Three Agnes Ellwoods: Tombstone Tuesday

Anout four years ago someone sent us a descendant chart showing the descendants of Edmund Ellwood (1700-1789) and his wife Elizabeth Robinson (1700-?) of Dufton, Westmorland, England. It actually went back a few generations to an earlier Edmund, but the main descendants shown were those of Edmund and Elizabeth. It is mainly a list of names, with a few dates, but no places indicated.

Unfortunately we don’t seem to have kept a record of who sent it to us, but we were told that it originated with a Peter Ellwood, whom we haven’t managed to make contact with.

Since retiring last March, Val has been working her way through it, trying to flesh out the outline with dates, names and places, and trying to prove the various links. In the course of doing this she has discovered several errors and omissions in the list, and also several errors and omissions in various online family trees.

She has mainly been working on the descendants of Edmund and Elizabeth’s eldest son Samuel Ellwood (1726-1796), who married Hannah Barrow at Cartmel in Lancashire in 1752. Samuel was a shoemaker, as were some of his descendants. Samuel & Hannah’s eldest son John seems to have gone back to Wesmorland for a wife, and married Jane Coulthred at Underbarrow in Westmorland, and they then had four children at Cartmell in Lancashire, but we have only been able to trace the descendants of one of them, Timothy Ellwood (1769-1867), who married Mary Withers in 1801. We are not absolutely sure of these links, but on a balance of probabilities they seem to be correct. If anyone has any better information about any of them, please let us know.

Timothy and Mary had 12 children, and it is mainly their descendants that we have been trying to follow.

The two eldest sons, John and Thomas, each had a daughter Agnes Ellwood, and each Agnes married in the 1850s, and emigrated to the USA soon afterwards.

Gravestone of John Turner and Agnes Ellwood in Towanda, Kansas, USA

Gravestone of John Turner and Agnes Ellwood in Towanda, Kansas, USA

We’ve been able to find out what happened to these descendants mainly through the very useful Find-a-Grave web site. Agnes Ellwood (1831-1908), daughter of Thomas Ellwood and Elizabeth Taylor, married John Turner in 1852, and emigrated to the USA in about 1857, living first in Illonois, and then in Towanda, Kansas. You can find their details on the Find-a-Grave site here. They seem to have several children, some of whom are also buried in the same cemetery, and they can also be found on the Find-a-Grave site.

Agnes Turner had a cousin, 15 months younger, Agnes Ellwood (1833-1896), the daughter of John Ellwood and Agnes Harrison, who married John Jackson Tallon in 1855, and almost immediately afterwards emigrated to Illinois in the USA. Unlike the Turner family, the Tallons seem to have stayed in Illinois a while longer, at least long enough for Agnes to be buried there. And again, Find-a-Grave comes up with the most useful information.

It was at this point that we discovered a lot of online family trees for Agnes Ellwood Tallon, on the soon-to-be-closed Mundia site (no links, as they won’t work after September). And every one that we looked at linked to the wrong Agnes!

They all linked to a third, unrelated Agnes, the daughter of John Ellwood and Mary Shepherd, who was born about 1835 in Oddendale, Westmorland, England. The “real” Agnes Ellwood married John Tallon in 1855, and was living in Illinois in 1860. In the 1861 English census the “false” Agnes Ellwood was still unmarried, still living with her parents, working as a dairymaid. In 1868 she married James Coulthwaite in Casterton, Westmorland, and they had a son John Henry Coulthwaite, who had a large family, and his mother Agnes was still living with them on the farm in Westmorland in 1911.

The Ellwood family seems to be a good one for showing the danger of online family trees, and of copying them without checking. We gave another example of this in our blog post on Jane Ellwood and the perils of online family trees.

Gravestone of Agnes Ellwood who married John Jackson Tallon. Hieronymus Cemetery, Armington, Illinois, USA

Gravestone of Agnes Ellwood who married John Jackson Tallon. Hieronymus Cemetery, Armington, Illinois, USA

But the truth about the “real” Agnes Ellwood who married John Jackson Tallon was there on her gravestone all along. She was born in 1833, not 1835, and so is much more likely to be the Agnes Ellwood, daughter of John Ellwood and Agnes Harrison, who was baptised in Colton, Lancashire on 10 February 1833 than she is to be the Agnes Ellwood who was born in Oddendale and baptised on 14 June 1835 in Crosby Ravensworth, Westmorland, daughter of John Ellwood and Mary Shepherd.

