This collection includes 112 images. Most of the images include portraits of European Presbyterian missionaries or ni-Vanuatu people. Many of the portraits include key New Hebrides missionaries who travelled to the new Hebrides from New Zealand and Scotland. The images include mission group synod photographs and pictures of the missionary children. Some of the pictures show traditional style architecture and cultural practices such as cooking methods and slit drums. Missionary churches, houses and gardens are featured. The images were taken on the islands of Nguna, Tangoa, Tanna, Tongoa, Efate, Futuna, Emae, Ambrym and Malekula.

The New Hebrides Mission from the Presbyterian Church of New Zealand:

The Presbyterian Church began sending missionaries to the New Hebrides (today known as Vanuatu) in the mid-19th Century. The first missionary was Rev. John Geddie of the Presbyterian Church of Nova Scotia who arrived on the island of Aneityum in 1848. Subsequent missionaries came from the Presbyterian Churches of New Zealand, Canada, Scotland and Australia (Victoria, Tasmania, South Australia and New South Wales).
In New Zealand an interest in supporting a Christian mission to the New Hebrides was fostered when Rev. John Inglis of the Reformed Presbyterian Church of Scotland toured the country in 1852 following a three month tour of the New Hebrides and Solomon Islands. In that same year, Inglis and his wife joined Geddie on Aneityum. Rev. John Inglis continued to send regular reports of his work to New Zealand, leading to increasing interest from the Church there in sending their own missionaries to the islands.
The Presbyterian Church of New Zealand was at that time divided up into the “Northern Church” and the “Southern Church” (consisting of the Provinces of Otago and Southland). The Southern Church was based on the ideals of the Free Church of Scotland and these principles influenced its mission work for many years. For over 40 years the two Churches worked separately, with mission activities during this time operating independently of each other.
Over several decades the Presbyterian Church of New Zealand sent a number of missionaries to the New Hebrides including the following people. The information below includes the missionaries' date of arrival in the New Hebrides, the name of the missionary and the name of the main island on which they worked:
1866, Rev. William Watt, Tanna
1870, Rev. Peter Milne, Nguna
1879, Rev. Oscar Michelsen, Tongoa
1885, Rev. Charles Murray, Ambrym
1889, Rev. Thomas Smaill, Epi
1892, Rev. Dr. Lamb, Ambrym
1899, Dr. John Bowie, Ambrym
1903, Rev. Thomas Riddle, Epi
1905, Rev. William V. Milne, Nguna (born on Nguna in 1877)
1932, Rev. Basil Nottage, Tongoa
1938, Rev. Ken Crump, Nguna
1941, Rev. J.G. Miller, Tongoa
1944, Rev. Ian Muir, Emae and Epi
1948, Rev. A.G. Horwell, Epi
In the early years there was no organised or reliable shipping service to the individual islands of the New Hebrides so it was important for the Church to have their own vessel to bring regular supplies from Australia and New Zealand. A boat was also necessary for transport to other mission stations. Although the New Hebrides missionaries were responsible for their home churches and allotted areas and islands, they worked closely together on common issues and met annually for a mission Synod meeting. New Zealand Presbyterian Church worked in conjunction with the Australian Presbyterian Church to raise money and purchased a mission supply vessel, the “Dayspring I”. This 115 ton brigantine was launched in Nova Scotia, Canada, in 1863. It was lost in a hurricane ten years later and replaced by a second hand schooner, the “Dayspring II” in 1876. The Dayspring II was sold prior to 1890 as she was too small and slow and uncomfortable to sail in. The Australian missionary Dr. John G. Paton raised £6000 during a visit to Britain in 1884-1885 and later increased the donations to £7000. The “Dayspring III” was built on the Clyde in Scotland to the order of the Victorian Presbyterian Church Foreign Missions Committee. She was 157 feet long and arrived in Australia in 1895. On only her fourth voyage to the islands, she sank on the 16th October 1896 after striking an uncharted coral reef near New Caledonia. The decision was made not to replace the vessel.
