity. For a long time, the activities of the missionaries were tied to the concept of “Mission”, which is about action and impact. The term “Mission” has its source in the Almighty God hence “Missio Dei,” means the mission of God. God made humanity in His own image and likeness to take care of the earth and populate it (Genesis 1: 26-28). It is clear that God started His mission earlier but centred His activities initially in the Garden of Eden. He saw to it that, humans (Adam and Eve) were assigned the duty of keeping the garden safe (Gen. 2: 15). Significantly, the Bible teaches that, “… men began to call upon the name of the Lord” (Gen. 4: 26b). Calling on God testifies to the fact that God’s mission has so much impact on humanity. For humankind could see that there was a power beyond them. This concept, we should not lose sight off “…is God’s self-revelation as one who loves the world…”1 In effect, God’s involvement in mission is tied to His activities that embrace both the church and the world.2 The mission of God and why He is seen as the first missionary permeates the entire Bible. Some scholars are of the view that mission cannot be traced to the OT because sending out of individuals or groups cannot be inferred from it. Their argument stems from their belief that there is no indication in the Old Testament that believers of the old covenant were sent 1 David J. Bosch, Transforming Mission. Paradigm Shift in Theology of Mission (Maryknoll, New York: Orbis Books: 1991), 10. 2 Bosch, Transforming Mission, 10. 1 University of Ghana http://ugspace.ug.edu.gh by God across any geographical, religious and social boundaries in the hope of winning others to faith in YHWH. Yet, God is seen undertaking mission with immeasurable seriousness in the OT. The Deuteronomic writers for instance point to God’s command, “Let us make man in our own image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over livestock, over all the earth, and over all the creatures that moved along the ground” (Gen. 1: 26). These writers assume the above is an indication of God’s mission for humans. They also argue that God blessed humans after creating them and assigned them a two- fold mission: to increase in number and fill the earth. The two-fold mission should therefore not be regarded as a heavy burden or assignment but as a gift. It is a responsibility; to occupy and enjoy; human beings need to glorify and serve God by way of caring for His creation.3 Even though a school of thought asserts that Genesis chapters 1-11 cannot be seen as a scientific account of missionary activity, it is regarded as introduction to the story of Abraham, which starts from his call until the coming into existence of the nation Israel. God decided to undertake a mission with Abraham; He called Abraham out of Ur, a place he lived with his father. God’s mission caused Abraham’s original name Abram to be changed.4 In fact, through Abraham, God decided to bless all his generations (Gen. 18: 13). It has been God’s intention to bring the whole world to acknowledge Him through Abraham. God also used Moses and Aaron in achieving a great mission of bringing the descendants of Abraham from Egypt. The Christian mission cannot end without David and Jesus Christ, the descendants of Abraham. 3 Tokunboh Adeyemo, ed., Africa Bible Commentary (Nairobi: WordAlive Publishers, 2006), 11. 4 Kwesi A. Dickson, The History and Religion of Israel: From Abraham to the Early Days of Israel in the Promised Land (London: Darton, Longman and Todd, 1970), 22. 2 University of Ghana http://ugspace.ug.edu.gh Thus, the NT is accepted as a document of mission.5 For it is indicative from Pauline’s assertion that Jesus’ birth is part of God’s mission to give freedom to the burdened world. Bosch mentions Matthew’s highlight on the Great Commission. He says the final part of the Great Commission touches on “teaching them to observe all that I have commanded you”, and for him this request to the disciples together with “baptizing them” seems to be the actual demand for disciple-making and therefore mission as far as Matthew is concerned. As indicated earlier, there is the general belief that the Old Testament is not a book of missions. In contrast, to establish the idea that mission is found in some books of the Old Testament, J. Oswald Sanders in his book People Just Like Us states that Noah and his ark and Jonah and the whale have the butt of rationalistic radicle for several years. For him, in spite of the fact that theologians and scientists express cynicism about the authenticity of the accounts of Noah and Jonah, the historical story of Noah for instance appears scientific as there is reference is made to it even in the book of Ezekiel (Ezekiel 14:14). Sanders says if this fact is not enough, reference cannot be made to Matthew 24:37-38. In those verses, Jesus, a historical figure says, “the coming of the Son of Man would be just like the days of Noah for in those days which were before the floods, they were eating and drinking in marriage until the day that Noah entered the ark”. Sanders contend that God stamped the Biblical narrative with his endorsement with it historicity.6 This argument of Sanders would mean that the pro-historicity of Genesis chapters 1 to 11 is endorsed; he sees mission in this sense as historical and not mythical as some think.7 5 Bosch, Transforming Mission, 17. 6 J. Oswald Sanders, People Just Like Us (Chicago: Moody Press, 1978). 12-13. 7 Sanders, People Just Like Us, 12. 3 University of Ghana http://ugspace.ug.edu.gh Coming to the New Testament (N.T), Sanders sees Philip and Luke as missionaries of difference. He describes Philip as first, a deacon, a revivalist then a missionary; privileged to win people for Christ. He touches on Philip’s position as one of the seven deacons of the earliest Church at Jerusalem. Philip and other six owed their appointment to the social crisis that had hit the Christian community. The crisis was as a result of the incessant complaint of the non-Palestinian Jews about discrimination perpetuated against their needy widows by the indigenous Hebrews.8 Having shared the conviction that “it is not desirable for us to neglect the Word of God in order to serve table…,” the apostle selected the seven. This landmark leadership by the apostles, according to Sanders, held a significant implication for the mission at the time.9 He intimates that mission by the apostles made them to choose deacons to perform a common function, which later turned out to give the early Church: martyrs and evangelists. Philip was one of the Jews of Dispersion yet, he penetrated the racial barriers and was found proclaiming Christ in Samaria. For Sanders, this “explosion” through the racial barrier was a radical departure since the “Jews have no dealings with Samarians”. It is known that Samarians who had their own version of the Pentateuch retained a mixture of Mosaic ritual and teaching but diluted it with “pagan” practices. However, the fact that it took into consideration the strong Mosaic hope gave Philip a fine starting point to proclaim or evangelise Samaria.10 Jesus had specified the domain of witness of his disciples, but the early Church at Jerusalem failed to rise to Jesus’ Great Commission. However, Philip followed in the footsteps of Jesus Christ and was the first to fulfil the wider reaches of the Great 8 F. Scott Spencer, Neglected Widows in Acts 6:1-7 (Catholic Biblical Association, 1994). 715-733 9 Sanders, People Just Like Us, 188 10 Robert Gallagher and Paul Hertig (eds), Mission in Acts (Orbis Books, 2004). 104 4 University of Ghana http://ugspace.ug.edu.gh Commission. Philip was mentioned as the pioneer evangelist and missionary. He preached in the Semi-Pagan city and evangelised.11 Philip’s mission according to Sanders developed into a great revival movement. The mission, as result of its large scale sent Peter and John as a special delegation to investigate the mission.12 The mission of the early Church did not end in Samaria. It extended to the then Ethiopia. It is not clear whether it was by the missionary effort or by Peter, the apostle, that the wider implementation of the Great Commission began to be fulfilled.13 Sanders brings to the fore how mission was carried out by Philip. Since mission is a movement in character, it is believed that Philip engaged in travelling from Samaria, Azotus and finally to Caesarea.14 Sanders’ writing show that medical mission is part of God’s mission. Luke, described as the physician, is said to be the first medical missionary. His service as a private medical officer to Paul’s sicknesses contributed to Luke being referred to as the first medical missionary that devoted himself to the health needs of his fellow workers.15 Luke has also been described as the first Church historian. He brought to bear on missionary activities the meticulous accuracy of scholarship and scientificity. Apart from describing him as a good literary man, he is said to be the best Greek in New Testament. His gospel has been described as the most literary of the Gospels and the most beautiful book in the world. The value of his contribution to mission cannot be overestimated, as he 11 Gallagher and Hertig (eds), Mission in Acts,104 12 Christoph Stenschke, Mission in the Book of Acts: Mission of the Church (Scriptura: Journal for Contentexual Hermeneutics in Southern in Southern Africa, 2010). 70 13.James Platte, Before Jesus Christ (Xlibris Corporation, 2012). 12 14 Glanville Downey, Caesarea and the Christian Church (Bulletin of American Schools of Oriental Religion, 1975). 23 15 Henry M. Morris, Doctor Luke (Institute for Creation Research, 2004). 1 5 University of Ghana http://ugspace.ug.edu.gh is regarded has having preserved for the Christendom an authentic history of the Church from its beginning till it spread outside the Roman empire.16 Sanders also mentions that Luke was the first hymnologist. The Church, the product of mission is indebted to this great man of mission for his introduction of stimulating songs into history. The first five Christian hymns: the Ave Maria (Luke 1:42-45), the Magnificat (Luke 1:46-55), the Benedictus (Luke 1:58-59), the Gloria in Excelsis (Luke 2:10-14) and Nuc Dimittis (Luke 2:29-32) are found only in his gospel.17 He cites J.M.E. Ross as saying “there is something in them- how shall we name it? Shall we call it the freshness of the morning or the glow of an inextinguishable fire? Which makes most later hymns seem poor and pale beside them”.18 It is a fact that mission cannot be achieved on lousiness; as a result, Sanders describes Luke as a tireless missionary. He not only accompanied Paul in several trips but also went about the growing number of Churches in which their fame became a household word.19 Another figure Sanders includes clearly as a mission activist is Apollos, described as a popular preacher. He is known as preacher par-excellence, eloquent, scholarly, fervent and persuasive. His missionary work took him first to Ephesus where he was described as a man of rare versatility in his ministry.20 But both Paul and Apollos according to Sanders were pressured as the focus of disagreement and division21 and an issue that nearly marred the mission in the early Church at Jerusalem (Acts 6: 1-4). 16 Morris, Doctor Luke, 1 17 Sanders, People Just Like Us, 199 18 J.M.E. Ross, The Gospel According to St. Luke. Religious Tract Society Devotional Commentary Series (London: Religious Tract Society, 1999), 1:42-43. 19 Sanders, People Just Like Us, 200. 20 Sanders, People Just Like Us, 208. 21 Sanders, People Just Like Us, 188 6 University of Ghana http://ugspace.ug.edu.gh In addition to Philip, Luke and Apollos were the great missionaries, Priscilla and Aquila, who due to an unbearable decree of the emperor Claudius, migrated from Rome and coming by way of Corinth founded a tent-making business which Paul joined in.22 Warm Christian fellowship of Priscilla and Aquila might have created a congregational environment for Apollos to extend his missionary activities. Sanders is, however, of the view that a tendency has arisen today in some circles where preaching ministry is downgraded in favour of dialogue and personal counselling. Gillian Mary Bediako contributing to Journal of African Christian Thought (JACT) on the theme “The Church and Mission: Biblical Reflection I: Mission: Roots and Foundations in Mark’s Gospel” says Mark’s Gospel is a mission document. She adds that as scripture, it is recognized as having spiritual power. She points out how Mark’s Gospel begins in a straight forward way: “The Beginning of the Good News of Jesus Christ, the Son of God” (Mark 1:1). She is not sure whether Peter’s witness account resulted in the Gospel of Mark. However, Mark’s Gospel becomes the first of the narratives of the life and ministry of Jesus. Gillian says the Gospel seeks to convey the essence of Jesus’ person, life and ministry. It is not a purely neutral account because it is put together with the view to inviting a personal response to a change of heart, faith and a life of discipleship and witness. Put differently, the gospel is a mission document as indicated earlier.23 According to Gillian, Mark recounting the beginning of the good news of Jesus Christ implies connecting with the line of prophetic precursors reaching back to the eighth and seventh century prophets resulting in the ministry of John the Baptist. She mentions Mark as starting his account with a quotation from the Old Testament which really is a composite 22 Hem Sagar Rasaily, A Complete Information for the Bible Students and Scholars (Notion Press, 2007). 13 23 Gillian M. Bediako, “Church and Mission: Biblical Reflection I: Mission: Roots and Foundations in Mark’s Gospel,” Journal of African Christian Thought 15, no. 1 (June 2012): 3. 7 University of Ghana http://ugspace.ug.edu.gh one, a blending first of all of Malachi 3:1 with Exodus 23:20 followed by Isaiah 40:3 together cords of scripture which were interpreted as describing or foreshadowing the coming of the Christ and his harbinger usually identified as Elijah. Hence, the rich tradition of messianic expectation as explained by Gillian is captured and applied to the appearance of John the Baptist.24 Uniquely, Gillian intimates that, true mission is derived from and commissioned by Jesus himself; she thinks that mission takes in who we are, where we are as a people, where we have come from and transforms us into what he wants us to become. Maureen Iheanacho, writing on the theme “Christianizing the heathen: Theophilus Opoku’s Mission and Ministry in Nineteenth Century Gold Coast” assets that Mission, Church and Ministry are interrelated, so it is quite difficult to separate them.25 She mentions a missional phenomenon relating to the nineteenth and twenty-first centuries respectively. For her, the nineteenth century Gold Coast saw a situation where it appeared as if the Church’s mission was clear in its ministry as against the twenty-first century where the three terms seem to connote three autonomous organizations referred to as ‘Church’, ‘Mission’ and ‘Ministry’.26 Iheanacho suggests that “a typical Sunday morning worship service will confirm these three distinctions.”27 This explanation as indicated may be the reason Asante refers to the fact that the “Church itself is a mission”28. As Jesus brought the people together through 24 Bediako, “Church and Mission”, 3. 25 Maureen Iheanacho, “Christianizing the Heathen: Theophilus Opoku’s Mission and Ministry in Nineteenth Century Gold Coast,” Journal of African Christian Thought 15, no. 1 (June 2012): 21. 26 Iheanacho, “Christianizing the Heathen” 31. 27 Iheanacho, “Christianizing the Heathen” 31 28 Asante, Stewardship, 155. 8 University of Ghana http://ugspace.ug.edu.gh his ministry (Mark 3: 13-19), a Church was founded; the people formed an assembly or ekklesia, a technical expression for the congregation.29 As indicated, the Church in its wholeness as well as it diverse organizational form is God’s mission to the entire world. The Church had been set aside and assigned to carry out a mission: to “…proclaim the praises of hymn of Him who called you out of darkness into His marvellous light” (1 Peter 2:10). The aim of the Church is mission and the activity within it is called ministry. God’s love of the world thrives on mission; Jesus was given to the world (John 3:16) that all should enjoy the essence of the mission; that “no one should perish but have everlasting life” (John 3:16). According to Asante, the Church is evangelistic asserting that “the Church seizes to be, if it seizes to be evangelistic.”30 He says this involves individuals and families who on one hand take the truth from God and on the other hand give out the truth to the people. Due to that, the Church’s mission can be seen in its reality through its character and being.31 Since the Church is a product of mission, the Church will continue to play missional roles, its members would have to witness newness whose faith in Christ it affects. It is viewed as a witnessing community through its joint and individual testimonies.32 Mission is not restricted. It goes beyond Christians: it affects the entire human society, for the ministry of Jesus which is seen as the basic service of the Church, has a “positive bearing…upon the transformation of human society not only in the private domain of thought and feeling but also in the public domain of law, government and economics”.33 29 James Wallis, The Messenger and Reformer (Simpkin Marshal and Co,1845). 350 30 Asante, Stewardship, 156 31 Asante, Stewardship, 157 32 Ariaan Baan, The Necessity of Witness: Stanley Hauerwas’ Contribution to Systematic Theology (Pickwick Publications, 2015). 281 33 Asante, Stewardship, 158 9 University of Ghana http://ugspace.ug.edu.gh God’s mission is the Church; out of the Church, missionaries were produced. And all that they came to do were in line with God’s programme: his concern for humanity which the missionaries carried out. That is, to cast out ignorance with education, hence the missionaries established schools and colleges34 so that God’s people will not perish due to lack of knowledge (Hosea 4:6). God’s plan on sanitation needs to be taken seriously (Deut. 23:12-16) and embarked on to ensure cleaner communities. For proper sanitation to be ensured, God saw to the introduction of scientific medicine through the missionaries;35 his concern about good and healthy environment made him warn the Israelites not to destroy it (Deut. 20:19-20). This is believed to be the reason he asked Adam to keep the environment of the garden of Eden from destruction (Gen. 2:15). Asante therefore opines, “First, the human is given authority over creation but he is ultimately responsible for it to God, who is the creator. This means that the human is a steward of the created order”36. Various inventions and discoveries by the missionaries can be regarded as backed by God, the first Missionary; in fact, Noah “invented” a ship built from gopher-wood (Gen.5:14). The missionaries introduced scientific medicine and sanitation, practical invention and discoveries….37. The missionaries also made sure they stumped out cruel practices and superstition,38 something God hates (Jer. 10:1-10). In the piece, Living Faiths and Ecumenical Movement, David Jenkins sees mission which is connected to Jesus as stemming from God sending His son, our Lord, Jesus39 into the world. 34 Webster, History of Civilisation, 948 35 Webster, History of Civilisation, 948 36 Asante, Stewardship, 81 37 Webster, History of Civilisation, 948 38 Webster, History of Civilisation, 948 39 David Jenkins, “Commitment and Openness” in Living Faiths and the Ecumenical Movement, S.J. Samartha, ed. (Lausanne: Imperimerie La Concorde, 1971), 116. 10 University of Ghana http://ugspace.ug.edu.gh Belief in and commitment to Jesus therefore necessarily implies mission. He continues to say that our mission is to be together in Christ’s name with all men of living faith to discover the truth for the sake of humankind. Having realized that Jesus’ mission is about unity of humanity, Christians need to be together with all men of living faith so that oneness and sustenance of humankind can be promoted for the sake of entering the fullness of Christ. For him, mission is to respond to God in Christ for the realization of God’s project for the fulfilment of salvation and wholeness of humanity. In Christianity, it is right to say that Jesus’ mission is for the entire humanity irrespective of the various religious traditions found in the world. (Jn. 3: 16) In relation to the above, this research touches on the history of Christianity in Avatime; the introduction of the Christianity to the people who already had their indigenous religion. The study is also interested in the choice of the area for missionary enterprise, the purpose of the enterprise, the indelible mark the Bremen Mission Board left at Avatime from the 19th Century to contemporary times. The Mission’s role in Avatime, particularly in the Ho West District of the Volta Region is very significant. This is because, the people of Avatime, led by their chiefs and elders saw the need to appreciate the importance of Mission; they understood the missionaries with the belief that development would be their portion whatsoever. 1.2 Statement of the Problem Many Africans including Ghanaians are of the belief that the coming of the Europeans, primarily the missionaries, did more harm than good. These Africans blame the Europeans for the current cultural appropriation suffered on the continent. This study questions the impact of the presence of the missionaries on the socio-economic and religio-cultural realms of the people of Avatime. 11 University of Ghana http://ugspace.ug.edu.gh 1.3 Objective of the Study The principal aim of this thesis is to investigate the socio-economic and religio-cultural impact of the Bremen Missionary from North Germany whose off-shoot is currently the Evangelical Presbyterian Church, Ghana (EPCG). 1.4 Research Questions The main question that guided the research was; in what ways did the Bremen Mission Society contribute to the development of the Avatime and its people? The sub-questions include: What was the mission’s contribution to education and health? What contributions did the mission make to Agriculture? What were the challenges the mission faced and how did they negotiate them? 1.5 Theoretical Framework The study is based on the Evangelization and Development theoretical framework used by Rev. Prof. Gilbert Ansre and his co-authors, J. Kofi Agbeti, Sena G.K. Amankwah, Emmanuel B. Asare and Margaret Tawia’s Mission and Development in their book Evangelical Presbyterian Church, Ghana, 150 Years Evangelisation and Development 1847-1997. The theory draws attention to the earliest Western missionaries who labored faithfully under extreme harsh conditions, often giving up their lives for the local people they dwelt 12 University of Ghana http://ugspace.ug.edu.gh among, in order to achieve their objectives40 of winning the local people to Christ in addition to introducing literacy and other developmental projects. The Bremen Mission like other Missionary Societies, which found itself in the then Togoland came fundamentally to evangelise to the indigenous people in spite of the fact that, it had in mind the plan to develop the people socially, economically, religiously and culturally. This affirms the fact that the missionaries’ goal included spiritual and secular development. For over 150 years, the evangelisation and church development by the missionaries was limited to the speakers of Ewe in Ghana. The EPCG church, a product of the Mission developed Avatime in the areas of secular education, agriculture, apprenticeship and translation of Ewe language. The Missionaries gave formal education to the male children and Home Science training to the girls. Also, there was technical education such as carpentry, masonry and blacksmithing. The young men and some new converts in the church learnt the cultivation of cash crops such as coffee, cocoa and rubber.41 The evangelisation was across board; the missionaries groomed some teachers, young men and evangelists of the church and sent them out through the Eweland. As stated by Ansre et al, “the period was devoted to geographical expansion and leading converts under the new faith in depth”.42 Many young men, some of whom were not initially Christians found themselves in Anlo and Akuapem. They became associated with the Bremen missionaries and were baptized; then they were tasked to visit mission schools. Formal education influenced one Joseph Bansah so much that he was able to write a letter to inform the 40 Gilbert Ansre, ed., Evangelical Presbyterian Church:150 Years of Evangelization and Development, 1847-1997 (Ho: E. P. Church Press, 1997), v. 41 Ansre, Evangelical Presbyterian Church, 35. 42 Ansre, Evangelical Presbyterian Church, 35. 13 University of Ghana http://ugspace.ug.edu.gh Bremen Mission about a little school he founded, how he organizes regular Sunday worship as well as preaching the gospel to the local people.43 As part of the Missionaries efforts to develop the Volta Region of Ghana, theological seminaries were established in Keta in 1855, Ho and Anyako in 1864-1880 and that of Amedzofe in 1894-1915. Even though the Bremen missionaries established schools, the church stuck to all the traditions the missionaries brought and continues to build schools, engaging in agricultural services and the like. 1.6 Literature Review Church history and Missions has been widely researched by Religious Studies scholars, but the researcher deemed it fit to consult the works of scholars in the areas of spiritual and socio-economic developments of Western Missionaries undertaken in their mission fields. This is because of the objective of this study: which is to investigate the impact of the socio-economic and religio- cultural activities of the Bremen Mission enterprise on the people of Avatime in the Volta Region of Ghana. 