We have gathered quite a lot of information on this branch of the Ellwood family, and would gladly share it with other researchers, as a lot of other researchers have helped us. If you would like to have more information please ask, letting us know how you are linked to this family. Unfortunately, while there are many helpful family historians out there who are willing to exchange information, there are also a few “data leeches” who take whatever they can get and give nothing, so we will only give full information to those who can demonstrate their own link to the family. You can ask either in the comments, or on the Ellwood family forum here, or by using the form below:

 

Stooke family of Dawlish

I haven’t posted much in this blog for a while, and so was rather puzzled by a sudden flurry of new visitors yesterday, more than twice the daily average.

The reason I haven’t posted much is that we haven’t made any startling new discoveries in our family history recently, but have just been plodding along. At around this time of the year (December-January) we seem to get back to the Stooke family, and this time around seem to have been adding to the descendants of John Stooke and Mary Barter of Kingskerswell in Devon.

This is a bit peripheral to our interests, because I’m not 100%, or even 90% sure that they are related.

John Stooke of Dawlish married Mary Barter at Kingskerswell in 1808, and they had 10 children (that we have been able to trace), and we have been able to trace at least some descendants of five of those children.

John Stooke was apparently born in Dawlish in 1784, the son of James Stooke and Mary Bargeron or Barjeron or Baragon or Barrigan (there seem to be a number of ways of spelling it), who were married in Dawlish on 28 October 1771.

What is not clear is where this James Stooke came from. Some family trees identify him with James Stooke of Trusham, the son of Edward Stooke and Elizabeth Dingley, who was baptised in Trusham on 28 June 1742. While this is possible, it also seems that there were other Stooke families living in Dawlish at the time of the marriage of James and Mary, so it would be useful if we could see the Dawlish parish registers and do a reconstruction of all the Stooke families there. Unfortunately the Dawlish registers do not appear to be available online, either on FreeReg or anywhere else, nor do they appear to have been filmed by the LDS, so it would mean travelling to the Devon Record Office in Exeter to try to find them.

I’ve also been scanning some old negatives, and came across some photos taken when we lived in Utrecht briefly. When we were living there we travelled actoss to Paulpietrersburg, some 70 km away over gravel roads. I knew that my grandfather, Percy Hayes (whose mother was Mary Barber Stooke) had lived there until he died in 1948, and he is buried in an unmarked grave in the cemetery there. He used to be the secretary of the Dumbe colliery, so we had a look at it, though in his day it was at the base of the mountain, and when we visited, nearly 30 years later, it was near the top. So we drove up the mountain, and took some photos of Paulpietersburg from there.

Paulpieterburg, Natal, from Dumbe mountain, 12 April 1977

Paulpieterburg, Natal, from Dumbe mountain, 12 April 1977

 

 

A new home for our family web pages

Our family web pages, which have been inaccessible for more than a year, are now back on line, and you can see our main family history page at:

http://www.khanya.org.za/famhist1.htm

We have had some family web pages since 1996, long before we started this blog, At first they were hosted by Geocities, but then Geocities was taken over by Yahoo! and killed off. We moved the pages to Bravenet, but that died about a year ago, and when it was clear that there was no hope of it’s being  rescuscitated, we’ve moved the pages to this site.

So if you had links to any of our pages are one of the old sites, please move them to this one!

It will take some time before we get everything working again, and some links are still broken, but the main family history page seems to be working OK for now.

 

Fred & Mary Greene

One of the things that was missing from our family history was a picture of Val’s great grandparents, Fred and Mary Greene. A few weeks ago, however, Jean Mary Gray sent us one. Jean’s grandmother, Connie Semple, was the half-sister of Frederick Vincent Greene.

Frederick Vincent Greene (1868-1949) and his wife Mary Frances  Crighton (1868-1957)

Frederick Vincent Greene (1868-1949) and his wife Mary Frances Crighton (1868-1957)

Frederick Vincent Greene was the son of Frederick Thomas Green, the Canadian elephant hunter, trader and partisan leader in Damaraland in the mid-19th century. He was born at Ehangero, Damaraland, on 21 November 1868. His mother was Catherine Agnes Ann (Kate)  Stewardson, who was born at Rooibank, near Walvis Bay (now part of Namibia).