The New Hebrides Mission shared a practical concern for the everyday needs of island people. In addition to converting local people to Christianity, the missionaries worked to improve education, through the introduction of schools where the training of local mission teachers was initiated. The Tangoa Teachers’ Training Institute opened at Tangoa, South Santo, in 1895. The purpose of the Institute was to train local teachers and it was supported by all the Protestant missions working throughout the New Hebrides. Missionaries also worked to improve health education and services and encouraged the production of arrowroot and island trading as a means to generate revenue. Arrowroot powder was shipped to New Zealand and other countries, where it was initially distributed by women’s missionary groups and later by commercial organisations. The funds from the sale of arrowroot were used to build additional churches in the islands and, in some cases, as a donation towards New Zealand mission funds to be used elsewhere. From 1880 to 1918 on Nguna alone, over 26 tons of arrowroot was produced.
By 1910, the work of the New Hebrides Mission was declining. This was partly due to a rapidly decreasing population on the islands and a feeling that little room existed for further expansion of mission work, as by then most areas were adequately covered. The reduction in population was primarily caused by introduced European illnesses and epidemics which decimated the local population. The Queensland labour trade had also had an impact on the local population, with many locals having decided to remain in Queensland.
In 1947 there was a general consensus held among the Island missionaries that the local church was ready to assume control of its own affairs. A constitution was drawn up, and after amendments submitted by the New Zealand and Australian Mission Committees and the New Hebrides Mission Synod, it was adopted. At a Centennial Synod meeting in 1948, the 100th anniversary of the arrival of the Rev. John Geddie, the local church was placed fully in charge of its own affairs. The island mission councils for Australia and New Zealand were then limited to the affairs of their immediate mission staff. The New Zealand Church continued to provide a large financial grant to the New Hebrides Presbyterian Church. A continued focus remained on training church leaders and education more generally. The Tangoa Training Institute later introduced a curriculum of advanced theological studies.
In the early 1950s, the New Zealand Missions Committee responded to the request for assistance to establish a High School at Onesua on Efate, along with funds and personnel to set up and run a small hospital on Tongoa. The Committee viewed this project as a practical means by which the New Zealand Church could provide for a social need rather than a means for furthering evangelistic opportunities. This policy shift in Mission funding opened up other opportunities for aid from the New Zealand Church including developing Navota Farm and opening the Maropa religious bookshop in Port Vila, training local islanders to be trades people and undertake the building work. The New Zealand Bible Class volunteer scheme sent out young people during the 1960s to assist with building, administration and nursing. The Mission, at the request of the Presbyterian Church of the New Hebrides, divested itself of all remaining authority in the Islands so that the New Zealand missionaries effectively worked for the New Hebrides Church. In 1965 a memorandum was prepared which defined the terms of “responsible partnership” and sought to define the responsibilities of each partner. The Church continues today as the Presbyterian Church of Vanuatu.
For more information about New Hebrides Mission collections at the Archives of the Presbyterian Research Centre, Presbyterian Church of Aotearoa, and New Zealand, see: http://www.archives.presbyterian.org.nz/missions/newhebrideshistory.htm