1.6.1 Sources on mission and education The Bremen Mission did not limit itself to spiritual development but took to the introduction of education, agriculture and health delivery alongside evangelism in the Avatime area from 1889 to 1940. To begin with, J.K Fynn and R. Addo-Fening in History for Senior Secondary Schools touched on social and economic development that missionaries undertook in Ghana from 1900 to 1957. These embraced education and other related ones44. 43 Ansre, Evangelical Presbyterian Church, 37-38 44 J.K Fynn and R. Addo-Fening, History for Senior Secondary Schools (London: Evans Brothers Limited,1991), 239-247. 14 University of Ghana http://ugspace.ug.edu.gh In Bremen Missionaries in Togo and Ghana:1847-1900, Werner Ustorf throws light on Bremen Mission’s missionary work on education, particularly on Michael Zahn, the hardworking Education Inspector in charge of the Mission’s educational department who worked for almost 40 years.45 Similarly, in Evangelical Presbyterian Church, 150 years, Gilbert Ansre mentions issues on education. In this book, he explains that, there was no need for people to move from the Trans Volta Togoland to Abetifi and Akropong to train as teachers at the time since the missionaries had established teacher training schools in the Trans Volta Togoland. Fred Agyemang maintains in his work Amu the African: A study in Vision and Courage that the Bremen Mission put in place theological education. Thus, the theological seminary at Keta was transferred to Amedzofe to train catechists and evangelists for the propagation of the word. Andrew F. Wall in The Cross-Cultural Process in Christian History, makes reference to Ajayi Crowther’s education not only in spiritual development but also in skilled development such as carpentry, traditional weaving and agriculture. He mentions Crowther as one of the first students of the Fourah Bay College, which later became the first University in Tropical Africa46. J.K Adzomada in Ewedukɔ Kple Kristɔnyenye uncovers the Bremen Missionaries contribution toward education by providing technical and vocational training such as Carpentry for males and Home Science for females.47 45 Ustorf Werner, Bremen Missionaries in Togo and Ghana: 1847-1900 (Legon: Legon Theological Studies Series, 2002), 2. 46 Andrew F. Walls, The Cross Cultural Process in Christian History (Maryknoll: New York: Orbis Books, 2002), 157. 47 J.K Adzomada, Ewe Duk4 Kple Krist4nyenye (Gludskdstadt: J.J Augustine,1950), 37-38. 15 University of Ghana http://ugspace.ug.edu.gh 1.6.2 Socio-economic Development and Health On issues of socio-economic development, Anthony A. Beeko writing on the missionary role of the Basel Missionaries, in his book The Trail Blazers: Fruits of 175 years of the Presbyterian Church of Ghana, 1828-2003, mentions the contributions of the Basel Missionaries towards educational, agricultural and medical development, mindful of the instruction of Jesus on the great commission.48 R.Y. Ganusah also mentions in Christ meets the Ewe-Dome, the Bremen Missionaries’ bid to implement some missionary guidelines including ensuring that the people they wanted to evangelise were trained to be good farmers and traders; they were to receive both formal and informal education as “ English was to be used as lingua franca instead of German”.49 F.K Buah also touched on the same theme reflecting socio-economic development undertaken by missionaries. His book, A New History for Schools and Colleges mentions the various missionary societies and their contributions towards the establishment of schools, health centres and hospitals.50 Allison M. Howell in her book, The Religious Itinerary of a Ghanaian People: The Kasena and The Christian Gospel mentions education and health as being part of the Roman Catholic Missionaries contributions to the people of Kasena in the 20th century.51 H.W. Debrunner mentions in A History in Christianity in Ghana that, the Bremen Missionaries were used to providing formal education to the slaves they acquired free of 48 Anthony A. Beeko, The Trail Blazers: Fruits of 175 years of Presbyterian Church of Ghana, 1828-2003 (Accra: Afram Publications Ltd., 2004), 24-42. 49 R.Y. Ganusah, Christ Meets the Ewe-Dome: A Theological and Ethical Reflection on the Rites of Birth an Initiation into Womanhood (Accra: Asempa Publishers, 2008), 48-49. 50 F.K. Buah, A New History for Schools and Colleges (London: Macmillan &Co. Ltd.,1967), 176, 179. 51 Allison M. Howell, The Religious Itinerary of a Ghanaian People: The Kasena and the Christian Gospel (Achimota: African Christian Press, 2001), 85, 124. 16 University of Ghana http://ugspace.ug.edu.gh charge from their slave masters52 - a phenomenon many European Missionaries were engaged in. Missionaries’ activities were directed at ending slave trade in some cases. Adu Boahen points out that the missionaries, especially the men whom he described as “…filled with the evangelical and the humanitarian ideas…” were the members of the Society for the Abolishing of the Slave Trade, and really campaigned against the slave trade.53 The society, therefore, according to him, organized similar societies in their time and in the country to raise awareness about the dangers of the trade. The success of this attack was what resulted in education and motivated Ghana to single handedly fund its first university built in 1948.54 Ojelabi Adenkule sees slave trade as an obstacle to development in Africa. Adenkule is of the view that the religion introduced by the missionaries was a catalyst of change that seriously influenced the cause of history in West Africa. According to him, it was during the days of the missionaries that legitimate trade really took place in West Africa. He touches on a campaign the Church of Scotland Mission launched against indigenous practices like twin murder in Calabar, Nigeria. Adenkule highlights the fact that the Christian missionaries generally did not only come to “save the souls” but they also saw to the people’s socio-cultural and economic uplift.55 Referring to the impact of missions, Adenkule shows clear efforts of the missionaries in reducing the languages of West Africans to writing and reading; those of Nigeria and 52 W. H. Debrunner, A History in Christianity in Ghana (Accra. Waterville Publishing House, 1967), 152. 53 A. Adu Boahen, Topics in West African History (London: Longman Group Ltd., 1966), 114. 54 Adu Boahen, Topics in West African History, 121, 143. 55 Adenkule, A Textbook, 180-181. 17 University of Ghana http://ugspace.ug.edu.gh Ghana came to the fore. He also brings out the significance of reducing the languages into writing and reading as a good means of facilitating evangelism.56 John David Ekem, a Ghanaian translator, focused on translation and the role the missionaries played in promoting the various Ghanaian languages namely, Ewe, Twi, Fante and Ga in his Early Scriptures of the Gold Coast (Ghana). He mentions the effort of the missionaries, especially that of the linguists in arriving at a unified translation among the various dialects of a language.57 Another issue Adenkule pushes strongly is about human resource: the Western-educated West Africans became very important in the development and modernization of West Africa. In fact, majority of lawyers, medical officers, educationists, politicians of the time were all products of the Mission schools.58 Notwithstanding, the missionaries have been blamed for providing education that has little bearing on the economic needs of West African people59. Agriculture had been an activity the Roman Catholic missionaries attached importance to. Raphael Wiltgen in his book Gold Coast Mission History: 1471-1880, writes on the programme the missionaries put in place to make their students employable. Just like other missionaries in the pre-colonial and colonial era, they trained catechists and school teachers but went further to train artisans who manned tools and machinery. The missionaries knew that West Africa at the time lacked artisans and needed to have such skillful personnel.60 56 Adenkule, A Textbook, 180. 57 John D. Ekem, Early Scriptures of the Gold Coast (Ghana) (Manchester: St. Jerome Publishing, 2011), 70, 128. 58 Adenkule, A Textbook, 183. 59 Adenkule, A Textbook, 182. 60 Raphael Wiltgen, Gold Coast Mission History: 1471-1880 (Illinois: Divine Word Publications, 1956), 122. 18 University of Ghana http://ugspace.ug.edu.gh Ernest Marshall Howse in Saints in Politics: The Clapham Sect and the Growth of Freedom also mentions the role of the Clapham Sect as a missionary sect. It played a chaplaincy role among the convicts who were transported to Australia after the American Revolution in 1786. People’s welfare had been one of the goals of the Clapham Sect.61 At the time when it was so difficult to get people to stand out as missionaries to unchurched areas, the Clapham Sect tried its best to “supply” missionaries to a number of places including Sierra Leone where many slaves were settled.62 Daniel T. Niles in his Upon the Earth: The Mission of God and the Missionary Enterprise of the Churches, touches on issues like God in his activity of mission, the use of words in mission activities, issues of reconciliation being an aim of the mission and seeing the church as a movement. In all these, it is evident that he is emphasizing the church’s mission to the people of God. The people of God are found everywhere. This may be the reason some African leaders might have appealed to missionaries they believed were committed to the cause of the church in Africa, to stay behind.63 In conclusion, it is apparent that the Missionaries were keen on spiritual and cognitive development as well as developing the psychomotor domains. Indeed, they believed in the philosophy of “Head, Heart, Hand” which in education reflects the cognitive, affective and psychomotor domains of the individual. 1.6.3 Problems Associated with Missions Earlier scholars shared their views on the impact of missions. However, Peter Beyerhaus and Henry Lefever in the book The Responsible Church and Foreign Mission look at both the impact and the problems associated with missions. According to them, the problems 61 Howse, Saints in Politics, 72. 62 Howse, Saints in Politics, 28. 63 D.T. Niles, Upon the Earth: The Mission of the God and The Missionary Enterprise of the Churches (New York; McGraw-Hill Book Inc., 1962), 38. 19 University of Ghana http://ugspace.ug.edu.gh in contemporary times arise in part from a new approach to non-Christian religions of Asia and Africa. To them, Christians may have difficulties over the theological arguments of other non-Christian religions. However, they are not happy about dismissing the non- Christian faith as mere idolatry and superstition. They come out with the fact that, one cannot rule out an element of divine revelation wherever men have honestly sought-after god/God, but they are not certain what revelation of that god or that of God (in Jesus Christ) is.64 Today, some Christians and their supporters are surprised at apparent signs of God’s self- revelation in the religious experience of non-Christians. Hence, they find it difficult to declare the uniqueness of God’s revelation in Christ.65 They bring to light the fact that non-Christians call the older approach of Christian missions, “Spiritual imperialism.” 66 Another problem that the aforementioned authors point out is associated with what they call the “household of faith”. This refers to how the congregation in the West holds the view that; the household of faith may continue to think of missionary activity in terms of their own numbers who have gone overseas to proclaim the Gospel to “heathen”. Nevertheless, the missionaries themselves know that the greater part of the time is given to work among the indigenous Christians, directing their efforts to building the Church. Indeed, this was a goal of the foreign missionaries during the earliest days particularly since the beginning of the modern missionary movement.67 Mention is made of the great missionary William Carey, who made use of indigenous people to carry out his missionary activities in India over a century ago. Seeing that the 64 Peter Beyerhaus and Lefever, The Responsible Church and Foreign Mission (Grand Radips, Michigan: Eerdmans Publishing Company, 1964) 9 65 Beyerhaus and Lefever, The Responsible Church, 10 66 Beyerhaus and Lefever, The Responsible Church, 10 67 Beyerhaus and Lefever, The Responsible Church, 10 20 University of Ghana http://ugspace.ug.edu.gh growth of the Church would exceed the efforts of the foreign missionaries, he employed the local pastors and evangelists working under the foreign missionaries. They indicated the fact that, earlier in the history of modern mission, other missionaries and mission boards saw the need for the development of an indigenous ministry and finally, of an autonomous church, free from the leading strings of missionaries which is more than matter of pastoral or evangelistic suitability68. Almost like Beyerhaus and Lefever, Diedrich Westermann in his book Africa and Christianity, mentions how the foreign missions in Africa failed to realize the hugeness and difficulties associated with the missionary activities and gave some suggestions. Westermann says missionaries found themselves in unexplored nations with the basic aim of evangelizing to people whom they knew nothing about. He says the missionaries expressed courage and enthusiasm but were insufficiently prepared for their work. And as pioneers in an entirely new area, they made various mistakes until they won the people they purposed to serve. This, according to Westermann, was the reason it was not surprising that the results they achieved did not correspond to their labour input.69 Westermann cites an example of one of the difficulties the foreign missionaries faced. “When in Sierra Leone a missionary tried to teach and civilize Negroes rescued from slave ships, … from many African tribes, or when others followed the wandering Hottentot groups in South Africa in an attempt to bring them under Christian influence, such work was not likely to bear conspicuous fruits in the form of self-supporting Christian community”70 68 Beyerhaus and Lefever, The Responsible Church, 10 69 Diedrich, Westermann, Africa and Christianity (London: Oxford University Press. 1935) 136-137 70 Westermann, Africa and Christianity, 137. 21 University of Ghana http://ugspace.ug.edu.gh He also mentions the damaging effects tropical diseases, mainly in West Africa that early missionaries particularly were exposed to, as they had no panacea for the diseases at the time. For example, between 1804 and 1823, the Church Missionary Society (CMS) sent eighty-nine missionaries to Sierra Leone, fifty-three of them fell victim to the climate; thirty one died during their first year of ministry71. He intimates the fact that, conditions in other parts of Africa were almost the same; for instance, the first Moravian missionary sent to Gold Coast died a few months after his arrival; thirty years later the Moravian again sent eight missionaries. In a few years, eleven more were dead. According to Westermann, the mission work became almost impossible and had to be given up until it was taken up in 1824, but after a period of eleven years, eight of the missionaries perished; and the only survivor had to return to Europe.72 It was apparent that the evangelistic work among Africans, whom Westermann refers to as primitive was a far wider range of missionary activities apart from preaching the Gospel. For him, mission developed into the most important factor in the education of Africa; the indigenous people had to be trained in arts and crafts, to improve culture, to build better homes and attain higher standards of living. Missionary medical officers and nurses had to help fight diseases, filth, ignorance and other so-called enemies of life. It turns out that the missionaries became friends of the leader and in some instances, the law giver of African communities. The missionaries happened to find themselves among the great geographical explorers and were the first to study African languages and people. Other areas they found difficult was in scientific research. The difficulties occurred in the period 71 Jehu Hanicles, Euthanasia of a Mission: African Church Autonomy in a Colonial Context (Greenwood Publishing Group, 2002). 51 72 Westermann, Africa and Christianity, 138. 22 University of Ghana http://ugspace.ug.edu.gh of World War I; since economic crisis in growing secularist movement resulted in a restriction of means. 73 Another difficulty was that the missionary had to study the native life for its own sake; he also had to ask how the results of his enquiries were related to his work, what impact the native religious and social institutions would have on his missionary aims and methods of procedure. Knowing that “The African has a spiritual home: the only home he has. If it is taken from him, he would be left homeless. This home is the indigenous bounds which unite him to his fellows in kinship…”, he had to devote the best of his mental power to the problem of how to balance the equation between the old and new mind set in Africa of his time. 74 Westermann does not hide the willingness on the part of the missionaries to accept self- criticism. They were ready to listen to criticisms and learn from past mistakes as they admitted the fact that, they made some mistakes in the early years of their activities but failed to realize the weight of the problems; and for some of them, they mistook to “evangelise” for “anglicize” 75 He says the Church is a social institution and the missionary’s aim was not to replace the existing social bodies or to separate the former from the latter. In fact, the missionary’s aim was also not to collect individual converts and create a new community with them. As a rule, the missionary had to begin by winning over individuals and unite them in a Christian group but must consider the fact that even though the local people belonged to different social bodies, he had to consider their respective positions within them in relation to his work to them. This is because despite becoming a Christian, an individual does not 73 Westermann, Africa and Christianity, 138-139. 74 Westermann, Africa and Christianity, 148-149. 75 Westermann, Africa and Christianity, 149. 23 University of Ghana http://ugspace.ug.edu.gh cease being a member of his native community. Hence, it was unwise, and in most cases uncalled for to cause converts to cut these natural relationships. 76 Westermann sees a missionary as a messenger, who after his message is delivered, withdraws. He is not under authority to limit his mission work to teaching; he has to lay the foundation of the Church. Their work according to Westermann could take years and in some cases, it took several years. He observes that no mission starts with the intention of not carrying it out to the end. He opines that the African might be satisfied with the role of the missionary and would be inclined to depend on him since he easily acknowledges the superiority of the European and accepts being led by him. But this tendency could be overcome by education.77 In educating the local people, they had been emphatically made to understand that they could not have a Church unless they consider it as their own and were ready to take on definite responsibility. It is by this that they could stand on their feet. The Western missionaries were of the opinion that Africans had not attained the highest standard of church administration. Westermann shares his thought on the division that existed among the Churches that sent their missionaries to Africa. The missionaries, both men and women were limited in number and quality and in all respects not enough. It means they could be more effectively employed if the missions were a united body and worked with a premeditated plan. Unfortunately, they experienced unhealthy competition, mutual distrust and jealousy, which were in themselves a contradiction to Christian message. This really negated the aim of the missions. Besides, they wielded a lot of power, not useful for the success of their work. He however, says that because they learnt that missionary spirit was the core 76Robert Houle, Making African Christianity: Africans reimagining their faith in colonial South Africa (Lehigh Press, 2011). 28 77 Patrick Chabal, The end of conceit: Western rationality after Postcolonialism (Zed Books Ltd, 2012).24 24 University of Ghana http://ugspace.ug.edu.gh of the Church’s life, and also because the Spirit of God was greater, the shortcomings of the missionaries did not matter as the work had to be carried out.78 This attitude of the missionaries is mentioned by Westermann. In his view, the missionaries had one thing in common with their Churches; they represented and spread the Western forms of Christianity. Fortunately, they realized that the Western culture was not the same thing and that Christianity should be Africa in character and not European. This point was significant because in future, a missionary would have to pay a more attention to the concerns of Africa in order to give him total freedom in shaping Christian thought. Westermann suggests some five things that African Christians should demand from their Western missionaries: Respect for racial heritage: Racial respect is expressed in social institutions and African way of life. Africa needs to be seen as part of God’s creation; they should not undergo modification. Their natural resources should not be siphoned, and neither should her people be disregarded. Adjustment of life conditions: African should be helped to adjust to changing conditions, and to regain her appropriate position in a world dominated by the Europe. An effort to unite Christian groups in Africa: Greater efforts should be made to unite Christian groups on the African continent. Though they belonged to different denominations, African Christians did not want Christianity to be a means of division in their communal life; they wanted a unified power to strengthen their inborn gift for a communal life to help overcome any destructive forces caused by the new age that was 78 Westermann, Africa and Christianity, 185. 25 University of Ghana http://ugspace.ug.edu.gh likely to create the deficiency of the Western world such as intolerance and impulsive action of their own past. The Christian message should be in its fullness and purity: there should be one source of Christian message that should be clearly distinguished from Western civilization and from any other form of civilization. Co-operation with African form of civilization: this would produce African Christian literature, to be used in educating African Christians; which is an absolutely necessary means of spiritual development. 79 Westermann does not only treat the problems and give some few suggestions but also touches on Christian literature as an important gift the Western missionary bequeathed to African Christians. He refers to Christianity as a religion that is associated with a Book; such that Protestant Churches behoved all adult members to be able to read the Holy Scriptures. The Church did not take into consideration a “holy language” by which contents of the Book would lose their sacred character through translation into other languages. Probably, due to this, he sees Christianity as taken a freer stand from the beginning than other world religions. 80 From his argument, it came to light that it was imperative for the mission to introduce reading of the Bible to the unlettered Africans in a practical manner. It means that the mission has to initiate a new era in the history and the development of African languages. Consequently, the local languages were left with no options than to be reduced to writing; 79 Westermann, Africa and Christianity, 185-186. 80 Westermann, Africa and Christianity, 187. 26 University of Ghana http://ugspace.ug.edu.gh the missionary in essence became a linguistic investigator, as he had to deal with languages that had never been studied before.81 As to the suitability of African languages in expressing the word of the Bible or how Christian message could be rendered in them, Westermann, a linguist and one time the Director of the International Institute of African Languages and Culture, and a Professor of African Languages at the University of Berlin says, “No language in the world is specially qualified to express Christian ideas, and it can hardly be said that one is more suitable than another”.82 He however, differs that “Nevertheless, it is delicate and difficult to mould the Christian content into an African form” 83. He points out that, even if the missionary is the master of the language and very familiar with the African culture and philosophy, he would have to engage in thorough research in order to come out with document that captures all the nuances of the African language in question. He says in addition that, not all African languages can be used for educational purposes and that those who would work on them should restrict themselves to those that could hold their own and those that show a tendency to expand. He sees literature as an expression of mental life, of spiritual culture, of a human group, and is found though not always in written form in every African tribe. He identifies the fact that tribal lore is bound with tribal life in Africa. Thus, where it is disturbed or destroyed, folk-poetry will cease to flow; since majority of the poets, bards and singers, inventers of proverbs and famous story tellers are of the old and their art is likely to die with them. 81 John Spencer, Colonial language policies and their legacies in sub-Saharan Africa in advances in language planning (Mouton and Co, 1974). 