After Frederick Thomas Green died in 1876, his widow, Kate Stewardson, married George Robb. With her two husbands she had at least 17 children, of whom only five survived to adulthood. So Fred Greene (Junior) had two sisters, Mary Elizabeth Green (1865-1952) who married Frederick Thomas Abbott, and Alice Isabella Green (1871-1945) who married John Martin Cuthbert O’Grady.

He also had three half-sisters, one from his father’s earlier wife, and two from his mother’s later husband (it gets complicated).

The eldest half-sister was Ada Maria Green (1864-1926), born at Otjimboro, Angola, of Frederick Thomas Green’s second wife, Sara ua Kandendu (his first wife was a Dixon, name unknown). Ada, also known as Ida and Kaera, was the ancestor of Mburumba Kerina, the inventor of the name “Namibia” (“Kerina” was the Herero pronunciation of “Green”).

Frederick Vincent Greene’s other two half sisters were the children of his mother, Kate Stewardson, and her second husband George Robb. They were Agnes Mary Elizabeth Robb (1878-1959) who married Charles Ernest Peers, a Cape Town artist, and Constance Sweetingham (Connie) Robb (1889-1964) who married John Semple, and is the grandmother of Jean Gray who sent us the photo.

Frederick Vincent Greene was 7 years old when his father died, and was brought up by his mother and stepfather, who moved to the Cape Colony about 1881 or 1882, and later moved to Johannesburg. At some point he married Mary Frances Crighton — we don’t know when or where, but their first child, Frederick Alwyn Bartlett Greene, was born in Ladysmith, Natal, in 1890. His father, Fred Vincent, was shown in the Anglican baptism register there was a “mechanical engineer”.

Mary Frances Crighton was the daughter of William John Crighton and Anna Maria MacLeod of Cape Town, where the family were saddlers and leather merchants. On her mother’s side there were also Canadian links, as her grandmother, Mary Kerwick, like Fred Vincent Greene’s father, was born in Quebec. See here for more on the Crighton family.

They had eight children, but they are the generation we know least about.

  • Frederick Alwyn Bartlett Greene (1890-?)
  • Charles Stanhope Greene (1891-?)
  • Arthur Walpole Francis Greene (c1893-c1943)
  • Allan Dudley Greene (c1893-c1942)
  • Edward Lester Greene (1897-c1950)
  • Frank Henry Greene (c1899-?)
  • Royden Braithwaite Greene (1905-1971)
  • Gladys Winifred Greene (1907-1997)

Val’s grandfather was Allan Dudley Greene, but he died before she was born, and when her father was a prisoner-of-war in Italy. He died of TB, but Val’s grandmother Emma le Sueur couldn’t remember when it was. She was good at remembering what pills they took and what diseases they died of, but was rather vague about dates and places. But she thought he had died in the King George V Hospital in Sydenham, Durban. So we went there and asked at the reception if they could find the record of someone who had been a patient 30 years before. They found him in the index, and said that because it was so long ago, his admission card would be in the basement. It took them all of 10 minutes to find it. So we got his date of death. We were delighted, because we had just spent the morning hunting through the records of the Master of the Supreme Court in Pietermaritzburg (for which I had to get special permission from the magistrate, being banned at the time) and had found no death notice or any other estate files for him. And we still don’t know when or where he was born.

The family surname was Green and remained so until the First World War. The eldest son, Frederick Alwyn Bartlett Green, changed his name to Greene when he enlisted in the army, and someone said it was because he had had a fight with his father. But by the end of the war all the sons were using the Greene spelling, and the father was too.

Some members of the family refer to the eldest son as Fred Skelm, because there are all kinds of rumours about him. He was arrested in South West Africa in the 1930s for illegal diamond prospecting in the Kaokoveld, and banged up in Outjo for a while. He claimed that he was heir to the land on which he was prospecting because it had belonged to his grandfather Frederick Thomas Green. His story was perhaps not as far-fetched as it may have seemed to the magistrate at the time, because his aunt Ada (Kaera) had sued the South West Africa Company for a farm that the German colonial government had given to the Company, which she maintained that the Herero chief, Samuel Maharero, had given to her father for her. She won her case too, and the deed, signed by the Herero chiefs’ council, may perhaps be the first written title deed in Namibia.

Fred Skelm seems to have married several times, and may or may not have had children by some of his wives, One story was that he worked on a mine somewhere in America, murdered someone, and escaped on a railway handcranked inspection truck. Another said he was run over by a bus in Clairwood, Durban, and yet another that it was in London.

