PMBPhoto66 is a collection of 1558 black and white photographs of uneven quality of British Solomon Islands Protectorate (BSIP) subjects over the 22 years from 1952 to 1974. Much of pre-Independent Solomon Islands is shown in the photos, each of the four administrative districts of the time (Central, Malaita, Eastern and Western) being represented.
The collection is ordered more or less by island name and dated by year. The dating is not always chronological and there are 80 undated images. Roughly speaking there are 388 images of the 1950s, 353 of the 1960s and 739 of the period 1970 to 1974. The majority of the 1950s images are from Malaita, Makira including Ugi, and islands of the “Far East” including Anuta, Vanikoro, the Duff Islands, the Reefs, Santa Cruz, Nukupu, Pileni, Lomlom, Fenualoa, Nibanga Temoa and Tikopia. The images from the 1960s include some of Santa Ysabel, Rennell and Russell Island, Choiseul, Gizo, Ontong Java and Savo. The majority in the 1970s are images of Guadalcanal but also include images from Choiseul, Kolombangara, New Georgia, Nggela/Gela and Tulagi.
Subjects include geographic features such as islands and atolls, volcanoes, coastlines, bays and landing beaches, plains, mountains and mountain ranges, rivers and lagoons and vegetations - for example, Lambi Bay on Guadalcanal’s weather coast, Graciosa Bay in Santa Cruz and Mt Alasa’a in Malaita. In the west Kolombangara Island, in the east Mt Tinakula, Savo Island in Central, and Mounts Tatuve, Gallego, and Popomanesiu on Guadalcanal, are all types of volcano, and each a subject in this collection. Mt Popomanesiu is of special environmental and/or conservation interest for its tropical rainforest vegetation.
Images of aspects of traditional Islander economic activity include gardening particularly of yams; fishing and fishing equipment; the construction of various types of canoe and paddles; and the making of utensils such as mortars and pestles for pounding, and containers; building houses and using leaves to weave walls, roofs, mats, and baskets; carvings; and caring for specific trees like the betel nut palm, for use on ceremonial occasions for example, and the impacts of storms and floods. Images show people at work (for example James No’oli using a backstrap loom, men making yam gardens, and women preparing cassava and making string).
Islander participation in economic and social development, including schools and training centres, is shown in many images: working for Christian missions (mainly Catholic and Anglican) and the government in a variety of roles including as headmen, administrators, police, carriers, guides, captains and crews of boats and ships, nurses, teachers, personal servants and staff in the houses of expatriates, and labourers (women and men) in forestry and logging, coconut plantations and the production of copra, building infrastructure including roads and bridges, and geological/mineral exploration for example on San Jorge for nickel mining and on Gold Ridge and in the Betilonga Basin on Guadalcanal. Images of early airstrips and the transport of goods by carrying on foot, on canoes, boats, and ships are shown, as are cruise ships, a part of the development of the tourist industry. Images of individuals include Silas Sitai as a young administrative assistant with Inspector Dick Richardson and Senior Clerk Walter Togonu; Headman Lumani of Paripao, Headman Chamatete and his wife Betizel as guides, and businessman Samuel Saki and his family. Pelise Moro, the leader of a movement on the weather (south) coast of Guadalcanal to return to customary ways of living, is also a subject and shown in regalia.
Art and cultural heritage subjects include petroglyphs on Guadalcanal, old terraces built to irrigate taro on New Georgia; old slit gongs used in ceremony in memory of Frederick Melford Campbell on Makira; sacred stones on Guadalcanal; graves on Choiseul; and the re-enactment on Santa Ysabel of the killing of Anglican Bishop Patteson at Nukapu in 1871. Images of men, women and children dancing; music including singing, panpipes and bands; jewellery including kap kaps, necklaces, earrings; woven headdresses and skirts; carved masks for ceremonies and welcomes for visitors. Images show Petero Cheni illustrating string figures and Moses and his wife making panpipes and baskets.
Special occasions are often the subject of images and include visits to Moro’s village on the weather coast of Guadalcanal in 1965 and 1969; a welcome to Ontong Java in 1960 at the start of which visitors walked on the hands held at waist height by women who were covered in coconut oil mixed with turmeric; police parades for the Queen’s Birthday on Makira in 1957; and welcomes to visiting High Commissioners to villages and schools. Father Adrian Smith and Bishop Stuyvenburg are shown at the opening of the new Roman Catholic Church at Makina.
Villages, government stations and Honiara are also subjects. Many villages are named and images show residents, including Gilbertese people and squatters, women working, houses and sometimes their contents, water supplies, social gatherings, flood damage, and meetings with government officials.
Throughout the collection there are glimpses of expatriates at work within the British colonial administration as High commissioners, District Officers and District Commissioners, including James Tedder, and Forestry Officers. There are also glimpses of James Tedder’s family, his wife Margaret and children, and some of their friends. Also as part of the collection are images of the houses they lived in and the recreational activities they enjoyed, such as bush walking to interesting sites, plant collecting and swimming. James Tedder and members of his family described/captioned the majority of the images.
The collection is complemented by a number of publications. As a guide to these images, James Tedder’s book A District Administrator in the Islands 1952-1974 Solomon Island Years is useful, although it does not have an index. There are also other Tedder collections in the Pacific Manuscripts Bureau catalogue and the Pacific Research Library, also at ANU.