163-165 82 Westermann, Africa and Christianity, 192-193. 83 Westermann, Africa and Christianity, 193. 27 University of Ghana http://ugspace.ug.edu.gh Westermann intimates that where ancestor worship, which is dear to the African disappears, epic songs, usually in praise of the ancestors will cease to be sung. Men and women who received formal education and lived in contact with Europeans would lose touch with their own folk-lore and some would regard it as totally inadequate to their modern style of life. These literates would even give excuse of not having time when they are called upon to preserve the national heritage.84 He explains African literature as literature written in an African language. Yet, it has been found that many European books are being read by Africans and are in competition with African books as well. Even though he says some African books are limited in circulation, he appreciates the efforts of the Basel Mission in producing comprehensive Twi literature. This literature consisted of Bible stories for little children in the seventh edition. Other books contained catechism, Bible passages and prayer in their tenth edition and a hymn book in its seventieth edition.85 He finally, appeals to African missionaries not to rest on their oars in all activities including preserving the African literature since “…there will not be strong African Church without a good African literature.”86 Neil Cole, in his book Church 3.0: Upgrades for the Future of the Church points to the first century saying, a new technology made the world a smaller place; these were roads built by the Romans and construction of roads became the bedrock of civilization throughout the rest of history87 till now. These roads according to him have been described by a series of verses in the Bible; they served as an expanding network of highway that linked all the parts to the Roman world hence the saying “All roads lead to Rome”. To this 84 Westermann, Africa and Christianity, 212. 85 Westermann, Africa and Christianity, 219-220. 86 Westermann, Africa and Christianity, 221. 87 Neil Cole, Church 3.0: Upgrades for the Future of the Church (San Francisco: Jossey-Bass, 2010), 18. 28 University of Ghana http://ugspace.ug.edu.gh effect, one can see truth in this because this was where it all began. There is no doubt that the apostles Paul, Barnabas, Peter and John, all travelled these roads to proclaim the gospel. In fact, Cole says the gospel came at the time when the word could spread much more rapidly and further than ever before because of the availability of road network, global evangelisation took place.88 Cole referred to contemporary technological advancement such as computer chip, telecommunications, satellites and jet travel, as having turned the world into a global village. He says, the world has been shrunk so much that life has changed in radical ways in just a decade. He cites businesses as examples: it is easy to get a sales call from Massachusetts from an India sales person who is in Delhi, selling a product made in Singapore for a company headquartered in London on a telephone manufactured by a company in Japan that is financed by a Sheikh in the United Arab Emirates. This fast trade system is why according to him, the world can be regarded as a small place today.89 As a result of this, people easily get exposed to other religious cultures and the philosophies of life; this leads to relativistic philosophy and “what is true for one person may not be true for the other person”. This philosophical view according to Cole grew during the first century, best summarized in the statement by Pontius Pilate when he posed the question, ‘What is truth?’ to Jesus.90 Mission, Cole says is still an important phenomenon in postmodern time but secondary to relationship. It is now more about a sense of doing good things. Cole maintains that the message of the Kingdom of Heaven in contemporary times best flows on the wings of relationship and that from the onset, it has been on God’s programme. Often, Cole 88 Cole, Church 3.0, 18. 89 Cole, Church 3.0, 18. 90 Cole, Church 3.0, 19. 29 University of Ghana http://ugspace.ug.edu.gh personally, took an informal survey when speaking to a group about spreading the gospel through relationships. He found out how people received the good news. Whether in an anonymous way, or independent of any rational witness.91 He says, people in contemporary times do not take “organized Church” seriously as a place to find spiritual guidance yet ninety-one percent of people have a close relationship with a Christian. He points out one serious challenge of the postmodern time. This is the fact that people are separate from the world and in their sub-culture, they have a difficulty finding out about unbelievers they know personally. Christians, he bemoans visit Christian schools, work for Christian groups and do exclusive shopping at Christian stores, but fail in reaching out to the world. Instead, they send the Church choir to the mall during Christmas periods to sing songs that were already being played over the various loud speakers. He argues that the Kingdom of God is not static; it is a movement which has to flow in the direction it energy moves. Stressing the point that the Church has to move and not to be static, he wants the Church to be careful of the institutional trap by proposing ten mission strategies: Keeping the focus on Biblical priorities. He feels that the Church should avoid placing tradition above the scriptures. In other words, methods and tradition should not be seen as sacred as the scriptures. He cites the Jewish leaders and Jesus as an example; he sees the former attached importance to holy days and other allied ones such as dietary restrictions and circumcisions which the latter did not do. Hence, the Church should avoid prioritizing traditions against the grace of God through Jesus Christ. 91 Cole, Church 3.0, 29. 30 University of Ghana http://ugspace.ug.edu.gh The Church should lead and should not manage. To him, once management is what the people and the leaders feel that they have fulfilled, then organization has turned into an institution. While management keeps to the status quo, leadership brings change and progress. The Church should take volunteers and not employees. Employees create pressure that is difficult to maintain in relation to the level of income, but volunteers do the contrary. The Church should be proactive and not protective. He says establishment of programmes and policies to protect organization and leadership causes the organization to stop being proactive. If this happens, the world becomes a threat and the Church retreats from where it is supposed to cast light. The rest of the strategies include focus on mission, and not money, remembering that leaders are servants, it is all about the presence of Christ and not programmes policies and precedence, staying at the margins not the main stream, remembering that it is about multiplication and not addition and finally, keeping structure flat and lean.92 Cole finally intimates that “it is possible to organize a Church around more organic and reproductive principles without necessarily killing off what we have. We must take steps to transform disciples and empower them from the start to reach their friends, family…. most of all, we need to believe in the Kingdom more than in our own plans and strategies.”93 92 Cole, Church 3.0, 87-89. 93 Cole, Church 3.0, 87-89. 31 University of Ghana http://ugspace.ug.edu.gh E.A. Ayandele, also talking to the theme “External Influence on African Societies” in Africa in the Nineteenth and Twentieth Centuries discusses the effect of missions on Africa. Regarding the effects, he mentions the following: Firstly, like all the scholars, he touches on education. He says the missionaries, apart from evangelism provided classroom education. He makes it clear that education was mostly encouraged in West Africa than anywhere else in Africa.94 As if the missions had no more good to offer, the indigenous people began to see the negative part of their activities as they were very conspicuous. The Christian missionary’s attitudes, according to Ayandele, compared with a Muslim made him to look like an alien. He displayed an air of superiority of everything including his race, religion and the customs and institutions over those of the African. Even his diet, clothing and house were different to the extent that many African chiefs felt threatened by the missionary’s house as it looked like a fort rather than a building intended for peace, loving strangers.95 Aside from this attitude, the missionary displayed class society by separating himself from the people; he even encouraged his guards to imitate him in every way as this will give the impression that they were less African and more Christian. Another unremarkable attitude, which did not promote smooth missionary activity, was the missionary’s notion that the indigenous people’s culture was barbaric; he ridiculed polygamy, tattooing, slavery, bride price and wakes as “unchristian”.96 Consequently, in the opinion of Africans, “all white men were birds of the same feather and they saw them flocking together on many occasions”. For them, the foreign missionary 94 E.A. Ayandele, “External Influence on African Societies in the Nineteenth and Twentieth Centuries,” in Africa in the Nineteenth and Twentieth Centuries Joseph C. Anene and Godfrey Brown, ed. (Ibadan University Press, 1966), 141. 95 Ayandele, “External Influence on Africa Societies”, 135. 96 Ayandele, “External Influence on Africa Societies” 135. 32 University of Ghana http://ugspace.ug.edu.gh preached equality of all men before God yet, this was not portrayed. In the Church, they saw the missionary as a domineering master. This “false equality” he preached could be seen in this context: he preached against love for material things including money but at the same time, his own people concentrated on riches the missionaries preached against. He preached against drunkenness, but the local people saw themselves being “compelled” to exchange their oil and elephants’ teeth for liquor. When the local people expressed fear for evil spirits such as witchcraft, the missionaries ridiculed them for being superstitious and instead asked them to have faith in the potency of prayer to God. Ayandele says the African expected something concrete from the missionaries to allay his fear instead of a prayer to an unseen God.97 It is clear from his argument that the missionaries had not come to African to engage in partisan politics. Sadly, from the look of things, some of them showed signs of political ambition thereby incurring the displeasure of the traditional authorities. He cites Egbas of Nigeria as regretting over patronizing the missionaries. In the nutshell, the missionary can be described as political disturbers or precursors of European imperialism.98 This suspicion of European missionaries by the African chiefs had gone beyond West Africa; the phenomenon existed in Central, Eastern and Southern parts of Africa. Ayandele points out a classical example involving Mzilikazi of Matabeleland and Robert Moffat of London Missionary Society. It is said that, the two became friends but later Mzilikazi the chief regretted their friendship. The reason was that, the traders who were certainly not indigenes came to seize his lands and sovereignty through Robert Moffat’s plans. No doubt, the Africans viewed the missionaries as channels of European imperialism.99 97 Ayandele, “External Influence on Africa Societies” 135. 98 James B. Wolf, Africa Today (Indiana Press, 1974). 81-83 99 Wade Clark Roof, World Order and Religion (State University Press, 1991). 25 33 University of Ghana http://ugspace.ug.edu.gh Ayandele unearths the fact that the Christian Church was initially a group of people without worldly ambition; indifferent to all distinctions of rank and other related ones, proclaiming with zeal and the equality of all people for whom Christ died. On the contrary, in the cause of the scramble by the British Empire, Protestant Missionaries intentionally made sure that the Kabaka of East Africa became part of the British Empire. Consequently, the chiefs and their citizens became divided into pro-British and pro-French factions. In short, it was through the struggle of the missionaries whose fundamental aim was mission devoid of politics that the territory of Nyasaland (now Malawi) was subsumed into British Empire and Portugal to annex the area to Mozambique.100 Ayandele does not only showcase the negative attitude displayed by the missionaries; he showed the positive side too. The missionaries’ activities whipped up the interest of African people to rise against colonial rule. He says even though the missionaries did not engage in open political argument with the colonial authorities, they taught the Africans the art of reading and writing. The Africans started to interpret the Bible in a way that fanned the nationalistic spirit for political autonomy; the idea or the doctrine of brotherhood of all men and equality of all races as read in the Bible opened their eyes to see the opposite of what the European missionaries preached. This informed their decision to justify the action of the Westerners as unscriptural. For instance, Psalm 68 verse 1 which says “Ethiopia shall stretch forth her hands unto God” really served as a catalyst and whipped up their nationalistic feelings for self-rule. The Psalm in question became a pathfinder to the fact that “Ethiopia would at some future date become the guiding star of the world. This indeed was the origin of African Ethiopianism in particular. Actually, the 100 Nah Dove, Afrikan Mothers: Bearers of culture, makers of social change (State University Press, 1998). 28 34 University of Ghana http://ugspace.ug.edu.gh consecration of Samuel Ajayi Crother as the bishop of Niger territories also completed Africanisation of the Niger mission and heightened self-rule enthusiasm of Africans. Ayandele asserts that, missionary activities of the Western world has awakened the African consciousness of Africans; they also affected the cultural life of Africans even though the African refused to share the belief of their European leaders that until they were Europeanized, they could not be true Christians. They held to their belief that they could still be genuine Christians if they were not Europeanized.101 1.7 Methodology and Methods of Data Collection The research design adopted both qualitative and quantitative research methodology to study and examine the topic. Data was gathered from both primary and secondary sources. Primary sources included material from Evangelical Presbyterian Church Ghana and Avatime Traditional Area archives; foreign, national and local documents were used for the research. Relevant portions of agendas and recorded minutes covering the Synod and of EPCG General Assemblies were made use of. Newsletters, lectionaries and Yearbooks of the church were of used. Apart from critical observations of things, the researcher made use of relevant text books as secondary sources. Some dissertations and theses were used too. Interviews were conducted for various focused groups who were both Christians and non-Christians in Avatime with the view of eliciting scientific facts for the study. I also interviewed 80 people who were made up of 28 Christians (19 males and 9 females), 12 Muslims (5 males and 7 females) including an Imam, and 30 Traditionalists (all males). 101 Ayandele, “External Influence on Africa Societies,” 143-144 35 University of Ghana http://ugspace.ug.edu.gh 1.8 Scope of the Study The study covers some relevant issues in the missionary enterprise of the EPCG in Avatime from 1882, when Bremen Missionary activity officially took off, up to the 1940s when the last Bremen missionary left the area.102 Avatime comprises seven villages namely, Vane (the paramountcy), Amedzofe, Dzogbefeme, Biakpa, Gbadzeme, Dzokpe (Old Town), Dzokpe (New Town) usually referred to as one community and Fume. 1.9 Organization of the Study The first chapter serves as an introductory background to the core of the research. The statement problem, aim/objective of research, research questions, theoretical framework, literature review and scope of study are all contained in Chapter one. The history of the people of Avatime and that of the missionaries under consideration serves as the focus of the second chapter. The chapter brought to the fore who the local people were when the missionaries met them at the time. Few remarks were made about their place of origin, and how they arrived at their present location. The discussion highlighted the people’s political, social, economic cultural and religious life during the pre-Bremen missionary era. The third chapter touched on the socio-economic and religio-cultural activities of the missionaries. It emphasized the impact their activities had on the local people. Chapter four shed light on data collection and analysis based on the interviews and observations. 102Ansre, Evangelical Presbyterian Church, 96. 36 University of Ghana http://ugspace.ug.edu.gh The fifth chapter presents a summary of the study, conclusion of the findings and makes recommendations. 1.10 Relevance of the Study It is anticipated that this research would add to the ongoing academic discussions on the Missionaries’ activities in indigenous African societies. It would also provide fresh insight into the effects of mission in Ghana in general and Avatime in particular. The research is significant in supporting how Christian mission had been done in the years past and its attendant changes that have taken place as well. 37 University of Ghana http://ugspace.ug.edu.gh CHAPTER TWO HISTORY OF AVATIME (FROM 1750 ONWARDS) 2.1 Introduction History, according to Hutton Webster, is the search for any kind of knowledge, including critical investigation of either nature or man. He views history not as a mere narrative but as an account of what man has thought, said or done from the beginning of existence on earth.103 It is a historical fact that, all tribes and national groups have in one way or the other engaged in some form of religious practices. The groups have at different times and places devised various approaches to engage power(s), which they believe, control human life and destiny. In fact, some societies believe in several spirits and many gods although some recognize only one deity. Notwithstanding, all of them believe in the existence of a powerful entity, which understands and governs the mysteries of life that are beyond human understanding and control.104 2.2 The Origin and the Identity of the People of Avatime It is a fact that when people live and work together, they create a way of life. Against this backdrop, Webster says culture is not innate; it is a product of man’s associational life. He sees culture as a phenomenon that gradually accumulate and is then transmitted to members of the social group.105 103 Hutton Webster, History of Civilization (Boston: D. C. Health and Company, 1940), 3. 104 Obianim, Eʋe Kɔnuwo, 94. 105 Webster, History of Civilization, 8. 38 University of Ghana http://ugspace.ug.edu.gh In general, the people of Avatime have a lot in common with other tribes in Ghana, and the Eʋe in particular. They have adopted the Eʋe language as their second language whilst maintaining their mother tongues.106 Avatime is about 40 kilometres from Ho, the Volta Regional capital, on the North-Eastern mountain range running from Aburi across the Volta to the Republic of Togo. The Avatime hills and valleys, from which the Gemi Mountain juts out, provides one of the most beautiful sceneries in the whole of Ghana.107 There is no certainty as to the meaning of the name Avatime. According to traditional sources, the name Avatime is derived from the words ‘Avati wo me’ which literally means ‘war divided them.’ The same words ‘Avati wo me’ could also mean ‘war has run after them.’ It is certain however that the people split up into various groups in the course of their onward movement from their original place to their present location. It is believed that, it was not all the people who left the original place that are here in contemporary times due to other factors such as wars and internal wrangling. Thus, many have accepted the literal meaning ‘war has run after them’ as more plausible. Again, there is no certainty as to the exact time the people of Avatime arrived at their current location because their forefathers were illiterates. However, almost all the seven towns which make up the Avatime traditional area have had about nine chiefs enstooled since their arrival. The simple calculation based on this and on their average period of reign suggests that, they might have arrived at their present location approximately in mid- 18th century, which is 1750. 106 Ganusah, Christ Meets the Eʋe-Dome, 3; S.A. Motte, Mia Denyigba (Accra: Bureau of Ghana Languages, 1968), 9. 107 A documented speech on the outlines of the history of the Avatime, read on the occasion of the purification of the stool of the Paramount chief of Avatime in March 1969 by J. K. B Adzotor. 39 University of Ghana http://ugspace.ug.edu.gh It seems more reasonable that they might not originally be part of the Ewe, as their customs, traditions and laws seem not to be quite different from that of the Ewes. Their language, customs and institutions tilt towards that of the Akan and the Ga.108 Although scholars have clearly established that, the Akan entered Ghana from the North, the people of Avatime on the other hand claim that they came to Ghana from the East and consider somewhere near Benin in southern Nigeria as their original home. This means that they could not have been part of the Akans. Probably, the people of Avatime arrived in Ghana late, that is, at a time when most tribes and ethnic groups have already settled in. This is most likely the reason why people from Avatime refer to themselves as ‘Kedeane’ which means ‘late comers’. This possibly means that they settled at their current place not long after the Ewes, among whom they found themselves.109 The first home of the people according to oral tradition was Ahanta in the Western Region of modern Ghana. From there, they left for Ada or Gbugbla in the East, which is located in the Greater Accra Region of Ghana. They were said to have split into three main groups namely the Gafe, who are currently in the republic of Togo, the second group was the people of Agotime in the Volta Region of Ghana and the third, the people of Avatime.110 The people went through Matse after leaving Agotime where the second group is permanently settled. On their arrival in the hills of Avatime, they met some Guans, referred to as the Bamakli who had settled there by 1350. These Bamaklis are believed to be the 108 Excerpts from a speech delivered by J.K.B. Adzotor, the first headmaster of Avatime Secondary School in 1969 on the occasion of the purification of the stool of the paramount chief of Avatime Osie Adzatekpor VI. 109 Excerpts from a speech delivered by J.K.B. Adzotor, the first headmaster of Avatime Secondary School in 1969 on the occasion of the purification of the stool of the paramount chief of Avatime Osie Adzatekpor VI. 110 Excerpts of a speech from J.B.K. Adzotor in 1969 at Avatime (Vane) 40 University of Ghana http://ugspace.ug.edu.gh remnants of the Stone Age. They were fierce-looking and forcefully resisted the people of Avatime. After a long period, they were tactfully evicted and were subsumed into the people of Avatime whose military strength gave them an upper hand. The Bamaklis were later known as Bayaa; they are believed to have been distributed among the seven communities in the traditional area111 in order to prevent them from fomenting trouble for the future generation. Oral tradition also has it that the people of Avatime, on leaving Matse arrived at their current location in three groups. The first group consisted of the Amedzofe and the Gbadzeme and they are known as the Benepe. The second group comprised of the Biakpa, the Fume and the Dzokpe and they are altogether called the Bayava; and the third group, which was made up the Vane and the Dzogbefeme, are collectively called the Vane named after the traditional capital and paramountcy of Avatime.112 Furthermore, tradition has it that after the Avatime had settled down their kings founded a formidable empire that extended to some parts of the modern Republic of Togo as far as the boundaries of Akporsor in the north. If indeed, this tradition was true, then the kings of Avatime had achieved a feat almost to the level of the Asante in Ghana, Oyo in Nigeria and Dahomey in the Republic of Benin.113 111 Excerpts of a speech from J.B.K. Adzotor in 1969 at Avatime (Vane). 