The second son, Charles Stanhope Green was baptised in Johannesburg in 1892 when he was a year old, but we don’t know where he was born. He disappears after that. Perhaps he died young.

Arthur Walpole Francis Greene, the third (or possibly fourth) son was married in 1915 to Margaret McLaren, who left him 2 days later. He was said to have been drowned when the ship he was travelling on was torpedoed in WWII. Edward Lester Greene had a son Lester Frederick, who went farming in Zimbabwe. Frank Henry Greene went overseas as a soldier in World War I, but while in England was sentenced to 3 months imprisonment for stealing articles from a house. He apparently committed suicide at about the age of 25.

Roydon Brathwaite Green changed all three of his names, becoming Royden Braithwaite Greene. He was born in Johannesburg and lived in Port Elizabeth.

The youngest child of Fred and Mary Green was Gladys Winifred Greene, who married twice. We found that she was living in Ixopo, and Val went to visit we with her father, who was thus meeting his aunt for the first time. She was the one who first told us about the Namibian connection, which enabled us to find Fred Green the elephant hunter in the history books, though several of them erroneously referred to him as Frederick Joseph Green instead of Frederick Thomas Green. Later we met Gladys’s daughter Dion Stewart, who lived in Empangeni when we lived in Melmoth, and she was the first one who told us about the family royal legend, which turned out to be false, but did put us on the track of the real Green family history.

So we were very glad to have the photo, which is the only one we have seen of Fred and Mary Greene.

Memories of several years in south western Africa

I’ve just finished reading a very interesting book that paints a picture of life in what is now Namibia in the 1860s and 1870s. It covers several interests of mine, like family history, because the auther was a friend of my wife Val’s great great grandparents, and missiology, because of his comments on the way missionaries behaved then.

Memories of several years in south-western AfricaMemories of several years in south-western Africa by Thure Gustav Een

My rating: 4 of 5 stars

Since Namibia became independent in 1990 there has been increased interest in its history, including its pre-colonial history. The problem is that there are few written sources for that period, and even fewer published ones, and many of those that were published (mostly in the 19th century) have long been out of print.

Captain T.G. Een spent some time in Damaraland (Hereroland) and Ovamboland between 1866 and 1871, and when he returned to his native Sweden published an account of his experiences in 1872. The archives of Namibia have been published some of their manuscript holdings, such as letters and diaries of European missionaries and traders who were in Namibia at that period. But diaries are personal documents, and tend to be quite sketchy.

Thanks to a grant from the Swedish Agency for Research Co-operation for Underdeveloped Countries, Eens books has now been translated into English by Jalmar and Ioene Rudner, and published with a new introduction and annotations by the Namibia Scientific Society.

Unlike a diarist, or even most letter writers, Een is writing for readers who have never seen the country he describes, and so he gives a vivid word picture of the places he visited and the people he met. In some ways the descriptions are superficial. Een was a sailor, not a trained anthropologist (actually there were no trained anthropologists in that period). He describes the everyday life and customs of the Herero and Ovambo people as he observed them, but he did not speak the languages of those peoples well, and communicated through interpreters who used Dutch, which Een did not speak well himself. So while he describes external customs, his interpretation of their inner meaning tends to be skimpy and shallow. One of his complaints was that the German missionaries, who had studied the languages, kept their knowledge to themselves, and were unwilling to share it with others who wanted to know the people of the country better.

He gives some interesting details of relations between different groups of people. When he first arrived in 1866 with C.J. Andersson, the Anglo-Swedish explorer and trader, they were based at Otjimbingwe on the Swakop River, which was then the capital of Damaraland (Hereroland). There were then at least four distinct groups of Herero-speaking people — the followers of Maharero, the followers of Zeraua, the Himba of the Kaokoveld to the northwest, and the Mbanderu of the east. Maharero and Zeraua and their retinues lived at Otjimbingwe, and they were occasionally invited to dinner by Andersson, but never at the same time. When Zeraua came to dinner, he sat at the table. But when Maharero came to dinner, he sat on a chair by the door, away from the table, because of his bad table manners. But Andersson did not want them to know of this different treatment.

Grasplatz, in the Namib desert just inland from Lüderitz

Grasplatz, in the Namib desert just inland from Lüderitz

When I lived in Namibia over 40 years ago one of the things I wondered about was how traders back in the 19th century managed to travel with their ox wagons through the waterless Namib desert. A few miles outside Luderitz there was a railway halt called Grasplatz, because they used to store grass for the oxen there, for the next stage of the journey. The diarists described “wagon trains” going from Otjimbingwe to Walvis Bay and returning, but they don’t describe how they did it. But Een does describe it, in some detail. And that is the kind of thing that makes his book interesting.