This is a collection of 45 colour slides taken by James L.O. Tedder, MBE, during the period 1952 to 1974. Twenty nine of these slides were taken in the Territory of Papua New Guinea (TPNG) and 16 in the British Solomon Islands Protectorate (BSIP).

Of the 29 TPNG images, three are of Lae in Morobe District, dated 1952. There are also five images of Rabaul in New Britain: one dated 1952 may be of Tavurvur volcano, a view from Matupi Island. The other four dated August 1964 show the view from the District Commissioner’s garden, a sunset, dancers and school students. Also dated 1964 is a portrait of an unnamed female nurse in Madang District. This photograph may not belong in this series, nor have been taken by James Tedder. Judging from the information on the badge the nurse is wearing it was taken after Papua New Guinea Independence.

Three images dated 1958 were taken in the Eastern Highlands District, probably all at Mt Michael Patrol Post. They include one of James Tedder, his wife Margaret and their children with District Officer W E (Bill) Tomasetti. Tomasetti served in World War 2 / World War II as a commando in Timor. The other photos were taken of two groups of local men, some of whom are displaying their traditional wealth, including plumes and kina shells.

Mt Hagen and the Western Highlands District is the subject of 14 images probably all taken in August 1964: seven are aerial views of the town, airstrip and geographical features, including the Hindenberg Wall, and the terrain en route to Porgera. Seven are of Highlands people. The people, including a portrait of two women, are shown walking along a road or posing for a photograph and show the wealth and status of these people. Three images taken also in August 1964 in Central District are of the view across Fairfax Harbour to Port Moresby town and, in the foothills of the Owen Stanley range behind Port Moresby, of the Rona (Rouna) Falls hydro plant and the Falls themselves. Both this trip outside Port Moresby in Central Province and the flight in the Western Highlands District were probably facilitated by the Western Highlands District Commissioner of TPNG’s Western Highlands District, Tom Ellis, for the District Commissioner of BSIP’s Western District, James Tedder, after the men met at a meeting in Port Moresby.

The last group of images in this collection were taken in the BSIP of two active volcanoes, one in Western District and one in Eastern. The submarine volcano Kavachi, in Western, is in the UNESCO Marovo Tetepare Complex, which is home to outstanding marine biodiversity. Of the five aerial images, two are captioned in distinctive handwriting “H. Moss 27.12.65”. Three images taken with what appears to be the same camera as Moss’, have “Tedder 1966” recorded on them in Tedder’s writing. It is possible that these are duplicates of three images taken by Harry Moss, MBE, and have been dated accordingly. After retiring as a TAA (Trans Australia Airlines) Captain, Harry became the first pilot in the new Solomon Islands internal airline Megapode Airways. Margaret Tedder worked in the Megapode office and occasionally James Tedder was flown by Harry for work purposes. Both men mention the other in their autobiographies, James in his “A District Administrator in the Islands 1952-1974” (published 2008) and Harry in his “10,000 Hours In the Life of a Flying Doctor Pilot” (published 1988). In Eastern District, in the Santa Cruz Islands, is Tinakula. A conical stratovolcano in the same volcanic arc as Kavachi, Tinakula has a long history of activity, including throughout 2019. There are eleven images, a number of them taken from different angles from the air, dated July 1974, and show landslips caused by the volcano’s activity.