112 Excerpts of a speech from J.B.K. Adzotor in 1969 at Avatime (Vane) 113 Excerpts of a speech from J.B.K. Adzotor in 1969 at Avatime (Vane) 41 University of Ghana http://ugspace.ug.edu.gh Figure 1: The map of Avatime as of 2011 42 University of Ghana http://ugspace.ug.edu.gh 2.3 Political Life The people of Avatime established a political system in their respective communities to serve in leadership roles and to finding solutions to their problems. Family groups who were related came together to form larger circle called clans. Hence, the power to rule a clan usually resided in a chosen family mandated to govern. It was out of two and sometimes more families that a candidate is chosen to occupy the stool and to exercise royal function over a clan. The chief often had elders who served as advisors. These elders had the power to act on behalf of the chief. Each community in the traditional area had its own chief, and in some instances, he exercised veto power. There was the idea of sharing authority at the clan level that gave the paramount chief the mandate to handle hydra –headed conflicts within the traditional area. However, Adza Tekpors (paramount chief of Avatime) had to be extra cautious to know what happened at the lower level among his divisional chiefs in order to keep peace. Without this approach, frequent instability would be the order of his reign.114 The traditional governance system is based on the administration of the chiefs and elders, (men and women) supported by the youth (Sɔhe1wo or the Asafo). Just like all the political structures in Avatime, four politico-military structures were put in place: the people of Dzogbefeme hold the front wing position; the people of Amedzofe and Gbadzeme only fill the right wing role whilst the people of Biakpa, Fume and Dzokpe occupy the left wing position. These aforementioned communities continue to protect Vane Osie Adzatekpor’s (Overlord of Avatime) paramountcy in times of war and other crises. At Vane in particular, 114 Okatsie Dedume, interview granted the researcher on 23rd March, 2017. 43 University of Ghana http://ugspace.ug.edu.gh it is Okusie Akoto who is the Megbefia also known as Du`udzɔfia or loosely put the Defence Minister for Osie Adzatekpor.115 Added to these political offices are those of : ŋgɔfia who is next to the Paramount Chief in Avatime Traditional Area. His role in war was to captain the warriors. During wars, he was the first to be consulted. It was his duty to first fight the approaching enemy with his men. The ŋgɔfia is always seated behind the Paramount Chief whenever they sit in state.116 Ðusimefia acts in the absence of both the Paramount chief and the ŋgɔfia. He also serves as the right wing of the Paramount chief by sitting on the right hand of the Paramount chief117. The Osie Benkunhene is the fourth in the political rank. In battle, he had to take the left file or role and in state, he occupies the left-hand side of the Osie. 118 Megbefia as the name suggests occupies an important place too. His office has to do with keeping security in the entire traditional area during the absence of the Osie or the paramount chief especially during war time. His position is a strategic one in the sense that, he ensures the state is not caught unaware by an enemy’s attack. Dzogbↄnↄfia is responsible for hosting and feeding guests on behalf of the Paramount chief. He only fights when he is attacked. 115 Mr. Moses Addo, a Centenarian at Avatime, Vane, interview granted the researcher, May 20, 2017. 116 Sam J. Obianim, Eʋe Kɔnuwo (Accra: Sedco Publishing Limited., 1990), 55. 117 Obianim, Eʋe Kɔnuwo, 56. 118 Obianim, Eʋe Kɔnuwo, 56. 44 University of Ghana http://ugspace.ug.edu.gh The chieftaincy institution according to Obianim has been adopted from the Akan by the Eʋe .119 This means the other non - Eʋe particularly the Avatime might have also done the same as they have co – existed with the Eʋe for a very long time now. 120 Figure 2: Osie Adza Tekpor III, the Paramount chief of Avatime sitting in state at the arrival of the Bremen missionaries in Avatime. 2.3.1. Socio – Economic Life In Avatime, the family is the foundation of social organization with its immeasurable influence over individual members. The people of Avatime practice the patrilineal system inheritance.121 119 Obinim, Eʋe Kɔnuwo. 57. 120 Obianim, Eʋe Kɔnuwo. 53. 121 Okatsie Dedume, interview granted the researcher on 23rd March, 2017 45 University of Ghana http://ugspace.ug.edu.gh Generally, married women are not considered as members of their husband’s family; they continue to be part of their own family. Until Christianity made inroad into the traditional area, the indigenous religion did not limit the number of women men could marry. Therefore, the clans consisted of various families that had a common ancestry. Families who separate from their clan members due to better life opportunities elsewhere or even a misunderstanding between some of the clan members still regarded themselves as associated with the clans they are separated or away from since they are all descendants of a common ancestor122. Avatime has a social structure; apart from women, men and children, the social structure is also divided into: the chiefs and elders, the wealthy and ordinary citizens. 123 The chiefs were the pre-eminent in the entire society followed by their elders. The wealthy people are also treated almost like chiefs and elders since they owned many slaves, concubines, mortgaged people (who would gain their freedom provided they worked for it or else their relatives would be forced to pay for their release) and many others. The wealthy men used to transport slaves from Hausa land. They were usually held in high esteem by both the “ruling class” and the ordinary citizens.124 The wealthy people who occupied the middle class of the community used to serve as a “pressure group” on behalf of the ordinary citizens in terms of advocating against bad laws on the part of the ruling class or the chiefs and elders. 125 The masses formed the third class or ordinary citizens. They formed the working class with farming as their main occupation. This group consist mainly of the youth and they 122 Okatsie Dedume, interview granted the researcher on 23rd March, 2017. 123 Obianim, Eʋe Kɔnuwo, 11. 124 Obianim, Eʋe Kɔnuwo, 12. 125 Obianim, Eʋe Kɔnuwo, 13. 46 University of Ghana http://ugspace.ug.edu.gh did not wield much power. However, it must not be assumed that the people at the lower levels of the social ladder enjoyed no privileges. They commanded respect for their contributions126 and were able to mobilize themselves to fight in wars or to support each other during social functions such as funeral celebrations.127 Based on their agarian background, land is an important commodity in the community. To them, land is an important God given property for collective use so no individual owned land; the community owned the lands and clans managed them. Usually, it was the 5ometatɔ who was considered the “master” of the soil; he was also regarded as priest of the family or clan and administrator of the land. It is important to note that, despite the position of the Osie as the Overlord of the traditional area, he could not dispose any clan of its land without the agreement of the family heads.128 During the farming season, falling trees followed by burning of the underbrush cleared the land. The farmers considered the ashes as manure; they were in turn prepared for planting with the use of local tools. Seeds were sowed on bare land, mounds or embankments that were thoroughly prepared. Frequent weeding was necessary in order to prevent the young plants from being trampled upon or choked. Brown rice, the staple food of the people in addition to cassava, yam, palm fruits, fruits vegetables were cultivated. Harvest time is naturally a busy period: rice was traditionally threshed; yam is stored in barns and cotton spanned into thread.129The main occupation of the people in the south or coastal area at the time was fishing but Avatime during this period was mainly noted for shallot and rice farming.130 They kept domestic animals too; goats and sheep, fowls and others were raised. 126 Okatsie Dedume, interview granted the researcher on 23rd March, 2017. 127 Obianim, Eʋe Kɔnuwo, 13. 128 Okatsie Dedume, interview granted the researcher on 23rd March, 2017 129 Okatsie Dedume, interview granted the researcher on 23rd March, 2017 130 Obianim, Eʋe Kɔnuwo, 181. 47 University of Ghana http://ugspace.ug.edu.gh Trading included the barter system. They maintained commercial contact with other people in order to secure the things they did not produce. Business used to boom so much at Dzokpe in Avatime as it attracted many traders from near and far like Ve, Tafi, Logba, Akpafu Kpandu, Vakpo, Anfoega, Kudzra and Kete-Krachi. The market in question was also noted for the selling of slaves from Krachi and Hausa land.131 Pre-Bremen mission era saw artisanry as an important economic activity. Avatime’s craftsmen had remarkable knowledge in basketry, pottery, wood work and others. Okatsie Dedume agreed with Obianim that the people of Avatime were skilled in the weaving of traditional cloths. They were also experts in sewing a kind of dress known in Eʋe as ‘adewu’ for sale. They named the material from which the dress was sewn as ‘aʋaeva’.132 They might have been sold and bought with cowries called “hotsui” in Eʋe, which the Europeans brought to West Africa. Cowries were replaced with minted coins and notes as legal tender as we have them today. After their use as legal tender, many people including the people of Avatime used the cowries for decoration on occasion of childbirth.133 Various art works and crafts such as blacksmithing, weaving, basketry, weaving of fish trap, pottery and sculpture were in practice134 before the Bremen Missionaries arrived in the land of Avatime in 1873. 2.3.2 Religio–Cultural Life. Indeed, until the period of the Western missionaries’ encounter with the people under consideration, the greater majority of them engaged in practices of AvTR. There is no doubt that the Avatime, engaged in ancestral worship. They also believed that the spirit of their ancestors had unlimited power to control every facet of their life. Not only were the 131 Obianim, Eʋe Kɔnuwo, 181. 132 Obianim, Eʋe Kɔnuwo, 177. 133 Obianim, Eʋe Kɔnuwo, 179-180. 134 Obianim, Eʋe Kɔnuwo, 176. 48 University of Ghana http://ugspace.ug.edu.gh spirits of their ancestors venerated, but also similar worship was held of spirits that dwelt on the family land, in the trees, water bodies and rocks in the community of the kinship group, and in the sky above the people. Owing to the nature of the indigenous religion, the priests were the “pater familia” of the families. These heads of the families also acted as spiritual heads of the family. Being the oldest living members of the families, the family heads were regarded as possessing the prerogatives of the ancestors. Consequently, they had authority over the family lands, water bodies and other property. The family heads used to commune with the spirits of the ancestors and natural forces in their immediate neighbourhood. They therefore, had the power to conduct ceremonies of worship. Like other religions, which have either temples, synagogues or shrines, the AvTR had physical structures set aside for the purpose of worship. One can still see holy objects such as consecrated pieces of wood, rock, metal, clay statutes and occasionally bones of the dead, probably victims of war at their places of worship.135 God, the Supreme Being, is the centre of the culture of the people of Avatime. The AvTR refer to God as “Ayapɛ”, since he is believed to live in “ayɛ” or in the sky.136 In Avatime traditional area, Aklama known otherwise as Esobola is believed to be a guardian spirit that gives security to a person. That is why Aklama is sent along with a human being into the physical life to serve as a person’s spiritual guide. Hence, when a person is involved in a vehicular or natural accident (such as being hit by a falling tree or when one experiences a snakebite) but survives it, the person’s hair is shaved in addition to wearing white clothing before interacting with well-wishers on a fixed day137. Apart 135 Okatsie Dedume, interview granted the researcher on 23rd March, 2017. 136 Ganusah, Christ Meets the Ewe-Dome, 20-21. 137 Ganusah, Christ meets the Ewe Dome, 27. 49 University of Ghana http://ugspace.ug.edu.gh from this, the people of Avatime also engage in the consultation of oracles; the important place of the gods / goddess cannot be over emphasized among the people of Avatime. Pre- Christian Avatime put in place some mystical-spiritual device to check religious and moral corruption.138 This device is called “akanyinyi” or consultation of oracle in Ewe. There are various kinds of these oracles, namely, “amidzodzoekanyinyi”, “anyade”, “amlatekpokanyinyi”, “dzomezozokanyinyi” and “koklozidadakanyinyi”. At Amidzodzoekanyinyi’s oracle, a suspect of any evil deed is made to prove his or her innocence by putting his or her hands in hot oil in a pot placed on fire. The suspect ceases to be innocent if his hand gets burnt by the heated oil. On the other hand, with Anyade, the suspect of any evil deed is given a calabash with water. The water contains the tail of a cow (usually used by medicine men). The suspect is asked to wash his /her face with the water in the calabash; when the person’s face itches terribly after this act, he or she is declared as the accused. At the shrine of the oracle Amlatekpokanyinyi, a suspect of crime or any wrongdoing has a metal-like tool removed from fire and placed on his/her faeces after the medicine man has tried it on his own faeces. When the suspect’s faeces develops severe blisters as a result of the burns from the heated metal, he/she is also declared guilty. Also, at Dzomezozokanyinyi’s oracle, a crime suspect is asked to walk through fire set up by the medicine man. If he/she walks through the fire unscathed, he/she is declared innocent. Lastly, during a visit to Koklozidadakanyinyi to find out if a suspect is guilty or innocent of a crime, the medicine man hits the ground with an egg of a local fowl139. If the egg breaks after hitting the ground, the suspect of a crime is pronounced guilty.140 138 Obianim, Eʋe Kɔnuwo, 101. 139 Obianim, Eʋe Kɔnuwo, 100-101. 140 Ted Nelson Adjakpey, The Faith of our Fathers: From Tradition to Christ (Roma: Tipografia Olimpia, 1982), 37-38. 50 University of Ghana http://ugspace.ug.edu.gh The gods/goddess, the ancestors and other spirit beings were considered as protective and welfare agents, even though sometimes they were destructive.141 They were held in high esteem but if they are too destructive, for example by killing innocent children, the devotees could abandon them. A case in point was the people of Have Etoe near Kpando in the Volta region who abandoned one of their gods for becoming extremely destructive. 142 Chieftaincy has always been an important institution among the people of Avatime even after Christianity was introduced to them. Before the advent of the BRE the people of Avatime had learnt the art of chieftaincy during their interaction with the Ahantas and during the Asante - Eʋe war in Avatime near Gemi mountain. 143 Around this time, nothing clearly had been mentioned in relation to the challenges kingmakers were faced with when destooling a troublesome chief; unlike now when an estranged chief could sue the kingmakers. During the pre – missionary era, a mischievous chief could be easily destooled once the kingmakers and the people agreed to destool him. If they succeed with the destoolment process, it does not end there. The destooled chief would bathe with some herbs which is spiritually potent to “cleanse” or reverse the state of the chief to that of an “ordinary man”. After these rites, the spirits of the ancestors, the power bequeath to him by virtue of his position and the spirit of the stool would all depart from him.144 The essence of religion and spirituality was widespread in dealing with the issue of chieftaincy; it could not be done without resorting to the AvTR and its spiritual manipulations to ensure security and peace.145 141 Ganusah, Christ Meets the Ewe-Dome, 21. 142 Ganusah, Christ Meets the Ewe-Dome, 21. 143 Obianim, Eʋe Kɔnuwo, 52. 144 Obianim, Eʋe Kɔnuwo, 51. 145 Obianim, Eʋe Kɔnuwo, 52. 51 University of Ghana http://ugspace.ug.edu.gh John Mbiti is right in saying Africans are notoriously religious.146 Even the celebration of funerals were replete with contacting the gods, the spirits and ancestors. These beliefs, practices and ceremonies were part of the nature of the religion of the people of Avatime. In many parts of Africa, the size and importance of funerals differ according to the status or age (be it a child, an adolescent or adult) of the deceased. Funeral rites were elaborately organized in the pre-Bremen era to ensure sacred duty on the part of the living. They were performed to attest to the fact that, the souls of the dead, still lives on spiritually because the dead played significant roles in the lives and activities of family members who are alive. The dead in Avatime were interred at the family grounds; sometimes in rooms and in community cemeteries. Burial period depended on the schedule of the family leaders; it could be held few days/weeks after death or even after some months. Most importantly, the casket is not to be completely closed if “journey gifts” were not given to the dead.147 Funerals of chiefs might involve the selection and installation of the heir-apparent and sometimes, there is pomp and pageantry at such funerals. Generally, funerals were accompanied with feasting to comfort the bereaved relatives.148 Funeral rites are performed for the dead as a way of showing the last respect for the departed loved ones in Avatime. It is also a means of ensuring the dead are accepted into the fold of the departed (from the same community) in the other world. Besides, the rites are performed to bring consolation or comfort to the bereaved family. In other communities, bereaved members including parents usually dress in white or black depending upon the status of the person and the how the person died (be it natural or accidental). For example when infants die, 146 John S. Mbiti, African Religions and Philosophy (Oxford: Heinemann Educational Books Ltd., 1969), 1. 147 Okatsie Dedume, interview granted the researcher on 23rd March, 2017. 148 Mbiti, African Religions and Philosophy, 114 – 115. 52 University of Ghana http://ugspace.ug.edu.gh they are not mourned or given elaborate funerals149 because they are not old enough to deserve full funeral rites to be performed for them. In contemporary religio – cultural life of Avatime, tremendous changes have taken place. For instance, in Avatime today, every social function has been reformed to portray or suit Christian principles150. In the case of burial of chiefs, Obianim makes it clear that there is a difference between that of pre – missionary era and that of the present day. One difference is the ritual killings associated with the death and burial of pre – missionary chiefs which have been outlawed151. Those who were made to journey to the hereafter with the dead chiefs then were their wives, a number of servants, both male and female. Coupled with these was the fact that their resting places were not known to the “public”.152 However, nowadays, the clergy are given the opportunity to officiate at the burial of the chiefs who are usually Christians. Just as some ‘barbarians’ in Europe came to respect what could be described as acceptable in Roman civilization and turned away from paganism to Christianity,153 the people of Avatime also had their culture which guided their world view, but they changed their ways and accepted the idea of ‘Christendom’154. Christian commitment is not limited to the past as the people of Avatime have continued to show their unshakable loyalty to Christ who visited them unofficially in 1873.155 149 Ganusah, Christ Meets the Ewe-Dome, 30. 150 Ganusah, Christ Meets the Ewe-Dome, 86f. 151 Obianim, Ewe Kɔnuwo, 35. 152 Obianim, Eʋe Kɔnuwo, 35-36. 153 Batten, Tropical Africa in World History, 8. 154 Batten, Tropical Africa in World History, 8. 155 This year marked the Avatime indigenous initiative in proclaiming the salvation history by courting inter – faith encounter that generated into misunderstanding. Dzokpe then became the next port of call in the same year. 53 University of Ghana http://ugspace.ug.edu.gh 2.4 Conclusion Avatime Traditional Area is about 36.8km North West of Ho, the capital of the Volta Region. The Avatime hills and the valleys within which Gemi juts out is a beautiful scenery. It is not clear when the people of Avatime arrived at their present location but calculations based on various narrations by the ancestors suggest that they might have arrived around the mid-18th century. It seems fairly clear that the people were originally not part of the Ewe tribe; for their customs, laws and language resembled that of the Ga and the Akan, than of their present neighbours, the Ewe. Tradition has it that the people arrived from the East in three groups namely Amedzofe and Gbadzeme being the first, Biakpa, Fume and Dzokpe being the second group and the third being Vane and Dzogbefeme. The most decisive factor for the development of Avatime is its geography. 54 University of Ghana http://ugspace.ug.edu.gh CHAPTER THREE BREMEN MISSIONARIES’ SOCIO-ECONOMIC AND RELIGIO-CULTURAL ACTIVITIES 3.1 Introduction The Bremen Missionaries’ activities fell within the general mission plan of the Christian missionary societies in the 19th century in West Africa. Like the Basel Mission, who were the first active mission to start missionary work in the Gold Coast in 1828. The Bremen Mission commenced work, east of the Volta River (now Volta Lake) in 1847. The great commission of Jesus Christ might have been the objective of the Bremen missionaries. Just as Jesus Christ commissioned his disciples to go out to the unreached, they also went out of their comfort zones to the non-Christian area in West Africa to spread the Good News. The Bremen missionaries, unlike secular travellers and merchants, never thought of the Africans as people interested in practicing head hunting, cannibalism, infanticide, polygamy and black magic. They also never had the idea that Africans were uncivilized, poor and backward; nor live in primitive mud huts, wore few clothes, ate strange foods and were exposed to deadly diseases because they were inherently inferior. They did not look down upon the indigenous people they were there to evangelise; they showed respect to the traditional leadership of the people.156 They came to Avatime in particular with the view of promoting the values of the people and discouraging the negative ones. They chose to come to Amedzofe, one of the towns in Avatime because of its cool and healthy climate which was rare in the then Trans Volta Togoland. 156 Anthony H. Richmond, The Colour Problem: A Study of Racial Relations (Harmondsworth, Middlesex: Penguin Books, 1955), 243; Ganusah, Christ Meets the Ewe-Dome, 47-48. 55 University of Ghana http://ugspace.ug.edu.gh According to Emmanuel Asante, all areas of life are responsible to God157. It is therefore no wonder that the Bremen missionaries deemed it fit to pursue the development of other aspects of life in addition to the spiritual. 3.2 Praeparatio Evangelica Mission as found in the New Testament involved support-giving as and when the need arose. For instance, when the Church appeared to be in a dire need of material support, the apostle Paul appealed to the Church of Antioch of Syria to help them; and he helped in carting the goods to Jerusalem (Acts 11: 2-30). A similar situation arose in Avatime when some early Christians appealed to Bremen missionaries resident at Ho at the time to come to their aid to propagate the word of God so as not to kill the initiative of the two earliest indigenous missionaries. While the assistance from Jerusalem was a material one, that for the Avatime early Christians was both material and spiritual.158 Against this backdrop, it is recalled that a group of Christians including Emmanuel Tsikor and Joseph Tawiah of Avatime were the earliest Christians to enjoy the response from Ho.159 It is not clear as to whether the initial help that the people of Dzokpe gave to Matthew Seeger and Jacob Spieth when they asked the local people about whether Amedzofe was inhabited or not.160 The rapid response from the missionaries to the invitation of the local Christians probably was due to the fact that, delay on their part could give way to missionaries of other Missionary Societies to ‘capture’ the area.161 This could be possible because the Basel missionaries had a fair knowledge about the Trans Volta Togoland.162 Through the efforts of the Bremen missionaries, an appreciable number of local people had converted. One of 157 Emmanuel Asante, Stewardship: Essays on Ethics of Stewardship, 77. 158 Debrunner, A History of Christianity, 207. 159 Debrunner, A History of Christianity, 207. 160 Adinyra et al., Amedzofe Ewe Kristo Hame, 3; Debrunner, A History of Christianity, 207. 161 Adinyra et al. Amedzofe Ewe Kristo Hame, 4. 162 Ganusah, Christ Meets the Ewe-Dome, 35. 