Of course, like a diary, it is still a personal book. He praises the Damaras (Hereros) at some points, but criticises them at others. He thinks they are lazy, ungrateful scroungers, and makes no bones about it, and gives several examples. But he also writes of several that he regards as friends. When I was in Namibia a century later, I had several Herero friends, but none fitted that description. I did know one or two scroungers, but other Hereros thought they were weird too. But perhaps a hundred years of history can make a big difference, to all parties.

So we have Een’s view of people of other cultures, but his description of them for the benefit of Swedes also tells us something about 19th-century Swedish culture and values. One of the interesting sidelights was that, according to the translators’ notes, there were 137 white people in Damaraland at that time (though the number can’t have been constant, they were always coming and going). They were of various different national origins, but the missionaries were all Germans of the Rhenish missionary society. Een describes the differing responses to the news that the Germans had won the Franco-Prussian War.

All whites who were not of German nationality wished the French army to be victorious, and we awaited news from the front with intense interest. When the victories of the German forces became known, in their usual manner of course, started bragging and blustering and behaving arrogantly. Of course these wonderful victories with all their bloody deeds, which have taken the European civilization a big step backward, had to be observed and celebrated with German thoroughness here in the wilderness also. To begin with, Mr Hahn, the High Priest of the missionaries, took down the mission flag, a red cross on a white background, and raised the flag of the North German Federation instead. The holy sign of the cross had to be replaced by that of ‘das grosse Vaterland’. The common symbol of peace of the Celestial Empire for all peoples had to give way to the German nation’s flag of victory. That was not enough. The black Christian brethren must not be left ignorant and unstirred by the victories of the Germans… The Negro boys (presumably from the mission school) were surely less interested in their German brethren’s victories than in the slaughtered ox with which they were treated to mark the occasion… All we white men were upset by this deed which we found improper in a neutral country, and especially coming from men of the cloth who should preach peace or at least avoid open approval of war, which they otherwise condemned in their preaching to the natives…

Een responded to this by raising a Swedish flag over his house at Omaruru, and went on to say,

In order to counteract all influences of the German flag still further, I made another flag of my own design, a large white star on a blue background. I hoisted this flag and tried to explain to Old Wilhelm (Chief Zeraua) that it was the flag of the Damara people, the symbol of their unity and harmony about which they should gather in times of danger to defend their country.

It little details like these that make Een’s book an interesting read, and help to bring the past to life.

It was also interesting to me because Een was a friend of Fred and Kate Green, my wife’s great great grandparents, and throws some interesting light on the family history. Fred Green married Kate Stewardson, the daughter of Francis and Frances Stewardson.

The translators, in their notes, persist in repeating the errors of several published sources by referring to Francis Stewardson as “Ian” Stewardson (which is a name that was made up for a historical novel), and giving Fred Green’s middle name as Frederick Joseph Green, when it was actually Frederick Thomas Green. I mention this because of the persistence of these errors, which come from relying on secondary sources. The church records, in Namibia and Canada, show that Fred Green’s middle name was Thomas, and the elder Stewardson’s name was Francis, not Ian. Fred Green’s deceased estate file in the Free State Master’s Office also shows his middle name as Thomas, so he didn’t change his name in middle age as some people do.

Een (2004:74) reveals that Fred and Kate Green had another child that we didn’t know about before:

Last among the hunters to arrive [in Ovamboland in November 1866] was Mr Green with with his wife who had been born in Damaraland of English parents. Both of them were ill. Green already had the first symptoms of the fever [malaria] prevailing in the country, which he had first contracted some years ago and which characteristically recurs every year, and then often enough it reappears some time before the period of its general recurrence. Mrs Green could not, of course, be anything other than exhausted and sick as she had had a son some days previously. The child died soon after their arrival here without having been baptized, and was buried without any ceremony at the foot of a fig tree…

Green was an amiable and pleasant gentleman and known as the most proficient hunter in this part of Africa. He did not consider it worthy of a gentleman to shoot elephants from an ambush at night when they came to the water to quench their thirst.

Een goes on to describe the recent death of another Swede, Johan August Wahlberg, who was killed by an elephant when on a hunting expedition with Fred Green. In Wahlberg’s case, he was ambushed by the elephant.