Solf (1862-1936) became president of the municipality of Apia, Western Samoa, in 1899, after serving as a district judge in German East Africa. In 1900 he became governor of Western Samoa when that country became a German colony. He remained in that post until 1911 when he became Secretary for the colonies in the German government. After World War I, he served as German ambassador in Japan. The Solf papers have been filmed on reels PMB 581 - 589.

The papers comprise:

1. letters to family (3 volumes), 1885-1935
2. personal honours, 1927-34
3. congratulations on 70th birthday, 1932
4. publications, speeches, etc. 1886-1932 (Continued on PMB 582)

For details see PMB Doc 11. According to P. Oreilly, issues 1396-1397, dated between 23 June and 30 June 1866, are entitled Journal Officiel de la Nouvelle Caledonie.

Nos. 1320-1397, 7 January 1885 - 30 June 1886

Some reports on the microfilm are as published in the Votes and Proceedings of the Queensland Parliament: others are as published in the Colonial Reports of the British Government. From 1 July 1900, they are from the Votes and Proceedings of the Parliament of the Commonwealth of Australia. The Colonial Reports were published without the maps which may accompany identical reports in the Queensland Parliamentary Papers.

A list indicating the provenance of each report appears at the beginning of Reel 1. Reel 1: reports up to Appendix 12 of 1901. Reel 2: the remainder.

See also SSEM correspondence, 1890-1946, at PMB 1150; Not in Vain, 1887-1995, at PMB Doc 439; Despatches from the SSEM, Mar 1932-Jul 1956, at PMB Doc 440; and Solomon Soldiers’ News, 1945-1966, at PMB Doc 441.

Reel 1
Queensland Kanaka Mission. List of Baptisms, Nos. 1-1369, 1886-1900
Notes on baptised people, cross referenced to QKM List of Baptisms, above, 1902(?).
Solomons Baptisms Register, Nos. 1-1203, 1902-1905.
Solomons Register of Baptisms, Nos. 1204-2811, 1915-1922.
Solomons Baptisms Register, Nos. 2812-5821, 1922-1932.
Solomons Baptisms Register, Nos. 5822-9310, 1932-Mar 1946.
Solomons Baptisms Register, Nos. 9311-14796, 1946-1962.
New Guinea Baptism Record Book, Nos. 1-3180, 1958-1973.
Reel 2
Miss L. Drewitt. List of Villagers visiting Mission (One Pesi?), 1927-1951.
Furlough Lists (2 volumes). Lists time spent by staff in the Islands, 1907-1965.
Grammar Notes and English-Makira Vocabulary WB [Wanoni Bay], arranged by Miss Waterson. Ts., carbon; c.80pp., (first page missing), 1931.

Members of the Young, Deck and Grant families established the Queensland Kanaka Mission in 1886 and extended it to various centres along the Queensland coast. A Solomon Islands Branch of the Queensland Kanaka Mission was formed in 1904. It established a principal mission station at Onepusu on the west coast of Malaita in 1905 and changed its name to the South Sea Evangelical Mission in 1907. The Mission continued to operate in the Solomon Islands, and in New Guinea after World War II, till it was localised in the 1980s.

• 'Queensland Kanaka Mission Annual Report', Nos.1-9, 1887-1895
• ‘Not in Vain.’ What God hath wrought amongst the Kanakas in Queensland, (Annual Reports, cont.), Nos.10-28, 1895-1914
• South Sea Evangelical Mission, Not in Vain (Annual Statistics)', 1915-1919
• SSEM Letters by Northcote Deck and others (untitled, un-numbered series), 1909-1919
• SSEM Letters, includes Annual Statistics and Financial Report (untitled series continued), Nos.1-26, 1920-27; followed by
• Not in Vain, Nos.29-297, 1928-1995 (Nos. 163, 176, 270, 273, 294 and 295 are missing), includes Annual Statistics and Financial Report, 1928-1975.

See Finding aids for details.

The copra trade was the core business of the Deutches Handel und Plantagen Gesselschaft. The company had monopoly recruiting rights enabling it to draw labour for its plantations in Samoa from the eastern New Guinea islands and the northern Solomon Islands. The labour registers give the number and name of the labourer, his or her village and district. The registers also note the plantation on which the labourer worked and transfers to employment elsewhere. If applicable, the date and cause of death is noted. There was a high mortality. Otherwise the register notes the date of return. There is also a column for further notes.

Arbeiter Register, Nos.6367-7832, 25 May 1887-24 Feb 1891 [16 Mar 1891];
Arbeiter Register, Nos.7833-9409, 16 Mar 1891-Jan 1897;
Arbeiter Register, Nos.9406-10128, Nos.1-1237, Jan 1897-Jan 1906;
Arbeiter Register, Nos.1238-3187, Jan 1906-Sep 1913.

H.I.N. Moouga appears to have been of Mangarevan descent and foreman of a team of coconut plantation workers from French Polynesia and Niue, employed on Flint Island by J.T. Arundel and Co. of London.