James Tedder and members of his family described/captioned the majority of the images.

These photographs are associated with the Department of Communications of the Overseas Mission Committee for the Presbyterian Church of New Zealand. The images date from 1950-1978. Photo subjects include Onesua High School, the Boys Brigade, and construction projects for the New Hebrides Presbyterian Church. There are also numerous images of missionary families and ni-Vanautu church members, as well as some key political figures.

The images depict mission life on the islands of Epi and Nguna, Teachers Training Institute Tangoa on the island of Tangoa and This album of black and white photographs depicts various partnerships between the New Zealand Presbyterian Church and the newly independent New Hebrides Presbyterian Church. The photos show people and activities at the Tangoa Teachers’ Training Institute, a small mission hospital on Tangoa, and the Onesua High School on Efate. It also shows mission life on the islands of Epi and Nguna.

Named people include John Patrick, Rev Graham Horwell, Rev RW Murray, Miss A Riatch, Matron Sister Rhoda Vickers, Clinton Johnson, Pastor Kalmar, Betty Lowndes, James of Anietyum, Rev Rob Kirkby, Rev John Hyslop, Pastor Moses, Sister Kath Gillanders and Sister Anne Lilburne.

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

Collection of 79 black and white images, associated with the Presbyterian mission in the New Hebrides (now Vanuatu). The photographs were captured between 1959-1965 and produced by the New Zealand Presbyterian Church Department of Communication. The photographs show various scenes associated with the work of the church such as church buildings, medical work, and schools. Other images show housing, gardens and landscapes, and there are portraits of named and unnamed individuals. Named individuals in the photographs include: Jessie Murray, Pastor Moses, Pastor Kalorib, Reverend Alan Blake, and Reverend A.G. Horwell. Locations in the images include the islands of Nguna (Malaliu and Taloa), Tangoa, Malekula, Tongoa, Efate, and Santo.

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 TeachersÕ 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 womenÕs 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

This is a collection of 79 images of the Presbyterian mission in the New Hebrides, produced by the New Zealand Presbyterian Church Department of Communications in the 1950s and 1960s. The collection contains photographs of missionary families to the New Hebrides, including Rev. A.G. Horwell who was on Epi, Rev R.W. Murray, and Reverend and Mrs Hyslop. There are also several photographs of named ni-Vanautu pastors and teachers involved with the church including a Pastor Moses, Pastor Kalorib, and K.M. Shing. Many photographs relate to church and mission activities including: the Boys Brigade on Tongoa, bible classes, and Sunday school classes. There are also village scenes and images containing unidentified New Hebridean /ni-Vanuatu people.
The photographs were taken on multiple islands including Epi, Malekula and Tongoa.

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

Photographs taken during Dorothy Crozier’s fieldwork in Tonga as an ANU Research Scholar. Photographs include school children; Tongan funerary customs; medical injections; buildings and people.

This collection comprises 39 images black and white photographs taken in the Australian Territory of Papua and New Guinea by Australian Frank Forster in the 4 months December 1949-March 1950.

The photographs record a trip made mainly by boat to the Territory by Frank, a 28 year old honours graduate in obstetrics, surgery and gynaecology of the University of Melbourne, who became as well a medical historian, bibliophile and benefactor. At the time, health care services provided for the local people by the colonial authorities were minimal. In 1947 there were 17 doctors working there, all of whom were expatriates. The first two trained surgeons arrived about 1950, and were based in Rabaul and in Port Moresby. In 1953 the Australian National University, through a government committee, began identifying “gaps in knowledge” in the territory.

Frank’s record of his journey starts in Papua’s Eastern District at Samarai Island and ends as he returns to Brisbane, having visited several other small islands including Kwato in Papua, then to New Guinea where he visited Lae, Goroka in the Eastern Highlands, Madang, and Manus Island.