In a couple of places Een refers to Francis and Frances Stewardson’s daughters as beautiful, and one of the last things he did before he left to return to Sweden was to attend the wedding of one of them, Fanny, to another Swedish trader, Axel Whilhelm Eriksson (Een 2004:187).

Eriksson returned from his expedition to Ovamboland in September [1871]. He wasd engaged to one of the beautiful daughters of Mrs Stewardson, and now the wedding was celebrated with the usual pomp and splendour. He marriage ceremony was performed by Missionary Viehe in the meeting-house or school-house of Omaruru, and was attended by a large crowd of black spectators. The bride, dressed in light-blue silk, was radiantly beautiful. There was a big salute [of guns] and the black spectators were given two fat oxen on which they could feast as they pleased.

Sad to say, the marriage ended in divorce 10 years later. Axel Eriksson and Fanny Stewardson had four children, and one of them was named Axel Francis Zeraua Eriksson, presumably after his father, his maternal grandfather, and Chief Zeraua, who was a close friend of Eriksson.

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Adding Growdon and Sandercock to Find A Grave

I’ve been adding pictures some of our Sandercock and Growdon gravestones to the Find A Grave web site.

You can see them here.

All our branch of the Growdon/Growden family are descended from William Growden and Elizabeth Sandercock, who were married in Cardinaham, Cornwall, in 1792, so most of the Sandercocks buried in the Cardinham churchyard are related to us too. Some Sandercocks also married members of the Riddle family, but the Riddles are not direct ancestors (so there is no chance that we might be descended from Lord Voldemort!)

St Meubred's Church, Cardinham, Cornwall -- ancestral bums sat on these pews

St Meubred’s Church, Cardinham, Cornwall — ancestral bums sat on these pews

We visited Cardinham in 2005, and took several photos of gravestones, and Find A Grave seemed to be a good way of sharing them. If you have any photos of gravestones, you might like to share them on Find A Grave too.

St Meubred's Church, Cardinham, Cornwall

St Meubred’s Church, Cardinham, Cornwall

There are other Sandercock families from other parts of Cornwall, but we have have found no links to them (yet). There are also Growden families from the nearby parishes of Warleggan and St Neot, but we have found no links to them either.

Tracking down elusive Namibian families

Yesterday (Monday 13 May 2013) we had a busy day, and at last managed to track down some of our elusive Namibian families, and found more information than we had time to record.

We started off going to the Lutheran Church archives, and stopped on the way at a viewing place over the city to take some photos of the changed Windhoek skyline. It was a place I had come to in 1971 with Marge Schmidt, Bishop Colin Winter’s secretary, to take photos for a brochure we were preparing for a project for a new Anglican cathedral, with ecumenical centre attached. The brochure was intended to show potential overseas donors the need for such a centre, and the city it would serve. It worked too, and several of them promised money that would have started the project, but the new dean, who was appointed especially to oversee the project, killed it, and the new cathedral was never built, so St George’s Cathedral (the green roof in the upper right-hand corner of the picture) remains the smallest Anglican cathedral in the world.

Windhoek city centre, with St George's Anglican Catrhedral, 13 May 2013

Windhoek city centre, with St George’s Anglican Cathedral, 13 May 2013

We managed, with some difficulty, to find the Lutheran Church office, with the archives, but the archivist was away on leave, and a retired former archivist, Pastor Pauli, came over to help us.

What we were looking for was baptism, marriage and burial records for the period of 1840-1920 in Rooibank, and Otjimbingue, as Rhenish missionaries were the only Christian clergy in those places at that period. Pastor Pauli was unable to find the records we were looking for, and said, rather ominously, that people tended to steal such records, and he didn’t know if they had them.

But though we came away empty-handed, Pastor Pauli was himself an archive of sorts, full of fascinating anecdotes, and it was worth going there just to meet him.

Pastor Pauli, retired Lutheran archivist in Windhoek, 13 May 2013

Pastor Pauli, retired Lutheran archivist in Windhoek, 13 May 2013

He said he was 96 years old, and was born in Silesia. His grandmother insisted that only German be spoken in the house as he and his brother were growing up, but she was a bit hard of hearing, so they spoke German to her very loudly, and spoke quietly to the maid in Polish, as she knew no German.

His brother, however, died young (at the age of 90), so he was now alone in the world. His brother had been fascinated by aviation, and had been a fighter pilot in the Second World War.