The names of the workers are listed in the opening pages of the diary. The mixture of languages in which the diary is written may have been the lingua franca of the multi-lingual community on Flint Island. Moouga details daily weather conditions, prevailing winds, land areas cleared, coconut palms planted, coconuts harvested, crushed and cut. He describes also the difficult conditions under which the group worked - fire-ant infections, lack of medical care, lack of food, food contaminated by rust - and the often difficult relationships between the workers themselves and between them and the Arundel family. In the concluding pages of the diary, Moouga says that he has had more than enough of the life and asks to be repatriated.

Rickard (1858-1939) went to New Britain with the Methodist Mission in 1882. A dictionary completed in 1888 and issued in a small multigraphed edition in 1889. It is in three sections:

1. New Britain and English vocabulary
2. English and New Britain vocabulary
3. New Britain grammar

This album was most likely compiled by Church members to promote the work of the Mission in the New Hebrides. It includes pictures taken by the mission on the islands of Aneityum, Tanna, Erromanga, Efate, Nguna, Tongoa, Tangoa, Epi, Ambrym and Santo. Photographs are of varied subjects including the processing of arrowroot to raise funds for the church, local houses on Nguna, Santo and Epi, groups of local women and children, and mat making on Ambrym. There are also images of mission buildings on Futuna, Tanna, Ambrym and Nguna. One photograph shows Taripoliu, a chief of Nguna, with his family.

Photographs date from 1889 to 1909 and are mounted into an album with captions. Some images have deteriorated.

The New Hebrides Mission from the Presbyterian Church of New Zealand:
The Presbyterian Church began sending missionaries to the New Hebrides (today known as Vanuatu) in the mid-19th Century. The first missionary was Rev. John Geddie of the Presbyterian Church of Nova Scotia who arrived on the island of Aneityum in 1848. Subsequent missionaries came from the Presbyterian Churches of New Zealand, Canada, Scotland and Australia (Victoria, Tasmania, South Australia and New South Wales).

In New Zealand an interest in supporting a Christian mission to the New Hebrides was fostered when Rev. John Inglis of the Reformed Presbyterian Church of Scotland toured the country in 1852 following a three month tour of the New Hebrides and Solomon Islands. In that same year, Inglis and his wife joined Geddie on Aneityum. Rev. John Inglis continued to send regular reports of his work to New Zealand, leading to increasing interest from the Church there in sending their own missionaries to the islands.

The Presbyterian Church of New Zealand was at that time divided up into the “Northern Church” and the “Southern Church” (consisting of the Provinces of Otago and Southland). The Southern Church was based on the ideals of the Free Church of Scotland and these principles influenced its mission work for many years. For over 40 years the two Churches worked separately, with mission activities during this time operating independently of each other.

Over several decades the Presbyterian Church of New Zealand sent a number of missionaries to the New Hebrides including the following people. The information below includes the missionaries' date of arrival in the New Hebrides, the name of the missionary and the name of the main island on which they worked:

1866, Rev. William Watt, Tanna
1870, Rev. Peter Milne, Nguna
1879, Rev. Oscar Michelsen, Tongoa
1885, Rev. Charles Murray, Ambrym
1889, Rev. Thomas Smaill, Epi
1892, Rev. Dr. Lamb, Ambrym
1899, Dr. John Bowie, Ambrym
1903, Rev. Thomas Riddle, Epi
1905, Rev. William V. Milne, Nguna (born on Nguna in 1877)
1932, Rev. Basil Nottage, Tongoa
1938, Rev. Ken Crump, Nguna
1941, Rev. J.G. Miller, Tongoa
1944, Rev. Ian Muir, Emae and Epi
1948, Rev. A.G. Horwell, Epi