56 University of Ghana http://ugspace.ug.edu.gh them was Tsiamiga Komladzei (the chief linguist of Osie Adza Tekpor III). His conversion was said to have taken place through a sermon based on Matthew 11:21. It is also said that, the sermon of the white missionary coincided with some challenges the linguist was facing. He became the first convert at Vane and expressed his joy of being a Christian through a letter he wrote to his first child, Yao Agbotsu; he said he had seen the light and that he was once in darkness but crossed over to the Almighty God.163 At Biakpa, in Avatime, the first Christians namely, Cornelius Gbegbe Amrago, Matthew Abutiate and Solomon Gbegbe Amrago behaved just like Emmanuel Tsikor and Joseph Tawiah, who studied at the feet of Bremen missionaries at Mayera and Abokobi near Accra. Being the first two earliest Christians in Avatime, they found it difficult to win the local people to Christ because of the deep faith in the local deity, ‘Ayamapor’. 3.3 Beginning of the Bremen Mission work It is clear that before 1889, when the Bremen Mission’s enterprise officially took off, two North German Bremen missionaries Revds. Matthew Seeger and Jakob Spieth visited Amedzofe. This visit in 1886 was through the information they received at Dzokpe from one Jacob Anku, a Christian convert from Gbadzeme who already had contact with the Basel Missionaries at Mayera near Accra164. Anku on his return home built a cottage outside Dzokpe and named it Jerusalem; it was here that the two missionaries saw the mountain Gemi far off and leant that people were living there and the place was accessible by foot-path. Thus, they set off through Gbadzeme. The missionaries commenced operations in 1889, and the first missionary to officially start work was Rev. Matthew Seeger with his wife Eunice Seeger. They came to Amedzofe by 163 P.G. Komladzei et al, Vane-Avatime Evangelika Presbiteria Hame ŋutinya %e 75 Yubili Ŋkekenyuie: 1902-1977 (Ho: E.P. Church Ltd; 1977), 8-10. 164 Dzegblor et al, A Brief History of Amedzofe, 69. 57 University of Ghana http://ugspace.ug.edu.gh a foot-path from Akome on December 14, 1889. The route they took had been described as “along a precipice below which was a deep abyss”165. This experience might have compelled Mrs. Seeger to write in her diary, “the path at one time was at the edge of a dangerous and frightening precipice on which a slip of foot could mean certain death”166. She was quick to add that “our kind native porter held my arm, pushing me up the slope at times and other times dragging me slowly down”167. According to what she wrote in her diary, the Seegers arrived at their destination on a Saturday, for she wrote on the following day, which was a Sunday that “Oh what a pity! Today is Sunday and at home church bells are tolling, and people hurrying to church. Here we are, forlorn, in the midst of people, a lot of whom are sitting in their shades of trees in the village centre, without any sign of Sabbath about them”.168 As indicated earlier, Dzokpe was where Seeger and Spieth made their journey from, for the first time in 1886. Already, Dzokpe had a trace of Christianity through contact with Basel missionaries but later the few early Christians attached themselves to the Bremen Missionaries at Ho. This was probably due to the under listed reasons: Dzokpe was closer to Ho than Mayera and Abokobi in present day Greater Accra Region. They might have also been mastering the Ewe language by that time and they believed that they were Christians irrespective of the denominations.169 The first missionary dispatched from Ho to Dzokpe to be over seeing the Christians was Rev. H. Fisher; he shuttled between Ho and Dzokpe. The history of Vane, the paramountcy 165 Dzegblor et al, A Brief History of Amedzofe, 70. 166 Dzegblor et al, A Brief History of Amedzofe, 70. 167 Dzegblor et al, A Brief History of Amedzofe, 70. 168 Dzegblor et al, A Brief History of Amedzofe, 70. 169 J.A.K. Agudu et al, Dzokpe Evangelika Presbiteria Hame la 5e %e 100 Ŋkekenyuie: 1876-1976. (Ho: E.P. Church Ltd.1976), 9-10. 58 University of Ghana http://ugspace.ug.edu.gh of Avatime traditional area is not too different from that of Dzokpe. They also had contact with the Basel Mission; three men, natives of Vane by name Samuel Newell, Andreas Akpakli and Yohannes Nuga170 were in Accra and Anlo before returning home. Samuel Newell then became the first Avatime man to be ordained by the Bremen Mission171. Vane mission had to come under Amedzofe pastoral area from 1899-1906; Dzogbefeme was later attached to Vane and a teacher was posted there in 1933172. Like Dzokpe, Gbadzeme and Vane, Biakpa also had missionary contact with the Basel Mission earlier than Bremen Mission. Cornelius Gbegbe Amrago was mentioned as having travelled to Abokobi too where the Basel missionaries were settled and working. He was converted, baptized and confirmed. Like Jacob Anku at Dzokpe, he moved out of his father’s house and settled at a quiet place at the outskirt of Biakpa called Kpekpi and nicknamed by the people “Gbegbekofe”. On teaming up with Mr. Matthew Abutiate who also had training with the Bremen missionaries at Amedzofe, they embarked on serious teaching and preaching ministry. By 1890, Rev. Matthew Seeger consecrated Cornelius Gbegbe Amrago, Matthew Abutiate and Gideon Otokpi as Presbyter, Catechist and Evangelist respectively, there by laying foundations for the church at Biakpa173. 170 Komladzei et al, Vane-Avatime Evangelika, 6. 171 Komladzei et al, Vane Avatime Evangelika, 6. 172 Komladzei et al, Vane Avatime Evangelika, 15. 173 Julius Amrago et al, Avatime Biakpa Ayape Congregation (Clear Image Productions, 2013), 19-23. 59 University of Ghana http://ugspace.ug.edu.gh Figure 3: A photograph showing some European and African pastors at a Bible course (workshop) with the European mission workers from 24th-30th April 1933 at Amedzofe. 60 University of Ghana http://ugspace.ug.edu.gh Figure 4: Rev. Matthew Seeger in whose company Rev. Jakob Spieth first visited Amedzofe as a Bremen missionary in 1886 and started work in 1889. 61 University of Ghana http://ugspace.ug.edu.gh Figure 5: Rev. Robert Stephen Kwami, the first synod clerk of the EPCG (1923-1945) and a native of Avatime 62 University of Ghana http://ugspace.ug.edu.gh 3.4 Challenges of the Bremen Missionaries. The Bremen Missionaries encountered a tough time embarking on evangelism in Avatime; it was as equally terrible as the indigenous missionaries experienced it when they arrived in 1873 at Gbadzeme174. They encountered various challenges like other missionaries in their respective mission fields. Entrenched Avatime indigenous religion (AvTR) was the first condition; it was at its highest ebb. Idolatry and resistance to the Christian mission by some of the traditional priests hampered the fast spread of the mission. Although some chiefs and elders did not resist the mission, a group of practitioners of AvTR expressed antagonism. At Vane and Amedzofe for instance, Osie Adza Tekpor III and Okusie Akyem Foli IV were friendly towards the Missionaries whose effort resulted in the founding of the Ewe mission, which later became known as the Evangelical Presbyterian Church, Ghana (EPCG)175. The next condition was the problem of the language. The missionaries had difficulty in communicating with the local people. It is possible that if Setsoafia, whose other names were Frederick Ameefia, had not met the missionaries at Amedzofe during the first visit by Seeger and Spieth, linguistic difficulty would have seriously arisen, since a huge communication gab existed between the local people and the missionaries. 176 Furthermore, accommodation challenges were prevalent. There was virtual lack of accommodation in the area. In 1890, the Bremen Mission board approved the opening of a mission station at Amedzofe but there was no accommodation to start with. This therefore, called for swift construction work to begin. Unfortunately, the local people in 174 Paul Wiegrade, Ewe Mission ŋutinya: 1847-1936 (St. Louis: The Board of International Missions, 1936), 39 175 Komladzei et al, Vane –Avatime Presbiteria Hame, 15; Dzegblor et al, A Brief History of Amedzofe, 70, 88. 176 Dzegblor et al, A Brief History of Amedzofe, 70; Agudu et al, Dzokpe Evangelika Presbiteria Hame, 10. 63 University of Ghana http://ugspace.ug.edu.gh among whom the establishment of the mission post was to be established, did not understand the work of the missionaries hence they did not support them. Realising that Seeger was under pressure in terms of workload, Johannes Schroeder was sent to Amedzofe by the Bremen Missionary board in Germany to lend a helping hand177. However, the condition that hit the missionaries hardest was tropical diseases; these almost killed their passion for evangelism in the area. Even though comparatively, Amedzofe’s climatic condition was much better than that of other places they found themselves, they nevertheless experienced death.178 Like the tropical diseases, political tension was a bane. One would have expected that the political unfriendliness meted out to the Bremen Missionaries in Gabon179 would not be seen or heard of again after they had left that place for Gold Coast, but it still reared its ugly head again. The two World Wars affected mission work in Avatime just as other places where the Basel Missionaries worked. Between 1914 and 1918, these phenomena forcibly created two sister churches: managed by the British and French. As a result, the German missionaries, some of whom were from Bremen and Basel, were occasionally harassed because they were not British. The problem started with negative attitudes towards German nationals serving under the Basel Mission in the Gold Coast; this affected the position of the Bremen Missionaries at Keta, Peki and later those in British occupied Togoland. In January 1915, the missionaries in Togoland were not permitted to preach in Ewe. Furthermore, “…in October, 1917, the younger 177 Dzegblor et al, A Brief History of Amedzofe, 70. 178 There is a Cemetery at Amedzofe where Bremen Missionaries were buried. The natives themselves stressed the fact that in the 18th and 19th centuries, malaria was not found at Amedzofe in particular. 179 Ganusah, Christ meets the Ewe-Dome, 35. 64 University of Ghana http://ugspace.ug.edu.gh missionaries were arrested in Lomé, Ho and Amedzofe180”. This same political unrest saw the exit of the Germans including Bremen missionaries in 1940. However, October 1920 marked a political demarcation between two territories: British French zones; the British zone comprised of Ho, Amedzofe, Kpandu, Akpafu, Kpalime and Atakpame. This development, created clearer political entrenchment for both sides, English and French, thereby placing Rev. R.S Kwami, the then Synod Clerk of EPCG in the position to work with the Bremen missionaries in the English zone. Paul Wiegrabe and Billker were at Ho and Rev. Dr. Eric Voehringer and Sisters Diehl, Schroeder, Hatje and Kreuzer were in Amedzofe playing their ministerial roles. Despite these, they had to leave because in 1939, news got to them about Germany’s attack on Poland which could necessitate Britain to declare war. The result of the declaration of the World War II was what marked the final departure of the Bremen missionaries with the exception of Dr. Voehringer, who was to the last missionary to depart from Avatime in 1940 because he was said to be a US citizen.181 It became imperative for the missionaries to transfer leadership roles to their African counterparts. The EPCG had become independent after receiving full authority from the missionaries in 1923182. Though the missionaries were around in the country for a long time acting as advisors and guides of the Africans, Rev. R.S. Kwami a native of Avatime had to assume Synod Clerkship in 1922183. The vison of the western missionaries might have informed why by 1900, 23 men were sent abroad to be trained, in order to return well-equipped to take up the leadership position of the church and schools. Out of these 180 Ansre, The Evangelical Presbyterian Church, 48-51. 181 Ansre, The Evangelical Presbyterian Church, 94-96. 182 C.N. Omenyo, Pentecost outside Pentecostalism: A Study of the Development of Charismatic Renewal in the Main Line Churches in Ghana (Zoetameer: Boeken Centrum Publishing House, 2006), 63. 183 Ganusah, Christ Meets the Ewe–Dome. 65 University of Ghana http://ugspace.ug.edu.gh people, who went to train abroad, R.S. Kwami was chosen as the first synod clerk of the EPCG.184 3.5 Work on Ewe language. The Bremen missionaries saw the need to promote the Ewe language and vigorously helped in translating it. The translators worked on a number of books such as the Bible and hymn books. Some of the translators included Professor Dr. D. Westermann, Revds. J. Spieth, G. Haertter, G. Daeuble, P. Wiegrabe and other African pastors namely S. Quist, A. Aku, R.D. Baeta and B.S. Amegashie. The first translator was Rev. Bernard Schlegel. The people of Avatime were not left out in this important activity, as Rev. R.S. Kwami, a native of Amedzofe in Avatime, was included185. Though the people of Avatime are non- Ewe, many of them are well versed in writing and speaking Ewe. One of such persons was S.J. Obianim, the author of Ewe Kɔnuwo, a widely used book on customs and traditions of the Ewe. The book was first written in 1952 and reviewed by great scholars like Rev. Prof. C.G. Baeta, Rev. G.K. Ampofo and Mr. D.A. Chapman.186 184 Adzomada, Ewe Duk4 kple Kristot4nyenye, 40, 47. 185 Adzomada, Ewe Duk4 kple Kristot4nyenye, 36. 186 Obianim, Ewe K4nuwo, viii. 66 University of Ghana http://ugspace.ug.edu.gh Figure 6: Professor Diedrich Westermann (left), a German linguist and Rev. Paul Wiegrabe (right), who with others worked on writing, reading and translation of Ewe. Wiegrabe taught in the seminary at Amedzofe. 3.6 Promotion of Education Africans, including ancient Egyptians had a way of communicating among themselves. The ancient Egyptians developed a form of writing peculiar to them and this dated from the period before 3000 BC187. Unfortunately, the Ewe people, among whom the people of Avatime live were, illiterates before having contacts with the Bremen Missionaries. Hence, the fact that, “…the Ewe are illiterates and do not have any written sources from ancient time is not surprising.”188 It is most likely that the people of Avatime might also have been illiterates before the arrival of the Bremen Missionaries. Nevertheless, it is not clear whether the two indigenous missionaries, Emmanuel Tsikor and Joseph Tawiah could read 187 Fynn and Addo-Fening, History for Senior Secondary Schools, 23. 188 Jakob Spieth, The Ewe People: A Study of the Ewe People of the German Togo (Berlin: Dietrich Reimer 1906), 58. 67 University of Ghana http://ugspace.ug.edu.gh and write before encountering the Bremen Missionaries. It is also not certain whether Jacob Anku, whom Reverends Seeger and Spieth met at Dzokpe, could also read and write when he met the two missionaries. It is, therefore, probable that Prince Nyangamagu the son of Kodwo Dei II of Peki was the first literate Ewe could boast of before or around 1847189, as he was schooling in Osu. He was the person who led the Bremen missionaries to his father at Peki in 1847. Significantly, the Bremen missionaries faced the arduous task of helping the local people to write the local language Ewe, which they could understand. It might seem arguable to some people that this was necessitated by their desire to facilitate the work of evangelisation. This linguistic achievement of the missionaries was more pronounced in printing and publication. Rev. Paul Wiegrabe, one time stationed in Avatime, was noted for this service; after his initial missionary training. He was made to take introductory course in Ewe with Professor Westermann in Germany. His other contributions were in the areas of writing textbooks in Ewe and Bible Knowledge; he also wrote a brief history of the EPCG entitled The Ewe Kristo Hame ŋutinya (Brief History on Ewe Mission)190. He narrated in the book in question a short story about mission work in Avatime.191 Earlier, Rev. Ernest Burgi also wrote many books in Eweland and was able to educate many people with it.192 Burgi, though a Swiss national, worked with the Bremen Missionaries. The missionaries in Avatime were passionate about literacy and enlightenment hence; they worked hard to turn Amedzofe into a famous educational centre. Again, in 1894, ten years after German occupation of Togoland193, a seminary was founded in Amedzofe for the 189 Ganusah, Christ meets the Ewe-Dome, 35. 190 Ansre, Evangelical Presbyterian Church, 75-76. 191 Wiegrabe, Ewe Mission Ŋutinya, 39-41. 192 Winfred Adinyra et al, Amedzofe Ewe Kristo Hamea 5e %e 75 Me D4w4w4 Ŋutinya (Amedzofe: Accra Presbyterian Press, 1964), 20-21. 193 Charles K. Kudzordzi, History of Ewe land: A Resourced Document for Ewe Socio-Political Studies: Ho (E.P. Church Publishing Limited), viii, 14. 68 University of Ghana http://ugspace.ug.edu.gh Ewe Presbyterian Church. The seminary was worthy of note, for it was the first institution of higher learning built in the Volta Region, then Trans Volta Togoland. Most of the Church’s early leaders were trained in the seminary194. Later when primary and middle schools were fully developed, the schools situated at Amedzofe very quickly stepped into fame. Earlier in 1890, the first Primary school was founded at Amedzofe. It is significant to mention that the first pupils, five in number to be enrolled, included two princes: Lawrence Atikpui from Amedzofe and Traugott Adobor from Vane; the former was the son of Okusie Akyem Foli III of Amedzofe and the son of Osie Adza Tekpor IV, the paramount Chief of Avatime195. Like their counterparts the Basel Missionaries who worked in the Gold Coast specifically present day Eastern Region, the Bremen Missionaries wanted to equip their converts with skills to read the Bible and be grounded in the Word of God; in fact, they wanted to obey the commands of Jesus and to teach them196. This might have motivated the Bremen Missionaries to engage the early Christians by teaching them to read and write. One of such people was Paul Ntumitse from Avatime Gbadzeme. Ntumitse was one of the troublemakers for the two indigenous missionaries, Emmanuel Tsikor and Joseph Tawiah. However, by twist of fate, Ntumitse converted and finally became Rev. Paul Ntumitse. He also became the first teacher in Avatime and taught at Amedzofe from 1889 to probably 1890.197 194 Excerpts from a speech delivered by J.K.B. Adzotor, the first headmaster of Avatime Secondary School in 1969 on the occasion of the purification of the stool of the paramount chief of Avatime Osie Adzatekpor VI. 195 Dzegblor et al, A Brief History of Amedzofe,71. 196 Christian Agbola, Centenary of Indigenous Priesthood: E.P. Church, Ghana and Eglise Evangelique du Togo, 1882-1982 (Ho: E.P. Church Press Ltd., 1982), 21. 197 Wiegrabe, Ewe Mission Ŋutinya, 40. 69 University of Ghana http://ugspace.ug.edu.gh One important aim of the Bremen Missionaries was to train the head, the hands and the heart. They were not merely concerned about training their peoples to read, write and solve arithmetic problems but to be able to use the hands expertly in handiwork; the ability to weave, do brick moulding and firing, carpentry and many others. It was commonplace in all Basel and Bremen Missionary areas including Amedzofe where manual work was vigorously pursued.198 They also never relented in promoting female education. From the very beginning, the Bremen Missionaries in Avatime saw the need to ensure that girls were given quality education just as the boys. Even though some parents initially resisted their policy, they were not discouraged. They went on with the girl-child education first in Amedzofe and finally transferred the school to Gbadzeme leaving that of the boys at Amedzofe. Later, it became necessary to use the facilities of the seminary, which was converted to teacher training college in 1946 as a school for the girls. The result of female education was seen clearly in 1944, when the girls in the then senior schools did cooking exhibition for Governor Sir Allan Burns, his wife and other dignitaries, when they visited Amedzofe to inaugurate the newly constructed road between Vane and Amedzofe.199 It has been noted that there was no discrimination in the education policy of the missionaries: both boys and girls were given equal chance, provided their parents allowed them. Between 1939 and 1945, despite the effect of World War II, the enrolment of girls in the school was very encouraging.200 In the area of informal education, Avatime benefited a lot from the missionaries as well. Informal education, otherwise nick named, “street school” was mass education for both 198 Adzomada, Ewe Dukεkple Kristot4nyenye. 56 199 Adinyra et al, Amedzofe Ewe Kristo, 42. 200 Adinyra et al, Amedzofe Ewe Kristo, 32-4. 70 University of Ghana http://ugspace.ug.edu.gh adults and children in villages were there was no teacher stationed. It was not everywhere in Avatime that there were teachers thus, the need for informal education. This informal education was extended to the church level too201. In Avatime, just as in other Bremen Missionary stations, this education used to be given to Presbyters as well. Between 1927 and 1929, two kinds of African leaders were involved: those who were trained to be full time agents for the mission and those who were not given thorough training.202 In the case of those who were not given thorough training, they were given informal training or coaching by the pastor. Should any of them perform brilliantly, they were absorbed into the educational system as pupil teachers203. If they turned out to do better and were able to pass proficiency examinations, they were awarded the External Teachers Certificate.204 Both men and women received this kind of education. In the case of women, for example, women who formed the Bible Class were taught different kinds of handiworks such as weaving, knitting of socks, hand gloves and caps for children. Those women who had the chance to learn other things like soap making, oil preparation and the rest could sell them for a living. 205 201 Presbyter Annie Kornu, a granddaughter of Rev. R.S. Kwami, the first synod clerk of EPCG granted the researcher this interview on 20th November, 2016 202 Debrunner, A History of Christianity in Ghana, 150. 203 Ansre, The Evangelical Presbyterian Church, 82. 204 Ansre, The Evangelical Presbyterian Church, 82. 205 This was a popular view by members of the Bible Class at Amedzofe. 71 University of Ghana http://ugspace.ug.edu.gh Figure 7: A dressmaking school manned by the wives of the missionaries, Mrs. Schosser and Mrs. Schroder and students at Amedzofe, probably, in the 1930s. 3.7 Apprenticeship Training The Missionaries introduced technical and vocational forms of education to the local people among whom they worked. They taught carpentry, tailoring, bricklaying, lumbering and others206. Like their Basel Missionaries counterparts, the Bremen Missionaries in Avatime introduced artisan training. As has been the case, workshops were built to teach carpentry, joinery, and blacksmithing. At Amedzofe for instance, Rev. Schosser built a workshop purposely for training the town folks who were interested in carpentry and joinery207. The missionaries also introduced the art of building houses with stones and roofing them with shingles208. 206 Adenkule, A Textbook of West Africa History, 182. 207 Adzomada, Ewe Duk4 kple Kristot4nyenye, 38. 208 Dzegblor et al, A Brief History of Amedzofe, 73. 72 University of Ghana http://ugspace.ug.edu.gh This act of building is also contained in Beeko’s book, “The Trail Blazers: Fruits of 175 Years of the Presbyterian Church of Ghana, 1828-2003”. There is currently no evidence of stone building in Avatime except those found on the campus of the E.P. Teacher Training College (now E.P. College of Education). These were built after the departure of the Bremen Missionaries probably in fond memory of their activities. One can also argue that the Bremen Mission might have influenced the architectural design due to the “mother-child” relationship between Bremen Mission and the EPCG. Pre-Bremen Missionary era did not see western type of building in Avatime. As an evidence of missionary endeavour, buildings built with cement and bricks, two storeys and high-tech buildings sprang up and continue to spring up in Avatime. Christian suburbs called “Kpodzi” or “Salems”, which were started by the Missionaries, can be likened to model settlements. After sometime, the non-Christians took to imitating their well-laid streets of towns and villages leading to improved sanitation. The new way of building or the Western architectural designs became attractive to the indigenous townships and were adopted209. In effect, the first “Salem” to be built in Avatime was Jerusalem at Dzokpe and nick named “Kpodzi Kɔkɔe” or “Holy Salem”. If this place were still found in its old form or closely mirrored the original state today, it could have served as a tourist attraction. A religious activity, that turned out to be an economic activity, was the erection of the metal cross on the summit of Mt. Gemi. On 11th November 1939, Rev. Dr. Eric Voehringer and Rev. R.S. Kwami, with permission from the chiefs and elders of Amedzofe erected a metal cross at the apex of Gemi Mountain to commemorate the 50th jubilee of the EPCG at Amedzofe210. In contemporary times, the metal cross erection keeps attracting 209 Fynn and Addo-Fening, History for Senior Secondary Schools, 219. 210 Agudu et al, Dzokpe Evangelika Hame, 9; The site of the holy Saleem is now a cemetery, 2016 Year Book of the EPCG (E.P. Church Publishing Limited, 2016), 192. 