Pastor Pauli himself had come to Africa in 1937, as a missionary in Tanganyika. He said that more than 60 languages were spoken in Tanganyika, so people communicated with the common medium of Swahili, and lived on good terms with each other. He was struck by the contrast with Namibia, with three little languages, and if people who spoke one language found you had been talking to someone who spoke another language, they didn’t want to know you — at least that was his experience.

We went shopping and had lunch at one of the city shopping malls, and there too much change was in evidence.

A Windhoek shopping mall sdeen from across the car park of another. It was all over builders doing additions to it.

A Windhoek shopping mall seen from across the car park of another. It was all over builders doing additions to it.

When I lived in Windhoek in 1970, there was only one supermarket in town, the Model Supermarket in Kaiserstrasse (now Independence Avenue). Back then one could fill a trolley (American English = shopping cart) with groceries for R15.00. Now it would cost 100 times as much. Namibian dollars and South African Rand are the same value, and South African Rand notes are accepted everywhere in Namibia, it seems, though the coins are different sizes. A notable difference from South Africa was that one does not have to pay to park at the supermarket.

Herero fashions in 1969: Magdalena Bahuurua (housekeeper to Biship Mize) outside St George's Anglican cathedral in Windhoek (the priest in the picture is George Pierce).

Herero fashions in 1969: Magdalena Bahuurua (housekeeper to Biship Mize) outside St George’s Anglican cathedral in Windhoek (the priest in the picture is George Pierce).

The old Model Supermarket is still there, only it is now trading under the Shoprite label, the downmarket partner of the Shoprite-Checkers chain. In 1970 you could see Herero ladies in traditional dress standing in queues at the checkout counters, some with the shopping baskets on their heads. A British visitor once remarked, “Where else can in the world can you see women wearing Victorian crinolines doing their shopping in a supermarket?”

Herero ladies in traditional dress seem to be a less common sight nowadays, and the “traditional” dress is changing too. The headgear is growing wider and wider. We showed Hiskia Uanivi and Kaire Mbuende some of our old photos from 40 years ago, and even then the older women wore narrower headdresses, such as that worn by Magdalena Bahuurua in the picture on the right, while the younger ones more much wider ones. But those are nothing compared to the ones you see nowadays.

Herero fashions in 1970: Younger women after an Oruuano Church service in Gobabis old location.

Herero fashions in 1970: Younger women after an Oruuano Church service in Gobabis old location.

After lunch we went to the Namibian Scientific Society, where we wanted to buy a couple of books by early Swedish traders and travellers in Namibia, which had been translated into English and published, in case they mentioned some family members.

They also had photocopies of the Omaruru church registers, and that was where we struck paydirt. We found more in those registers in two hours than we had in two days at the state archives looking at deceased estate files and the like. There was more than we could possibly write down in the time we had left to us, and Gunter von Schumann, the historian there, said we could come to his house the next morning, where he had more copies of old church registers.

Agnes Dorothea Dixon, daughter of Daniel Esma Dixon and Annie Charlotte Gunning,  was born on 29 April 1906, and baptised on 30 May at Omaruru, and there was the Dixon- Gunning link we had been looking for. There were several other children born to that couple. The deceased estate files simply showed Daniel Esma Dixon (Junior) as having disappeared into Angola with no issue. Someone must have been lying! We took lots of photos of the registers, and hope to be able to transcribe the relevant entries and link them when we get home.

Then we switched from deceased relatives to the living. We had arranged to meet Mburumba Kerina at the Kalahari Sands Hotel, so we packed up and rushed over there, and had a pleasant dinner and a three-hour chat.

Val Hayes and Mburumba Kerina, 13 May 2013. Second cousins once removed.

Val Hayes and Mburumba Kerina, 13 May 2013. Second cousins once removed.

We are not sure of the exact relationship, but we think Mburumba Kerina is Val’s half-second cousin once removed. Both are descended from Fred Green (“Kerina” is the old Herero pronunciation of Green), Mburumba from Fred’s second wife Sarah Kaipukire, and Val from his third wife, Kate Stewardson.

Mburumba Kerina

Mburumba Kerina

Like Pastor Pauli, Mburumba Kerina was full of fascinating anecdotes, including how he devised the name of Namibia for the country. When he was in exile, he was visiting President Sukarno of Indonesia, who asked him the name of his country. He said it was “South West Africa”, and President Sukarno said he had never heard of it. He said that Angola was in South West Africa, and that a country must have a proper name.