Frank’s collection is literally a “snapshot” of the times. He shows various types of boats and light aircraft, local people at work, postwar buildings including wharves and railway lines, and equipment. Nine photos relate to the port and town on Samarai Island in the Milne Bay District of Papua, now the Milne Bay Province of Papua New Guinea. Six of these show boats at the wharf, including MV Malaita of the Burns Philp Shipping Company, the wharf railway line and men working to move cargo. Two photos show members of the Papua and New Guinea Constabulary presenting arms, and one is of a building displaying an Australian flag and two flags of the United States, a clear reminder of the importance of Samarai to the Allies in World War 2.

En route to Lae in the Morobe District of New Guinea, now the Morobe Province of Papua New Guinea, the boat passed Gesila Island and berthed at Kwato Island. On Kwato, Frank photographed the London Missionary Society (LMS) Church. In the port of Lae, Frank photographed landing craft AB2348 with many men, possibly labourers, on board, and the ship MV Malaita again.
In Madang District, four photographs are of the coastline and buildings, one possibly of the administrative headquarters of the district and business establishments, and a detailed scene of a wharf, including men working to move cargo. On the mainland, three photographs show beautiful trees including one of a long archway of trees, and at the cemetery, the 1914 grave of Willi Wohlgemuth, a machinist probably on the mission ship, for the Divine Word Mission at Sek (Alexishafen). In 1913 the Mission sub-divided for sale land on Doilon Plantation just south of Alexishafen, and Wohlgemuth got Block 3, 160 hectares, but died of appendicitis on 1 March 1914. (Amtsblatt 1914, 45, 91.) One photograph captures a well maintained corrugated iron building with “1913” clearly shown and another an aerial view of MV Malaita at a wharf.

Four photographs were taken in or near Goroka, probably at Humilaveka, in the Eastern Highlands District of New Guinea, and all relate to an airstrip – kunai (grass) buildings, fences, people watching and a biplane, a De Havilland 84 Dragon.
The four photographs taken of Manus Island are of the main port of Lorengau. Various types of water craft, possibly pieces of equipment left after World War 2, buildings and the main wharf, are shown in these photos.
Probably on his way back to Australia, Frank took a photograph in the China Straits showing three different types of boat, and one other.

The photographs were given to Helen and Ray Spark in 1976. They met him on a trip with their two daughters to Melbourne from Wewak in Papua New Guinea where they were living, Ray then working at the Wewak hospital. They got talking and Frank told them he had some old photos of New Guinea. He said he took the photos when he was a student doing an internship there in December 1949- March 1950. Under Frank’s care, a son was born to the Sparks in April 1976. Frank gave the photos to the Sparks in the brown manilla envelope. On it in pencil is the note “These pictures were taken Dec 1949 March 1950”: presumably the handwriting is Frank’s.

The brief descriptions on most photos are Frank Forster’s own. Additional information has been added to these descriptions, much of it based on the work Bill Gammage did in 2018 when asked to look at the images by the Bureau.

The Tuimaleali'ifano title is one of the four princely titles in Samoa.

Legal documents and some related material concerning cases in 1949, 1976 and 1977 in the Land and Titles Court of Western Samoa re disputes on succession of the Tuimaleali'ifano title. <P><b>See reel list for further details</b>

This collection consists of two reports written by Carl Franke, Cadet Agriculturist, for the Department of Agriculture, Stock and Fisheries (DASF), Territories of Papua and New Guinea, during the period 1947-1948. The first report, ‘Report On – General description of; native agriculture in; and rubber production at Kokoda – Sub-district of the Northern District of Papua’, describes climate (including rainfall), population (including social, spiritual/sorcery), vegetation, religious missions, effects of war, land use systems, food crops, livestock, health and nutrition, trade and economics. It reports on Kokoda sub-districts: Autembo-Wairopi-Hungiri, Biagi, Wawanga-Managalasi and Chirima. It also reports on a government rubber plantation at Kokoda, noting that pre-war records were destroyed during World War II. It describes the processing stages, including preparing land, tapping, standardising, coagulating, smoking, drying or curing, and packing.

The second report, ‘A Report on the Agricultural Potentiality of the Goilala Sub-district of Papua’, describes the location, including communications infrastructure, population, language groups, climate (including rainfall), customs, kinship and marriage, social organisation, chieftainship, politics, diet and feasts, sorcery, religious missions, health and nutrition, land use and tenure, gardens, crops, and economics. The report also includes Franke’s patrol diaries.

Both reports contain photographs and hand-drawn maps.