73 University of Ghana http://ugspace.ug.edu.gh tourists the world over to Amedzofe and has become a source of income to both government and the community, as tourists climb the mountain regularly. Figure 8: Rev. Herman Schosser and his apprentices at the workshop at Amedzofe. 3.8 Agricultural Activities It is assumed that the earliest people of Africa had no idea of how to cultivate crops or rare animals. Though crops such as millet, rice, sugar cane, peas and beans, onions, pumpkins, gourds and wheat were all spread through Africa by people from Asia, Africans were still good farmers.211 It is evident from Obianim, a native of Avatime, that some of the crops that were cultivated in ancient times namely maize, cassava, upland rice, cocoyam, plantain, pepper, okra. The local people are still cultivating eggs, beans, tomato, groundnut and shallot.212 Notwithstanding this, the Bremen Missionaries like the Basel Missionaries 211 Batten, Tropical Africa in World History, 116. 212 Obianim, Ewek4nuwo, 146. 74 University of Ghana http://ugspace.ug.edu.gh also brought some crops and taught the local people including the members of the church how to nurse, nurture and plant them. Rev. Gustav Haertter, a specialist in agriculture established several demonstration and experimental farms with cocoa, coffee, guava, various species of banana, several temperate fruits such as plums and vine, cultivated on various farmlands. Together with Rev. Seeger, Rev. Gustav Haertter bought farmlands from the local people and Okusie Akyem Foli III gave his blessing to the purchase. During this time, Rev. Haertter, who won the heart of many people, acquired some plots of land on which he planted 5000 cocoa trees213. This development attracted many people to undertake cocoa farming on large scale for sale. According to a local account, the climatic condition of Amedzofe encouraged many young men to engage in stiff competition in growing cocoa214. Coffee farms too were equally cultivated on large scale. Unfortunately, these large farms were destroyed in 1983 when Ghana suffered wide spread fire due to severe drought and famine. The demonstration farms of Rev. Haertter served as a “Teaching and Learning Material” for all the cocoa and coffee farmers; they used the demonstration to practice how to farm scientifically and keep records. Through the demonstration farms, Rev. Haertter also encouraged farming as a profession as an agric specialist215. Another farming activity from which many people earned their living in the land was massive cultivation of potatoes, which even helped some of the European missionaries 213 Adinyra et al, Amedzofe Ewe Kristo Hame, 21. 214 Mr. Evans K. Ablometi, a retired catechist of EPCG, Amedzofe, interview granted to the researcher on 20th November, 2016. 215 Dzegblor et al, A Brief History of Amedzofe, 71. 75 University of Ghana http://ugspace.ug.edu.gh themselves during the World War II216 since there was shortage of food and food supply from the German mission was affected. 3.9 Health services During the pre-colonial era, the people of Ghana sought healing from herbalists some of whom were traditional priests and priestesses. Like other Africans at the time, they sought healing depending on the type of sickness afflicting the individual. It also depended on how sudden the person has taken ill or the duration of the sickness. The people used to search for solutions individually but concerned relatives could seek the cause(s) of the sickness by consulting the traditional priests, priestesses or medicine men. During those periods, causes of sickness were attributed to the anger of gods and the spirit of the ancestors, even though the people knew of the need for incorporating the physical remedies to the spiritual217. Other diseases that existed during this period includes malaria, chicken-pox, venereal diseases or the clap, guinea worms, headache and dysentery. The rest were yaws, itches or craw craw, ulcers and the like218. According to Fynn and Addo-Fening, some herbalists in the southern part of Ghana treated headache for instance by using the type of pap made from green leaves with which the victim was smeared; usually the part the pain was intense was the spot that had to be smeared. Boils of different kinds were also taken care of by either being cut open or smeared with these paps as indicated. Unfortunately, traditional doctors of the time did not 216 Adinyra et al, Amedzofe Ewe Kristo Hame, 41. 217 Fynn and Addo-Fening, History for Senior Secondary Schools, 158. 218 Fynn and Addo-Fening, History for Senior Secondary Schools, 156. 76 University of Ghana http://ugspace.ug.edu.gh attach much importance to personal hygiene; neither did they caution their clients about it.219 Ghanaian herbalists might not be considered by the Europeans as a hoax due to the fact that they were able to heal some of the Europeans themselves including the missionaries. At Peki, for instance, Rev. Lorenz Wolf one of the surviving missionaries of the Bremen Missionaries was cured by herbal treatments. Ansre et al maintained that, “Wolf allowed himself to be cured and gradually regained his health”. Similarly, at Akropong Akwapim, whose weather condition was equally preferred to many places, Andreas Rii, a Basel missionary survived because he was cured of malaria by a native herbalist.220 No account was given in Avatime in respect of any cure given to any Bremen Missionary. They rather helped the native people. The incessant death of the Western Missionaries was a contributory factor to the introduction of health service in the area. In Amedzofe for instance, apart from evangelism, they opened a dispensary for the dressing of sores and treating of all manner of tropical ailments221. Later in 1922, during the synod clerkship of Rev. R.S. Kwami, Rev. T.I. Beveridge, a Scottish colleague of the Bremen Missionaries and his wife, who was a medical doctor, arrived at Amedzofe to offer spiritual and medical services222 The effect of World War I (1914 to 1918) though terrible did not prevent good services of the clinic opened by Dr. Mrs. Beveridge from operating. This clinic was the first medical facility operated by a professional doctor who served as a missionary223. Her presence positively affected Christians and non-Christians as well as people from both far and near. 219 Fynn and Addo-Fening, History for Senior Secondary Schools, 137. 220 Ansre, Evangelical Presbyterian Church, 24; Beeko, The Trail Blazer, 3. 221 Dzegblor, A Brief History of Amedzofe, 71. 222 Adinyra et al, Amedzofe Ewe Kristo Hame, 24; Ansre, Evangelical Presbyterian Church, 76; Dzegblor, A Brief History of Amedzofe, 72. 223 Ansre, Evangelical Presbyterian Church, 76. 77 University of Ghana http://ugspace.ug.edu.gh Other people who supported Dr. Mrs. Beveridge were Rev. Schosser, Rev. Schroder and Rev. Freyburger from Bremen in Germany224. Health services from the missionaries in this area was not limited to the days of Dr. Mrs. Beveridge during the World War I. Throughout World War II, Rev. Dr. Eric Voehringer and four other ladies, who were deaconesses, came to Avatime, specifically Amedzofe and started a clinic. The deaconesses were as Diehl, Schroeder, Hatje and Kreuzer.225 Rev. Alexander Funke and his wife Louise Funke also worked hard in the area of health and formation of a Bible Class, a group that is found in all congregations in the EPCG. While at Amedzofe, she and her husband saw to delivering First Aid to children, adults and the injured. They, like other health providers, had to leave Gold Coast (Ghana) because of the World War II. Figure 9: Mrs. Louise Funke, the wife of Rev. Funke, a Bremen missionary providing health service at Amedzofe in 1932. 224 Adinyra, Amedzofe Ewe Kristo Hame, 25. 225 Ansre, Evangelical Presbyterian Church, 95. 78 University of Ghana http://ugspace.ug.edu.gh 3.10 Trade and Commerce Even though trade and commerce in Trans-Volta Togoland pre-dated the Bremen mission, it was not on a large scale. In Avatime, just like other communities, the economy was agrarian and the medium of exchange was based on the barter system. The European merchants introduced cowries, according to Obianim, into the system.226 However, after the Bremen missionaries introduced new agricultural practices, the trend of trade changed in favour of the people as they could produce on larger scale. There is evidence that people of Avatime also had the fair share in trade and commerce after some missionaries and representatives of the German government came to Togoland in 1884, with the view of establishing friendship and trade. These two groups, heavily influenced the political and socio-economic life of the Avatime people227 3.11 Remnants of their activities The Bremen missionaries where the first group of Germans to have arrived in Togoland in 1847. Their preoccupation was to evangelise to the citizens; the second group comprised of the German government officials and the merchants in 1884228. Until the latter came onto the scene, the former started serious work in almost all areas of life of the local people. The missionaries started work in 1889 and left in the 1940s. Notwithstanding their long period of departure, some important traces of their presence are left behind. The Europeans merchants left items like the castles behind and the missionaries left quite a number of items that can be used to remember them. Some have been discussed below. 226 Obianim, Ewe K4nuwo, 179-180. 227 Charles Kwami Kudzordzi, History of Ewe land: A Resource document for Ewe Socio-Political Studies (Ho: E. P. Church Publishing Limited), 13-14. 228 Kudzordzi, History of Eweland, 2. 79 University of Ghana http://ugspace.ug.edu.gh Formal education: Formal education as introduced in the area229 by the Germans is still valued in Avatime. In other words, the type of education in the area is the continuation of that of the Bremen missionaries, before the Scottish missionaries took over. At the moment, as indicated, a section of the Evangelical Presbyterian College of Education (EPCE) at Amedzofe is housed in one of the oldest buildings put up in the 19th Century by the Bremen missionaries230. Figure 10: E.P. College of Education, Amedzofe formerly E.P. Teacher Training College founded in 1946. This might be a dream-come-true for the Bremen missionaries who left the scene in 1940s because of the World War II. Agriculture: All the crops that were introduced by the missionaries are still being cultivated. One would realize that the scientific way of cultivation as demonstrated by Rev. Haertter continues; the local people plant their crops in rows and seek professional advice from Agriculture Extension Officers. Architectural designs: All over Avatime, western architectural designs that the missionaries introduced are a common sight. The three chapels built in the 19th Century are still in a good state. The last of them, though strong, was decommissioned in 2014 229 Dzegblor, A Brief History of Amedzofe, 73. 230 Dzegblor, A Brief History of Amedzofe, 71; 80 University of Ghana http://ugspace.ug.edu.gh because the church leadership built a new one. One hardly sees a purely mud building in the area. They are built from either cement blocks or bricks that can stand the test of time. Figure 11: A ruined chapel and manse built by the Bremen missionaries at Dzokpe on the land believed to have been sold to them by Togbui Obuama during the days of Joseph Tawiah and Emmanuel Tsikor under Rev. Herman Schosser in the 1880s. 81 University of Ghana http://ugspace.ug.edu.gh Figure 12: This is the second chapel built by the Bremen missionaries around 1890. It currently serves as a place of meetings but not for Sunday services. Figure 13: The third chapel built by the missionaries in 1896 and decommissioned in 2014. 82 University of Ghana http://ugspace.ug.edu.gh Figure 14: The current chapel is the second of the EPCG at Dzokpe and probably built in the 1940s. Christianity: Presence of Christian worship is still part of the religio-cultural activities of the people of Avatime. Since the departure of the missionaries, Christianity has not reclined. The only change is the emergence of denominations: Roman Catholic Church (RC), Christian Assembly (CA), the Church of Pentecost (CoP), Global Evangelical Church (GEC), Christ Apostolic Church (CAP), Church of Sabbath (CoS), and lately the Assemblies of God Church (AG) as against non-Christians. Consequently, almost all the indigenous people bear names either from the Bible or those that are European in nature231. Leadership Policy: The missionaries proposed a “Self-Rule” policy. Their expectation had been that, the local church would be capable of leadership as soon as practicable. Annual financial report was to be something the local congregation should be able to handle among other things. Since 1926, when EPCG including local congregations in Avatime became 231 Presbyter Eli Adjato, interview granted the researcher on 20th November, 2016. 83 University of Ghana http://ugspace.ug.edu.gh independent, she has been able to steer her own affairs232 with indigenous people occupying the positions of Moderators and Synod Clerks (now Clerks of the General Assembly). Negative attitude towards African belief system: The missionaries’ negative attitude, toward the concept of Mawu and Trɔwo (Almighty God and the gods) and many other beliefs of the local people persists strongly in the land. This has affected the beliefs of the people in relation to ancestor hood, drumming and dancing, outdooring and naming, initiation into womanhood, pouring of libation and so on and so forth. While some feel that Africans should cherish their own cultural values, serious brain washing has taken place. For instance, Kusakɔkɔ, a rite of initiation into womanhood in Avatime has been Christianised233. The phenomena of monogamous marriage and Christian blessing of marriage, encouraged in their days of the missionaries are still being practiced by the people. Many a time, after the traditional marriage is contracted, couples go to church for Christian blessing.234 One important aspect of the remnants is respect for traditional authorities by the church. The missionaries’ education to the local converts might have stemmed from the fact that “Chiefs were not to be belittled, despised, resisted or overthrown by the missionaries”.235 This phenomenon maybe the reason the church involves the traditional authorities most often in their activities. In Avatime for instance, the Chiefs and elders are honoured by way of asking them to read some scriptures on some occasions such as carols night and the like.236 232 Ganusah, Christ Meets the Ewe-Dome, 49-50. 233 Ganusah, Christ Meets the Ewe-Dome, 51-88. 234 The researcher officiated at some of the marriages usually at Amedzofe. 235 Ganusah, Christ Meets the Ewe-Dome, 49. 236 The researcher observed some of these phenomena in the area. 84 University of Ghana http://ugspace.ug.edu.gh Roads: Another significant remnant is the construction of early roads in Avatime and Amedzofe. As indicated, pre-missionary period did not see roads in Avatime; there were footpaths237. One of the historical ones is the one linking Amedzofe and Vane. Even though it was not constructed directly by the missionaries, it can be considered as such because of the influence of the earlier roads they constructed238. Figure 15: One of the first streets constructed at Amedzofe by the missionaries to enhance access to the seminary which was founded in 1894. Gender sensitivity: Earlier than 1914, females’ role was unheard of in Avatime. However, the following ladies: Miss Erica Dzegblor (who later became Mrs. Adinyra), Miss Mary Agbemafle, Miss Alice Ametowobla, Miss Dora Kwami, Miss Felicia Anyomi (who later on became Mrs. Tsa) and Miss Christine Aboni were trained as kindergarten attendants or 237 Dzegblor, A Brief History of Amedzofe, 70. 238 Dzegblor, A Brief History of Amedzofe, 76. 85 University of Ghana http://ugspace.ug.edu.gh teachers. The effect of their training might have produced the seven girls who won a trophy for Needle Work and Dressmaking in the entire area in 1943 239. It is still probable that, the role of the trained female teachers led to a situation whereby more girls filled four classes (middle school 1-4), resulting in a separate girls’ school and a separate boys’ school in 1948.240 A critical look at girls’ enrolment at Amedzofe Demonstration Primary School for instance is encouraging.241 Tourist site: Avatime is naturally an attractive place but the missionary activities exposed it more to the entire nation if not the entire world. Apart from the fact that Gemi is one of the much heard about mountains in Ghana, excursionists and tourists visit Amedzofe in particular to catch a glimpse of the metal cross Rev. Dr. Voehringer and Rev. R. S. Kwami erected on the summit of the mountain on 11th November, 1939.This event marked the 50th jubilee of EPCG in Avatime.242 Indeed, the tombs of the missionaries can be referred to as historical remnants in Avatime especially at Amedzofe. A cemetery was set aside for the dead missionaries. Although some African missionaries such as Rev. Kwami, Rev. Daniel Adinyra and the likes were buried there, the cemetery is known to the local people as the German Missionaries Cemetery. Apart from Gemi and a few other places, the cemetery in question attracts a lot of tourists. Quite a number of German nationals including churchmen and women visit this site.243 Dress code: It is likely that the dresses the female missionaries wore might have influenced the local people. Currently, people mostly dress in traditional clothes during traditional 239 Dzegblo, A Brief History of Amedzofe, 75. 240 Dzegblor, A Brief History of Amedzofe, 76. 241 From a total of 201, girls were 105 (96 boys), as of 2016/2017 academic year. 242 Attributed to the Evangelical Presbyterian Church, Ghana 2016-year book (Ho: E. P. Church publishing Ltd.,2016), 192. 243 The cemetery is about 200 meters away from E. P. College of Education, Amedzofe. 86 University of Ghana http://ugspace.ug.edu.gh events such as festivals, funerals, puberty rites and allied ones. Even the dress code of pastors is purely the one prescribed by the Mission. Music: Clubs, societies and brass band music in the church are a trace of missionaries’ activities. Rev. Ernest Burgi was a tutor of music in the then seminary at Amedzofe, which was established in 1894; he bought a set of trumpets and taught interested students to play.244 In recent years, EPCG at Amedzofe uses trumpets at church services and other social gatherings. The church members who admire this do share fond memories of the missionaries. Church groups: The Singing Band which was formed during the days of Rev. Alexander Funke changed its name to the “Great Choir” and is referred to as “Hadzihaga” in Ewe. This choir is functioning in almost all local congregations. Indeed, two other groups that are reminiscent of the missionary activities are the Women Bible Class and the Young People Guild. Mrs. Luise Funke at Amedzofe founded the Women Bible Class in 1931 when she arrived in Ghana with her husband. This group applies itself to studious Bible study as well singing at worship. Young People’s Guild was also formed at Amedzofe in 1943 at the time Rev. Voehringer was still around.245 Two decades later, this group also had her name changed to Christian Youth Builders (CYB) in the entire EPCG.246 Like in the past, the youth group at present have taken to Bible study, conducting of children’s service on Sundays, visiting the sick and the aged as well as weeding along the streets especially during celebrations and tidying up public places in the area247. Reference books: Translations from Hebrew and Greek into Ewe, and some of their material left behind to serve, as reference books are important remnants. For instance, 244 Adinyra, Amedzofe Eʋe Kristo Hame ƒe ƒe 75 Dɔwɔwɔ ŋutinya, 19. 245 Dzegblor, A Brief History of Amedzofe, 74, Adinyra, Amedzofe Eʋe Kristo, 46. 246 Dzegblor, A Brief History of Amedzofe, 78-79. 247 Dzegblor, A Brief History of Amedzofe, 78-79. 87 University of Ghana http://ugspace.ug.edu.gh scholars use quite a number of Ewe books translated by the missionaries248. A book such as Liturgi alo Sɔlemegbedododa kple Mawusubɔsubɔgbalê (Liturgy and worship book) had been a liturgy and service book published for the EPCG in 1966 and its foreword written in 1928 by Andreas Aku249, the first African Moderator of the Church. The translational activities undertaken by the missionaries may have been a revelation and urge for the people of Avatime to translate the English New Testament into their mother tongue, Sidemese. The Secretariat for this project is situated at Vane near Amedzofe.250 Large parcel of land: Again, the missionaries procured a large parcel of land. It was not very easy at the time the missionaries wanted to purchase plots of land to begin their building projects and farming particularly at Amedzofe. With time however, the land was procured and it is now a permanent property of EPCG251 Provision of Jobs: The current E P Church Publishing Limited (printing press) in Ho is equally a remnant of the activities of the missionaries. It used to be E P Church Book Depot. Apparently, Avatime has still been associated with this enterprise. This is because; the first indigenous General Manager of the Depot was one Mr. V.O. Ankuwho, who was originally a teacher trained by the missionaries252. Physical remnants: There are various sayings that explain the fact that people once lived at a place but the one that is often used is “the deserted village or town always reminds one of the old folks”. This saying implies that when one visits the site of a town that has being deserted several years ago, one would find objects or remains which portray the idea 248 See the entire Bibliame ŋutinyawo translated by Wiegrabe in 1935; Ekem, Early Scriptures of Gold Coast, xix. 249 Liturgi alo Sɔleme gbedodoʠagbalê (Bremen: Norddeutsche Missionsgesellschaft, 1966), v-vi. 250 Avatime Literacy and Bible Translation Project (ALBTP) (Tamale: Ghana Institute of Linguistics, Bible Translation (GILBT) 2015), 2. 251 Adinyra, Amedzofe Eʋe Kristo Hame, 5. 252 Dzegblor, A Brief History Amedzofe, 73. 88 University of Ghana http://ugspace.ug.edu.gh that a group of people once lived there. Some of the remains are pottery, stones, metal tools253 and other items. Apart from the earlier mentioned remnants, old church bells, pianos and other articles such as ruined sewing machines, cooking pots and hand bells are some of the things left behind by the missionaries. These historical remains help us to learn about the way of the missionaries and how they lived among the local people. The old members of the church occasionally exhibit these items to the younger generations. Figure 16: The Gbadzeme township. This was where Emmanuel Tsikor and Joseph Tawiah, the first two indigenous missionaries were chased out to Dzokpe around 1876 before meeting the Bremen missionaries. 253 Buah, A New History of Colleges and Schools, 12, 14. 89 University of Ghana http://ugspace.ug.edu.gh Figure 17: Presbyter Rose Annie Kornu, a granddaughter of the late Rev. R.S. Kwami standing by the cooking pot (cauldron), a sewing machine and a bell left behind by Mrs. Louise Funke. 90 University of Ghana http://ugspace.ug.edu.gh Figure 18: The second bell brought by the Bremen missionaries. 91 University of Ghana http://ugspace.ug.edu.gh Figure 19: One of the early buildings of the seminary. Figure 20: The front view of the seminary which is currently the administration block of the E.P. College of Education, Amedzofe. 92 University of Ghana http://ugspace.ug.edu.gh 3.12 Negative Consequence of Western Culture on the Local People No argument would hold that the Westerners did not do anything to improve the life of Africans, among whom they settled. The presence of the missionaries has brought socio- economic and religio-cultural facelift to the people. Unfortunately, certain negative impacts are associated with the coming of the missionaries. The first negative consequence is what according to Adzomada,254 is the loss of the skill to commit events to memory. The researcher totally agrees to this. Currently in Avatime, it is only the elderly ones who remember relevant past events. Adzomada remarks that, those who had Western education find it difficult to recollect things or events off-right without referring to documents unlike illiterates who dwell on oral tradition. He refers to the fact that Africans used to memorize a lot of events or important issues in ancient times but now the only trace of memorization seen in Africa in modern times is Quranic memorization and recitation of Muslims.255 Again, according to Adzomada, the advancement of science and technology has brought social hardships such as stealing, killing, war, abject poverty and other vices into the world. The researcher shared the same view with him in the sense that, the use of machines in places of work has led to an increase in productivity and reduction in the cost256of even employing more people. These days, machines do most of the work thus, leading to unemployment and globalization. Globalization, for example, has created a situation whereby no single nation can claim superiority over other nations257. Science and technology has completely changed the world; for example, in Avatime where in the past smoke or drum language was used to communicate/ send messages, the youth of today are unable to decipher the messages sent via drum languages. 254 Adzomada, Ewe Duk4 kple Kristot4nyenye, 63. 255 Adzomada, Ewe Duk4 kple Kristot4nyenye, 64. 256 Adzomada, Ewe Duk4 kple Kristot4nyenye, 64-65. 