In the early years there was no organised or reliable shipping service to the individual islands of the New Hebrides so it was important for the Church to have their own vessel to bring regular supplies from Australia and New Zealand. A boat was also necessary for transport to other mission stations. Although the New Hebrides missionaries were responsible for their home churches and allotted areas and islands, they worked closely together on common issues and met annually for a mission Synod meeting. New Zealand Presbyterian Church worked in conjunction with the Australian Presbyterian Church to raise money and purchased a mission supply vessel, the “Dayspring I”. This 115 ton brigantine was launched in Nova Scotia, Canada, in 1863. It was lost in a hurricane ten years later and replaced by a second hand schooner, the “Dayspring II” in 1876. The Dayspring II was sold prior to 1890 as she was too small and slow and uncomfortable to sail in. The Australian missionary Dr. John G. Paton raised £6000 during a visit to Britain in 1884-1885 and later increased the donations to £7000. The “Dayspring III” was built on the Clyde in Scotland to the order of the Victorian Presbyterian Church Foreign Missions Committee. She was 157 feet long and arrived in Australia in 1895. On only her fourth voyage to the islands, she sank on the 16th October 1896 after striking an uncharted coral reef near New Caledonia. The decision was made not to replace the vessel.

The New Hebrides Mission shared a practical concern for the everyday needs of island people. In addition to converting local people to Christianity, the missionaries worked to improve education, through the introduction of schools where the training of local mission teachers was initiated. The Tangoa Teachers’ Training Institute opened at Tangoa, South Santo, in 1895. The purpose of the Institute was to train local teachers and it was supported by all the Protestant missions working throughout the New Hebrides. Missionaries also worked to improve health education and services and encouraged the production of arrowroot and island trading as a means to generate revenue. Arrowroot powder was shipped to New Zealand and other countries, where it was initially distributed by women’s missionary groups and later by commercial organisations. The funds from the sale of arrowroot were used to build additional churches in the islands and, in some cases, as a donation towards New Zealand mission funds to be used elsewhere. From 1880 to 1918 on Nguna alone, over 26 tons of arrowroot was produced.

By 1910, the work of the New Hebrides Mission was declining. This was partly due to a rapidly decreasing population on the islands and a feeling that little room existed for further expansion of mission work, as by then most areas were adequately covered. The reduction in population was primarily caused by introduced European illnesses and epidemics which decimated the local population. The Queensland labour trade had also had an impact on the local population, with many locals having decided to remain in Queensland.

In 1947 there was a general consensus held among the Island missionaries that the local church was ready to assume control of its own affairs. A constitution was drawn up, and after amendments submitted by the New Zealand and Australian Mission Committees and the New Hebrides Mission Synod, it was adopted. At a Centennial Synod meeting in 1948, the 100th anniversary of the arrival of the Rev. John Geddie, the local church was placed fully in charge of its own affairs. The island mission councils for Australia and New Zealand were then limited to the affairs of their immediate mission staff. The New Zealand Church continued to provide a large financial grant to the New Hebrides Presbyterian Church. A continued focus remained on training church leaders and education more generally. The Tangoa Training Institute later introduced a curriculum of advanced theological studies.

In the early 1950s, the New Zealand Missions Committee responded to the request for assistance to establish a High School at Onesua on Efate, along with funds and personnel to set up and run a small hospital on Tongoa. The Committee viewed this project as a practical means by which the New Zealand Church could provide for a social need rather than a means for furthering evangelistic opportunities. This policy shift in Mission funding opened up other opportunities for aid from the New Zealand Church including developing Navota Farm and opening the Maropa religious bookshop in Port Vila, training local islanders to be trades people and undertake the building work. The New Zealand Bible Class volunteer scheme sent out young people during the 1960s to assist with building, administration and nursing. The Mission, at the request of the Presbyterian Church of the New Hebrides, divested itself of all remaining authority in the Islands so that the New Zealand missionaries effectively worked for the New Hebrides Church. In 1965 a memorandum was prepared which defined the terms of “responsible partnership” and sought to define the responsibilities of each partner. The Church continues today as the Presbyterian Church of Vanuatu.

For more information about New Hebrides Mission collections at the Archives of the Presbyterian Research Centre, Presbyterian Church of Aotearoa, and New Zealand, see: http://www.archives.presbyterian.org.nz/missions/newhebrideshistory.htm