257 Adzomada, Ewe Duk4 kple Kristot4nyenye, 66. 93 University of Ghana http://ugspace.ug.edu.gh Again, Adzomada is of the view that, the land in which orthodox medicines are manufactured are naturally cold, therefore favourable to the safety of Westerners. As a result, when Africans consume orthodox medicine, the side effects sometimes lead to death due to the difference in temperatures258. Adzomada, further argues that Africans were not naked during the pre-missionary period but the encounter between Africans and Westerners has led to un-wanton crave for the use of Western clothes. It appears that among Africans, particularly Christians, there is the notion that Jesus is a Westerner therefore in order to be able to worship him, one must dress like a Westerners259. This might be the reason why the Basel missionaries did not take it kindly when Dr. Ephraim Amu wore an African cloth to preach on that fateful Sunday in Akropong Akuapem260. 3.12 The Future of EPCG in Avatime and some suggestions By critical observation of the researcher, the future of the church in Avatime would depend on a number of factors explained below: Faithfulness: It is important for the present EPCG congregation to be faithful to the cause of the mission and the church like their forefathers. The 19th Century natives of Avatime identified themselves with the mission at the time to the extent of engaging in various battles notably with the Asante in support of the Ewe in 1869-1871 near mountain Gemi261. As indicated, the Adza Tekpor III received the missionaries including the two indigenous 262 people who directed the Bremen missionaries to Avatime. It is therefore the duty of all and sundry to give the necessary support. When Christians together with other religious 258 Adzomada, Ewe Duk4 kple Kristot4nyenye, 67-68. 259 Adzomada, Ewe Duk4 kple Kristot4nyenye, 70. 260 Agyemang, Amu, the African, 74. 261 Obianim, Ewe Kɔnuwo, 82-84. 262 Wiegrabe, Ewe Mission ŋutinya, 39. 94 University of Ghana http://ugspace.ug.edu.gh groups occupying the current Avatime geographical area see each other as stakeholders in the development of the community, the area will also have its share in developmental process. Leadership roles: Members of Avatime EPCG who have the potential of taking up leadership roles need to be identified and encouraged. These people should imitate the Western missionaries who promoted education among the locals. After African priesthood under EPCG begun in 1882, the first group of ministers ordained included Samuel Newell and Paul Ntumitse. Rev. Newell and Rev. Ntumitse hailed from Vane and Gbadzeme respectively in Avatime263. The church, unlike the missionaries, should avoid regarding the beliefs and practices of the local people as superstitious. For instance, practices that have to do with the dead, making of libation to the ancestors should not be seen as idolatry264 and be condemned. The way around it is Christian education; love should be part of the teachings to draw the aggrieved back to the church. The place of women: The place of women in the church cannot be glossed over. Their contribution to the development of the church can be traced to both OT and NT periods. Unlike the 4th Century when women were unexpectedly condemned as unclean because of the menstrual cycle and childbirth and kept out of sacrament and decision functions in the church,265 women in EPCG have not experienced this. Even though female ordination only started in 1980, they were given the opportunity to play major roles. Currently, they are ordained for ministry and laity. If women in the church this 21st Century work as their predecessors, the future of the Church will be bright in Avatime. 263 Ansre, ed., Evangelical Presbyterian Church, 57-67; Evangelical Presbyterian Year Book 2014, 175 264 Ganusah, Christ Meets Ewe-Dome, 151. 265 Maureen Fieldler and Linda Robben, ed., Rome Has Spoken: A Guide to forgotten Papal statements and How they have Changed through the Centuries (New York: The Crossroad Publishing Company, 1998). 95 University of Ghana http://ugspace.ug.edu.gh The place of the youth: Finally, there is the need to consider the place of the youth in the church. EPCG has always cherished the youth in its developmental projects. She was mindful of the fact that without them the future of the Church would be in jeopardy. This was the reason the Church renewed its commitment to changing the name of the Young Peoples Guild to Christian Youth Builders266. Apart from the above, the church should reconsider the following too: The act of outdooring and naming a new born child which is currently performed using a blend of Christian and indigenous methods should be sustained. The church should reconsider stopping the traditional act of dipping alcoholic drinks unto the lips of babies or holding pepper close to the mouth of the child when being out-doored. In the indigenous setting, alcoholic drinks and water are used during the outdooring of ceremonies to symbolise the difference between telling the truth and telling lies. Also, pepper is held close to the mouth of the child, to traditionally mean the child is being exposed to the reality of difficult and pleasant situations in life267. Although the motive behind the acts are reasonable, the acts can be hazardous to the babies health. It is proper too, that the church does not see rites of initiation into womanhood not as unchristian. Every culture has its rites of passage; a typical example of the Jewish is Jesus’ birth, adulthood and death (Luke 2:1-7; 25-27; 40; 42; 51; 23:44-46). The church’s participation in Kusakɔkɔ should be improved upon by upholding ‘the reason of keeping a young woman for her future life’,268 so that the rite is not regarded as “heathen”. The onus lies on the church to be involved in the education of the youth of Avatime on the value of 266 S.K. Dzegbor et al, A Brief History of Amedzofe,78-79. 267 Ganusah, Christ Meets Ewe-Dome, 153. 268 Ganusah, Christ Meets Ewe-Dome, 156. 96 University of Ghana http://ugspace.ug.edu.gh beliefs and practices cherished in the society. Ganusah commends the effort of the church for “holding counselling sections for the youth in the church”269; this must be sustained. The church has to intensify its family life programmes since parents need guidance to train their children the Christian way. Consequently, the children will not depart from the training when they grow (Proverbs 22:6). It is when these complimentary roles are played that the church can be strengthened. Historical churches including EPCG have always been accused of being inactive towards finding solutions to the issue of witchcraft and exorcism270. The argument is that unlike the historical churches, the Pentecostal and Charismatic churches pay attention to it and organize vigil services and the likes to tackle the phenomenon. Probably, it is time EPCG devotes more attention to issue of witchcraft and exorcism. Strengthening the faith of the laity by the church leadership is equally to be considered. There have been quite a number of instances where some Christian converts got confused as to whether they should be committed to the faith or “cross-carpet” to their African indigenous faith. From some indications, the Western missionaries could not help members of the church spiritually when the latter was faced with “spiritual” attacks. Hence, the current leadership of the church should empower the church members spiritually. If indeed the western missionaries failed in these attempts, the church should find out and be able to arrest the situation by way of providing the following: the pastor and the entire church should pray for the people in the communities, the pastor should play a counselling role, make him/herself and the church approachable. With this approach, the 269 Ganusah, Christ Meets Ewe-Dome, 157. 270 Omenyo, Pentecost Outside Pentecostalism, 65-74. 97 University of Ghana http://ugspace.ug.edu.gh people especially, those under social pressure will not hesitate to draw the church’s attention for necessary assistance216. On issues of politics, the church should make it a point not to declare any open condemnation on the faithful of Avatime Indigenous Religion but should rather use Christian education to win the people to Christ. In contemporary times, the pastor, who represents the church need to be careful of national politics. He/She needs to remain neutral. Though he/she has his/her personal convictions, he/she has to make sure they are not expressed at the official level. The minister must encourage objectivity and stability apart from being forthright in condemning evil and encouraging what is good or socially acceptable271. The local congregations particularly in Avatime should support church leadership, more importantly the pastor to deliver his service well. For instance, the pastor should not be in charge of everything. Of equal importance according to Professor John Samuel Pobee is the fact that the church (i.e. universal church) should serve as witnessing community. It is important for the local congregations to imitate the earliest church which believed itself to have a commission for mission till eternity272. God apart from using the apostles such as Peter, Barnabas and others to reach out to others, also “raised up mission societies like Society for the Propagation of the Gospel, Church Missionary Society, Basel Missionary Society and so on and so forth to keep the light of mission still aglow”273. It is therefore of no doubt that, the universal church sees itself as a community meant to witness. Pobee is of the view that witnessing comes in different shapes and varies from age to age, “sometimes misguided 271 Sodzi, The role of the Pastor as Seen by the Layman, 37-37. 272 John Pobee, Ministerial Formation, (Asempa Publishers,1993). 96-97 273 Pobee, Ministerial Formation, 97. 98 University of Ghana http://ugspace.ug.edu.gh and off-beat”274, there is still a participation in God’s mission through the model missionary Jesus Christ. Unlike the nineteenth and twentieth centuries when religious competition in Avatime was almost non-existent,275 the twenty-first century poses a stiff competition in terms of proliferation of churches. The EPCG in Avatime faces challenges just like other mainline Churches all over Ghana. The mainline Churches are the result of the activities of the Mission Societies that were in Ghana in the nineteenth and twentieth centuries: a) Basel’s missions work resulted in the Presbyterian Church of Ghana when they began their missionary activities in 1828. b) The Wesleyan Methodist Missionary Society’s activities “begat” the Methodist Church, Ghana when they began work in 1835. c) The North German Mission, Bremen’s activities produced the Evangelical Presbyterian Church, Ghana (EPCG) when they started work in 1847. d) The Society of African Missions’ Work also resulted in the Roman Catholic Church when they started work in 1880. e) Seventh-day Adventist Church whose work began in 1896 retains its formal name. 274 Pobee, Ministerial Formation, 97 275 Adinyra, Amedzofe Ewe Kristo Hame, 15-16. 99 University of Ghana http://ugspace.ug.edu.gh f) Society for the Propagation of the Gospel in Foreign Parts resulted in the Church of the Promise of West Africa (Accra and Kumasi Dioceses, Anglican Church) which began work in 1904.276 These Churches had a ‘smooth sailing environment’ until the New Christian Religious Movements(NRMs) began to emerge. These NRMs can be regarded as associating with Christianity in Ghana. According to Abamfo Ofori Atiemo, the NRMs are likely to be classified into eight types as follows: African Independent Churches (AICs) otherwise known as spiritual Churches with the following as examples, Musama Disco Christo Church, Aladura, Nackabah, and others. Pentecostal Churches with the following as examples, Christ Apostolic Church, Church of Pentecost, Assemblies of God and others . The non-denominational evangelical fellowships with the following as examples: Full Gospel Evangelical Fellowship, Accra Town Christian Fellowship, Women Aglow and other related ones. The Charismatic Movement within the Mainline Churches with the following as examples: Presbyterian Bible Study and Prayer Group, Roman Catholic Charismatic Renewal and allied ones. The Charismatic/ Ministries with the following as examples: Victory Bible Church, International Central Gospel Church and others. Sects such as Jehovah Witness, Jesus Christ of Latter Days Saints, and so on and so forth. 276 Christian Council of Ghana (ed.), The Rise of Independent Churches in Ghana (Accra: Asempa Publishers, 1999) 7-8. 100 University of Ghana http://ugspace.ug.edu.gh Mystic group with the following as examples: Sacred Order of the Silent Brotherhood, Sacred Order of the Cherubim and Seraphim and many others. Quasi-Religious Benevolent groups with the following as example: Honesty, Hope, Christian Mboagye Kuw and others.277 However, for the purpose of this study, the researcher decided to concentrate on Independent Pentecostal Churches (IPCs). Their origin dates back to 1914 when Prophet Robert William Wade Harris’ evangelistic revival began in Axim and Apollonia in Western Region of Ghana.278 Like other Mainline Churches, the EPCG in general and those in Avatime faced dwindling membership. When asked why those who left Mainline Churches prefer IPCs, the reasons have been those based on the several researches conducted in Ghana and other places279. Firstly, the Church services of IPCs are not cold nor unemotional. In other words, they are gregarious or moving; they practice healing and produce concrete results for their members. To them, the IPCs are a reaction to Western form of worship which are foreign to Africans.280 The next reason for leaving the Mainline Churches (e.g. EPCG) is that the IPCs have their root in Ghana and therefore can be associated with African Independent Churches (AICs). They claim that they feel at home when they sing in their mother tongue and dance to indigenous music. There is a strong assertion that the Mainline Churches’ liturgy is by and large foreign and therefore difficult for both illiterates and semi-illiterates to feel at home during worship.281 277 Abamfo Ofori Atiemo, Aliens at the Gate of Sodom and other Reflections (Accra: Heken Ltd., 2016), 27. 278 James Anquandah, “The Ghana Independent/ Pentecostal Movement” in The Rise of Independent Churches in Ghana (ed.) Asempa Publishers (Accra: Asempa Publishers, 1996) 22. 279 Atiemo, Aliens at the Gate, 29. 280 Christian Council of Ghana (ed.), The Rise of Independent Churches, 10. 281 Anquandah, “The Ghana Independent/ Pentecostal Movement,” 22. 101 University of Ghana http://ugspace.ug.edu.gh Whilst these Mainline Churches (i.e. Historical/Older Churches) do not respond to negative spiritual issues with the urgency the people claim is needed, the IPCs resorts seriously to the apostolic injunction as stated in James 5:13-15 which encourages healing by prayer and anointing. Many people are of the view that the Mainline Churches seriously need the healing power of Christ and should not exhibit “godliness but denying the power thereof” (2 Timothy 3:5). Significantly, the Presbyterian Church of Ghana, according to Anquandah, allowed a talented member to set up a healing ministry outside the Church for membership patronage.282 Atiemo lists four main reasons why people are attracted to NRMs (probably IPCs). They are psychological, social, intellectual and spiritual. Psychological: According to him, people want to feel special, accepted and recognized as well as a want to be healed from pain and the like. Social: They desire to belong to a group for warmth, care, friendship, affections, security and the like. Intellectual: They search for answers to spiritual matters, seeking knowledge about the unseen world and so on and so forth. Spiritual: They want to delve into mysterious things of life. This leads to spiritual experience that leads to transformation. In fact, there is a quest for spiritual power to enable one to overcome destructive habits such as smoking, drunkenness, as well as being able to overcome benevolent powers such as witch craft.283 282 Anquandah, “The Ghana Independent/ Pentecostal Movement,” 24. 283 Atiemo, Aliens at the Gate, 29-30 102 University of Ghana http://ugspace.ug.edu.gh The panacea to why people get attracted to IPCs is not farfetched: the EPCG particularly in Avatime should be mindful that it possesses all the resources to handle the criticism levelled against it just as all other Mainline Churches by providing the needed assistance to the congregants. Again, it should let the members feel special and recognized while in the Church and not only when they enter other Churches. The quest for wholeness which is in connection with ‘healing, absence of disappointment and emptiness’ should be a thing of the past. It is equally important that the Church provides care, friendship, affection and security which they claim were absent. When these are provided, the members will remain in the Church and those that have left will return to the Church. As to the criticism that the Church fails to address, issues about demons, the Church should be able to depend on Christ the source of provision of answers. The Church as a matter of fact, should encourage adopting new approaches to the ministry. It should also adopt a road to renewal by not entertaining fear of losing its identity, “the fear of losing familiar structures and ways of doing things” or the fear of losing its familiar roles in which the Church feels committed and competent.284 Indeed, the Church as a human institution may be deficient in some areas yet should be able to face IPCs courageously. 3.13 Conclusion The missionaries’ aim was to propagate the gospel wherever they were welcomed. They saw to it that the churches they planted lived according to the scriptures, as they believed that when this was done, their life styles would be Christ-centred. 284 Atiemo, Aliens at the Gate, 22, 29-30, 36 103 University of Ghana http://ugspace.ug.edu.gh EPCG in Avatime, like others in the region, had to go through self-governing, self- supporting and self-propagating phases, making sure it takes the gospel to others and “… must follow God’s word rather than human cosmology…”285. They were expected to read the Bible, imbibe and internalize it so as to be like the Christians in Berea whom Paul spoke about in Acts 17:10-11 as having received the good news with all readiness and searched the scriptures daily to find out the truth or otherwise of it. Notwithstanding, the missionaries also decided to delve into social and economic activities; in other words, they felt that the evangelised people were to be exposed to other areas of life apart from spirituality. One of the initial activities the Bremen missionaries undertook was building of living quarters, chapels, sinking of wells as well as cultivation of vegetables for consumption. Their contact with the local people went a long way as they founded mission centres called “Kpodzi” or “Salem” on the land they acquired from the indigenous people; this was a common sight at Amedzofe in Avatime.286 Other communities that had access to these Christian quarters probably earlier than Amedzofe were Keta, Anyako, Waya, Ho, and Peki between 1853 and 1914.287 Establishment of trades and technical centres was equally beneficial to the area. In Amedzofe for instance, during Rev. Seeger’s tenure in 1890s, many people were trained as masons and carpenters to be equipped with the skills to build manses and schools for their communities. These reflect the combination of spiritual and physical development the missionaries intended to provide for the people in question288. 285 Ansre, Evangelical Presbyterian Church, 236 286 Ansre, Evangelical Presbyterian Church, 205. 287 Ansre, Evangelical Presbyterian Church, 205. 288 Ansre, Evangelical Presbyterian Church, 216-7. 104 University of Ghana http://ugspace.ug.edu.gh Figure 21: The tombs of some Bremen missionaries at Amedzofe. 105 University of Ghana http://ugspace.ug.edu.gh CHAPTER FOUR FOCUS GROUP DISCUSSION: YOUTH PERSPECTIVE 4.1 Introduction The main categories of people interviewed during the Focus Group Discussions (FGD) were, some Christian youth from EPCG and Global Evangelical Church (GEC). The others are Muslims and African indigenous believers in Avatime. These respective groups were very dispassionate in their responses to the questions posed to them during the FGD’s conducted at Amedzofe (majority of the youth here are Christians), Biakpa (AvTRA youth are mostly located here) and Dzolokpuita (this is where some Muslims from the local areas including Avatime gather to worship). The aim of the interview was to elicit from the respondents the impact that the presence of the Bremen missionaries had on the socio- economic and the religio-cultural life of the people. 4.2 Discussion Report The Christian youth group was made up of nineteen males and nine females making a total of twenty-eight; the Muslims were twelve in number (5 males and 7 females) and the AvTRA were thirty in number (all males) all constituting forty people in all. On the first question, that is, whether Christianity in the area could be described as redemptive as against the Avatime Traditional Religion, all the Christian respondents representing hundred percent strongly agreed that their religion indeed was and continues to be redemptive. The Muslim group saw the this question in the light of Islam which preaches repentance and redemption and they all agreed (100%) that Christianity, like Islam is a standard religion which is founded by God and is seen as a pattern according to 106 University of Ghana http://ugspace.ug.edu.gh which God has made humanity. They were of the view that unlike AvTR, there is repentance in Christianity leading to redemption hence the local people that had an encounter with the Bremen missionaries would certainly regard Christianity as redemptive, a feature AvTR did not have. Their argument was that AvTR would not have lost its grounds if it had much to offer its people. The traditional activist youth group response in the affirmative was hundred percent. The answer was that, Christianity indeed brought something other than what the people were experiencing before the coming of Christianity. Issues of formal education, agriculture and health, construction of roads and artistry and allied ones came to them through the Western missionary activities. The youth’s reaction to the second question: Do you think admission of Christianity to the area is to be seen, as a privilege of change, did not vary from that of the first question. The Christians were all (100%) of the view that Christianity actually brought change. They mentioned that introduction of education has led to human resource development thereby speeding up growth of the traditional area, reducing the negative effects of AvTR such as traditional dictatorship. They were of the view that Christianity has brought about education, which has enhanced knowledge and the ability to identify and deal with issues of autocratic leadership skills, bad customs, and traditions that were imposed on people. Similarly, all the Muslims (100%) agreed that permission granted to the missionaries to operate in the area brought a drastic change to Avatime just as in other communities. They mentioned spiritual freedom; boldness in the face of superstition, presence of education, health facilities, agricultural and artisan development leading to vibrant commerce and growth in the economic life of the people. They disclosed that, trade and commence was the reason they came to the area hence Christianity opened the area for good business. The AvTRA’s response to the second question equally received a hundred percent response in the affirmative. This was because, to them, the pre-Bremen missionary era did not 107 University of Ghana http://ugspace.ug.edu.gh experience a high degree of socio-economic and religio-cultural change. They again mentioned literacy being an important part of development. It was apparent that the activists appreciated the fact that for literacy, the area would have remained in the ‘dark’. They saw the Bremen mission era as a period of revolution that catapulted the area far ahead of many communities in Ghana. They touched once more on economic and spiritual development such as springing of Western buildings including chapels, introduction of exotic crops such as bananas, oranges, maize and so on; training of girls in “Housecraft” currently known as Home Economics. The youth did not agree with the third question, which asks the youth whether the eventual success of rooting Christianity in the area is a hoax. The Christian youth were of the view that there was no falsehood in the introduction of Christianity to the area. Their argument was that if the introduction of the faith was a hoax, majority of the local people would have risen against the missionary activities to the extent that the missionaries would have left earlier than they did. They said the lifestyle, deeds, love and attitudes that were displayed by the Christians convinced the local people that the new faith was good enough to be followed. The Muslims unanimously believed that the rooting of the religion in the area was not a hoax. They also did not associate falsehood with the activities of the Bremen missionaries in the area. They stood their ground that if their activities were a hoax, it would not have been attractive to the indigenous people. The traditional activists, by their response, agreed with the two other groups. Like the earlier interviewees, the AvTRA’s shared the same view that Christian activities in the area could not be referred to as a hoax. To them, their forbearers including Osie Adza Tekpor III during whose time the missionaries arrived and worked would have easily identified the deceit-associated activities of the missionaries and sacked them if that was the case. 108 University of Ghana http://ugspace.ug.edu.gh About the fourth question, which was whether the zeal of the indigenous people in the contemporary time had waned because people do not see the difference between Christianity and the indigenous faith, there was a disagreement: twelve Christian respondents (42.9%) responded “yes”, sixteen respondents (57.1%) answered “no”. Some were of the view that there is lukewarm attitude on the part of many people including the youth today as compared to the past. They also opined that a greater membership of the church appear only during occasional services such as vigil night on 31 December each year or during funeral services. Therefore, one concludes that the zeal has waned. They said however, that, it is difficult to tell whether the difficulty in getting the difference between the two religions is due to the lack of zeal. Those who were against the preamble said that, the youth were zealous in the church these modern times because of good music and the display of some amount of Charismatism. Like the Christian youth, the Muslims were also divided on whether the zeal of the indigenous people in the contemporary time had waned because of seeming indifference between Christianity and the indigenous faith. About seven Muslim respondents (58.3%) likened the situation to the adage “practice makes perfect”; they meant to establish the fact that when people are used to a situation, they relax due to the confidence they have in it. On the contrary, it would appear to “outsiders” as lack of zeal. On the other hand, five of the Muslim respondents (41.7%) were of the opinion that, the emergence of many churches results in shifts from one denomination to the other. As a result, confusion sets in and make people lose interest in church activities. Unlike the Christian and Muslim groups, all the traditional activists (100%) expressed the view that it was possible that the local people do not see an improvement in their life even with the introduction of Christianity. They said, even in AvTR, when practitioners noticed a negative change in their life, they try to go to other potent forces or “medicines” for more protection. The activists expressed the view 109 University of Ghana http://ugspace.ug.edu.gh that if indeed the Christians were confused then it means that, that must be the reason some Christians have been consulting other spiritual methods alongside their Christian faith. The respondents were divided over the next question: How true or otherwise, is it that Christianity has come to destroy African values? Twelve Christians, presenting 43% agreed that Christianity actually destroyed African values and 16 of them representing 57% were strongly against the fact that Christianity has had negative effects on African values. Those who agreed that Christianity has destroyed African values said Christianity has demonized everything African; it negatively affected extended family, reducing it to nuclear ones. Its presence has denied posterity, knowledge about some customs, traditions and institutions of the people of Avatime. They strongly argued that in the case of agriculture, the use of pesticide has destroyed the natural fertility of the land so crops no longer thrive well without application of fertilizers. Those who were against the question: How true or otherwise, is it that Christianity has come to destroy values, said Christianity has given a refining touch to the culture of the people. For example, it adds quality to music ensuring gender equity and empowerment of women, reduction in superstition, and so forth. Just as the Christian youth who did not agreed that Christianity actually destroyed African values, all the Muslims did not agree to the fact that Christianity has been destructive to African values. Whilst six Muslim respondents (50%) opined that, the religion did not help in some areas, the other six people (50%) responded otherwise. Those in favour of the argument saw Christian doctrine as too soft in its stand and the fact that people take undue advantage of it; they also said that the missionaries mistakenly regarded some cultural value of the land as demonic. Those who saw nothing wrong mentioned that since the achievement of the religion outweighed the demerits, Christianity should be seen as having done well in the area. All the traditional activists unanimously agreed (100%) that Christianity had been destructive to African 110 University of Ghana http://ugspace.ug.edu.gh values. They expressed the view that, from the early start, some of their forbearers foresaw the harm Christianity would cause to the indigenous values. They expressed grief over moral sanctions, which used to be upheld in the pre-Bremen mission era and are no more; allusion was made to lack of respect for authority. They cited having sex on bare ground as the cause of some individuals bloating and dying, having sex with a widow who has not been declared as purified and many others which were not expected to be broken in the pre-Bremen mission era. To them Christianity has been unduly abused by so-called Christians in the contemporary time. The sixth question was about whether antagonism expressed by the traditional priests and the adherents of AvTR affected the missionary work of the Western missionaries. Twenty- three (82.5%) of the Christian youth respondents maintained that it affected the work whilst five (17.5%) of them disagreed. The former said antagonism might have put fear into the local people to withdraw from the new faith. It might have negatively affected the zeal of the missionaries’ in terms of what they had to offer and how well it would be accepted by the indigenes They claimed that the antagonism created some sort of division and to some extent, enmity. They continued that it created opposition that resulted in the need to examine Christianity. They concluded that the incidents could be viewed as a historic element that made the work of the Bremen mission, a ground breaking one. To all the Muslims (100%), Allah sent the missionaries to the indigenous people hence, whether the traditionalists revolted or not, the new faith would ground itself there. They expressed the belief that, no power can overcome that of Allah, whose agents were the Christian missionaries. Similarly, the traditional activists’ agreed (100%). However, they, unlike the Christian and Muslim youth expressed the notion that antagonism against the missionaries faced was proper. According to them, the presence of the traditionalists kept the chief and their elders in check against allowing every value to be destroyed by the early missionaries. 111 University of Ghana http://ugspace.ug.edu.gh They maintained that the presence of the traditional activists in contemporary time has been the constant reminder to the custodians to protect the traditional values of the land. All the twenty-eight respondents of the Christian youth group (100%), responded in the affirmative to the seventh question: would the history of the people of Avatime be complete without Mission history? To them, the mission was a point in history that brought socio-economic and religio-cultural growth and stability to the area. They continued that it brought social justice, tolerance, independence of thought and civilization. It also brought unity in diversity into the socio-economic status of the people. The Muslims equally agreed with the Christian youth group (100%). They posed the question as to whether AvTR has anything attractive to write as history if no Christian activity had taken place in the area. In effect, to them “no Christianity, no Avatime”. Like the Christian and the Muslim youth groups, the traditional activists all agreed (100%) that the history of Avatime is incomplete without mission history. In fact, they said any event that affected a people, whether positively or otherwise could not be left out as unimportant. The eighth question on what life would have been if the Christian missionaries had not evangelised to the local people, all the twenty-eight (100%) respondents in the Christian youth group, responded that in the first place, the missionary activities were in the right direction. They said, life would have been economically backward; that infrastructural development would have been in the drain, illiteracy would have been on the ascendency, the local area would have seriously lagged behind in terms of post-modern civilization and finally agricultural inputs and outputs would have been extremely low in-relation to other areas in Ghana. Like the Christian youth group, the response of the Muslims was unanimously (100%) affirmative. They argued that without the activities of the missionaries, the Avatime traditional area would have been just like many other places in West African where are no developmental work. Therefore, probably, the area would have 112 University of Ghana http://ugspace.ug.edu.gh been inaccessible to non-indigenes; the area would have lack the human resources it has been boasting of now. Unlike the Christian and Muslim groups, the response of the traditional activists was unanimously (100%) negative. They maintained that even if the missionaries had not come at all, the god of the local people, who reigns supreme over the entire world, would have taken care of them. They boastfully said the same god was with them in the pre-Bremen missionary era. The ninth question had to do with any disappointment the indigenous people might have identified in relation to the introduction of Christianity. Eight respondents among the Christian youth (28.5%) were of the view that some of the indigenous people realized that there was low level of knowledge about herbal medicine among the present generation. They expressed the fear that the people with the expert knowledge were becoming scarce; one fears whether the next two generations will have any knowledge about African traditional herbal medicine at all. The rest of the twenty respondents (71.5%) looked at it from another angle. They did not identify any disappointment; they stressed the fact that knowledge about African traditional herbal medicine, for example, will not die off because of the Ministry of Health’s (MoH) partnership with the Traditional Herbal Practitioners and the Ghana Herbal Medical Students Association (GHEMSA). The Muslim group’s response to the ninth question was unanimous (100%) positive. They said, even though they did not hear of any such disappointments from among the indigenes, they were of the view that failure of the chiefs and the people in welcoming the Islamic religion to the area especially in the 19th century was a disappointment. They reiterated that if Islam had been welcomed at the same time the Bremen Missionaries were given the ‘green light’, the area and its environs would have developed much more in all aspects of life than now. The entire traditional activists (100%) responded that many disappointments had been identified. They 113 University of Ghana http://ugspace.ug.edu.gh mentioned religious syncretism; for the youth are confused thereby mixing up the African traditional values with the Western ones; poor moral life of the youth in particular is an example. The tenth question was about whether one can conclude that the various intrareligious conflicts in the area was due to hypocrisy or not. This question received three different responses from the Christian youth. Eleven respondents (39.3%) were in support of the fact that the conflicts was because of hypocrisy. They maintained that intrareligious conflicts are due to desire for power, power-drunkenness and quest for materialism. Hence, Church members pretend to be Christians but do the very things that are unchristian. Nine others (32.1%) maintained that the phenomenon is natural and usual. According to this group, every individual by nature has his or her personal style of hypocrisy. They alluded to the misunderstanding and the conflict resolution style adopted by the apostles in the early Church between Peter and the other apostles at Jerusalem when he visited the home of Cornelius at Caesarea Philippi as stated in Acts 10 and the intense argument between Paul and Barnabas over John Mark in Acts 15: 36-41. They, therefore, concluded that the phenomenon in relation to the question is not entirely due to hypocrisy but rather due to the imperfect nature of humanity. The rest, eight (28.6%) believed that the issue could be either ways. The Muslim group all agreed but bemoaned the fact that, it is commonplace to experience conflicts which are started by hypocritical behaviours. They referred to their religion as having suffered such cause in the past. In their view, since humans, whether Christians or Muslims exhibit such tendencies, it is not a surprise. Thus, one should always be ready to face such situations and be in a position to find a lasting solution. 114 University of Ghana http://ugspace.ug.edu.gh The traditional activists also responded to the question as the Muslims did, saying that the hypocrisy and conflicts are part of life since humanity can never experience trouble free interaction. When the eleventh question was posed to the Christian youth group as to whether the socio-economic development of the area was due to the sole effort of the Western missionary, they unanimously (100%) answered in the affirmative. The argument was that even though socio-economic life in the area predated the Christian era, the presence of the missionaries improved the situation. For them, the mission, resulted in economic empowerment, expanded trade and commerce leading to many people including women gaining employment. They also maintained that missionary activities served as a springboard for other denominations that later came into the area and affected the lives of the people. The Muslims were divided on this question. Four people (33.4%) agreed that the socio- economic development of the area was entirely due to the contribution of the Bremen missionaries at the time because the local people were almost helpless. Eight (66.6%) were also of the view that the development of the area was almost non-existent until the Westerners encountered the area. For them, had it not been the fact that health services were introduced, agricultural practices improved, and educational trend changed along the Western line, the area like many others would have found itself in a much deplorable state than it was then. They said it was clear that until the Bremen mission era, there were no roads but paths and no concrete buildings but huts. The traditional activists disagreed 100% with the view that the socio-economic development of the area was entirely a contribution of the missionaries. They said in spite 115 University of Ghana http://ugspace.ug.edu.gh of the fact that the missionaries did a lot; the indigenous people contributed their quota as well. The final question asked if the Bremen missionary effort had given way to the emergence of Pentecostal and Charismatic Churches. This question attracted an undivided front (100%) from the all the respondents. The Christians stated that the worship style of the church left behind by the Bremen missionaries is too dull for the ordinary African. They claimed that the hymns sung in the Western style was also not ‘moving enough’, unlike the Charismatic type that was said to be responsorial in character, spirit filled and gregariously danceable. The messages or sermons they claimed were equally structured and liturgy-bound in such a way that they continued to be said and heard the same way each time on end. Moreover, many of their preachers were too old-fashioned as compared to the unstructured, non-liturgical and fashionable style of the sermons by the Pentecostal and Charismatic Churches. They went on to describe the sermons of the Pentecostal- Charismatic Churches as prosperity oriented and heart-warming. Prophetism, found in the Pentecostal-Charismatic Churches would continue to attract the youth in particular from the mainline churches such as EPCG. They further touched on the fact that the Charismatic Churches have a session set aside where prophets, pastors and evangelists “prophesy into the lives of the people” at church service and when need be, the affected people are “delivered” from the claws of demons. They mentioned educational requirement or qualifications put in place by the Bremen mission which is still part of the EPCG’s tradition as too high to qualify people as pastors or minsters of the church as compared with the Pentecostal-Charismatic Churches, whose 116 University of Ghana http://ugspace.ug.edu.gh requirements are not so high and encourages the youth to take advantage to go into the ordained ministry. Like the Christian youth group, the Muslim group highlighted the following: the youth’s love for gregarious activities, youth camps, “fashion parades” and other related ones. The traditional activists agreed to the points presented by the two other groups unanimously, too (100%). They said it is a usual phenomenon to desire for new taste hence the Bremen mission’s traditions as maintained in the EPCG should be refined, modified, updated and ‘packaged’ to attract the youth that are continually craving for change. 117 University of Ghana http://ugspace.ug.edu.gh CHAPTER FIVE SUMMARY, CONCLUSION AND RECOMMENDATIONS 5.1 Introduction This is the last chapter of the study. A summary of the research is captured in this chapter and the conclusion to the entire study is presented. Finally, suggestions are given for policy implementation and as a guide to future researchers. 5.2 Summary This study adopted a historical approach that recounted the history of the Bremen Mission in Avatime in the Volta Region of Ghana. It discussed some historical antecedents that led to the activities of the western missionaries in that part of the country. The study revealed the political, social, religious and cultural identity of the people prior to the advent of the German missionary’s encounter with the people. It also shed light on the missionary activities of the two earlier indigenous missionaries whose effort paved way for the local people to encounter the Western missionaries. The role of chiefs and elders of the area before and after the missionaries’ era was highlighted as well. Through this research, it became known that the political leaders of the area gave maximum support to the Western missionaries notwithstanding the obvious differences between the indigenous and Christian values. Currently, all the chiefs and elders in the area have converted and adopted the Christian way of life. In addition, there are indigenous religious activists who are baptized Christians in Avatime. Hence, labelling of those who uphold the Avatime Indigenous Religion with any value-loaded descriptions 118 University of Ghana http://ugspace.ug.edu.gh like heathens, pagans or fetish people is not justified. They can only be referred to as Avatime Traditional Religious Activists (AvTRA). Socio-economically, Avatime has been chalked much improvement in the area of education, agriculture, health, science and technology. 5.3 Conclusion Significantly, the activities of the missionaries influenced all areas of life in Avatime. The study revealed that not all the locals were abreast with the activities of the missionaries. The study also threw light on the existence of the spirit of co-operation among the various religious groups although each still maintains it doctrines. Right from the onset, the people were introduced to the Gospel thereby experiencing a paradigm shift. The Avatime Traditional Religion (AvTR), which was inherited from their forbearers, had to change with time as they embraced the Christianity. Again, the economic benefit derived from the missionary activities was massive and the people enjoyed it. The introduction of cash crops such as cocoa, coffee, and new agricultural practices revolutionarized the people’s agricultural occupation. In addition, apprenticeship service the local people went through under the supervision of the missionaries helped them to be gainfully employed in the artisan industry, resulting in economic empowerment. The local people were exposed to new ways of dressing, culinary skills etc. Notwithstanding all the above, some defects were noticed in the activities of the missionaries, but Avatime continues to be thankful to God for their encounter with the Germans. 119 University of Ghana http://ugspace.ug.edu.gh 5.4 Recommendations This study recounted the Bremen missionary activities in Avatime from 1882-1940 but the researcher wishes to suggest that missiological study be geared towards contemporary missiological activities as well. It is important to learn about the past and the resilience of mission work in contemporary times to serve as a catalyst for all Christians to take mission work seriously. All churches should learn from the churches that have taken to establishing universities by imitating them. Formal education as championed by the missionaries should not be left on the shoulders of the mainline churches alone; the Pentecostal and Charismatic ones should actively participate. The youth in our present-day should take mission work seriously to re-evangelize areas where churches are dying off locally in order to revamp the areas where the earlier missionaries worked. It is equally important that Christians in Africa go back to the Western world and rejuvenate evangelization work where it is clear that churches are dying off. Research in Ghana should attach importance to the study of church history and mission in order to stir up interest in pupils starting from basic schools, for lack of this will lead to a decline in interest in the studying of the humanities. It is important that the Department for the Study of Religions in the University of Ghana should collaborate with other religious academic units to increase the number of students admitted in order to give more persons that are interested the opportunity to study. 120 University of Ghana http://ugspace.ug.edu.gh BIBLIOGRAPHY Abuatiate, et al, Avatime Biakpa Centenary, 2013. Brochure. Adenkule, Ojelabi. 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Africa Today 21, no. 3 (1974): 81-83. http://www.jstor.org/stable/4185441 125 University of Ghana http://ugspace.ug.edu.gh APPENDICES Appendix A The Seven towns and their Chiefs who reigned during the Bremen missionary era in the Avatime Traditional Area under Osie Adza Tekpor III: Vane - Okusie Akoto Amedzofe - Okusie Akyem Foli Biakpa - Okusie Takyi Gbadzeme - Okusie Adzima Dzogbefeme - Okusie Dzapraka Fume - Okusie Adzesi Dzokpe - Okusie Kpornuglo 126 University of Ghana http://ugspace.ug.edu.gh Appendix B: Early native Missionaries in Avatime Emmanuel Tsikor Joseph Tawiah Emmanuel Anku Cornelius Gbegbe Amrago 127 University of Ghana http://ugspace.ug.edu.gh Appendix C: Early Western Missionaries Rev. Matthew Seeger Rev. Jakob Spieth Rev. Herman Schosser Rev. Ernest Burgi Rev. Johanes Schroeder Rev. Alexander Funke 128 University of Ghana http://ugspace.ug.edu.gh Appendix D: Early Native Ordained Ministers of EPCG Rev. Paul Ntumitse Rev. Samuel Newell Rev. Stephen Robert Kwami Rev. Daniel Adinyra 129 University of Ghana http://ugspace.ug.edu.gh Appendix E: Some Foreign Women who Worked for the Mission in Avatime Mrs. Eunice Seeger Mrs. Louise Funke Dr. Mrs. Beveridge Deaconess Diehl Deaconess Schroeder Deaconess Hatje Deaconess Kreuzer 130 University of Ghana http://ugspace.ug.edu.gh Appendix F: Interview Guide UNIVERSITY OF GHANA SCHOOL OF RESEARCH AND GRADUATE STUDIES DEPARTMENT FOR THE STUDY OF RELIGIONS INTERVIEW GUIDE Should Christianity be described as a redemptive faith as against the indigenous Avatime Traditional Religion (AvTR)? Do you think admission of Christianity to the area be seen as a privilege of change? Can the eventual success of rooting Christianity in Avatime be described as a hoax? Has it been the case that the zeal of the local people for Christianity has waned due to the fact that they see no difference between Christianity and the indigenous African religion? How true or otherwise, is it that Christianity has come to destroy African values? Has the antagonism displayed by the adherents of the indigenous religion towards the Bremen Missionaries, any impact on the activities of the latter in Avatime? Would the history of the people of Avatime be complete without Mission history? How do you think life would have been if the Bremen Missionaries had not evangelised the area? Are you aware of any disappointment identified by the local people in relation to the introduction of Christianity? Would any critical observer conclude that the various intra-religious conflict in the area are due to hypocrisy? 131 University of Ghana http://ugspace.ug.edu.gh Can the socio-economic development of the area be solely attributed to the tireless effort of the Western Missionaries? What, in your opinion, are some factors (if there were) that you feel account for the rise of Pentecostal and Charismatic Churches, thereby eroding the missional gain the Bremen Missionaries made in their own right at the time? 132