Shortly afterwards, the Revd Michael Scott, the Anglican priest who had raised the question of South West Africa at the United Nations at the request of the Herero Chiefs’ Council, showed Mburumba Kerina an article about a Texas mining magnate who wanted to make his fortune by mining diamonds  in the Namib desert, and wanted to separate it from the rest of Namibia. So Mburumba came up with the name Namibia, to give the country a name, and also to emphasis that the Namib desert was an integral part of the county.

____________

This is part of our Namibian travelogue. The previous episode was Sunday in Windhoek: Quaker meeting and walking the dogs | Khanya, and, if you are interested, it begins at Kang: ver in die ou Kalahari | Notes from underground

While we have been staying with Enid and Justin Ellis in Windhoek we have taken advantage of their WiFi to access the Internet. Today we are leaving for Outjo, and then the Etosha National Park and Ovamboland, and the next instalment is at North to Outjo | Notes from underground

Elusive Namibian families

Yesterday (10 May 2013) we spent most of the day in the Windhoek Archives, looking for elusive family connections, most of which we failed to find.

Namibian National Library and Archives, Windhoek

Namibian National Library and Archives, Windhoek

Frank Stewardson and his wife Frances Morris went to Walvis Bay in the 1840s, and had four daughters and three sons. The sons, William, Charles and James, disappear from history without a trace. We have no idea whether they married or had children, or when and where they died.

The daughters, however, married and left numerous progeny, and several families in Namibia are descended from them.

  1. Elizabeth Stewardson married Oskar Lindholm, and there are several descendants in Namibia
  2. Catherine (Kate) Stewardson married (1) Fred Green and (2) George Robb, and there are descendants in South Africa, Canada, Britian and New Zealand, though none (that we know of) in Namibia.
  3. Frances (Fanny) Stewardson married Axel Wilhelm Eriksson and had four children, whose descendants live mainly in Sweden, Denmark and the UK. She also had a daughter, Emily Jacoba Stewardson,  from an adulterous affair with Clement Stephen Stonier. Emily married Jacob Dennewill, and several of their descendants live in Namibia.
  4. Charlotte Caroline Stewardson married John William Gunning of Walvis Bay, and had several children. Some of their descendants are in South Africa, but two of their daughters,  Charlotte Annie and Catherine Elizabeth, are said to have married Dixons, and those are the ones we were particularly looking for. For more on this see our post on Gunning for the Dixons.

We found out quite a bit about the Dixon family, but not the bits we were most keen to find.

Werner Hillebrecht, the archivist, was very helpful, and suggested several published sources that might be able to help — some journals of Swedes in Namibia, including Axel Wilhelm Eriksson, have been translated and published in English.

He also asked about my diary from the time I lived in Namibia (1969-1972). I had sent part of it to the Archives 20 years ago, and he said that there was very little material from that period. I had asked them to let me know if anyone wanted to consult it for research (so far no one has), and he wanted to know if I still wanted that condition attached to it. I said yes, while I’m still alive, because then anyone who consults it can contact me to ask questions about anything that is unclear, or on which they wanted more information.

We did manage to find out quite a bit more about the Dixon family. Daniel Esma Dixon was born in the Cape, though his father Peter Dixon also lived in Namibia for a while. Daniel married Maria Cluitt, who was born in  Pietermaritzburg, and they had thirteen children.

The family lived on the farm Ubib, in the Karibib district, and Daniel Esma Dixon left the farm to his four (or six) sons, on condition that they did not sell it, but kept it for their descendants. Only the two eldest sons were of an age to have married the Gunning girls, but we found no mention of their spouses anywhere. The eldest, also named Daniel Esma Dixon, was said to have gone to Angola, where he died or disappeared. The second son was James Thomas Harwood Dixon, but there was no mention of his spouse.

We found out a bit more about the Dennewill descendants, however.

Jacob Dennewill was an Alsatian from Dosenheim, and he and Emily Jacoba Stewardson had ten children. They farmed at Ongariwanda in the Omaruru District, and several members of the family are buried in the cemetery there.

We were able to add to our knowledge of this branch of the family from an interesting source — alien registration cards.

Dennewill1

Relationships are not mentioned on the cards, but it appeared that this one referred to Wolfgang’s mother:

Dennewill2

At first we wonderdd whether there might be two different Dennewill families, but there was more information on the back of the cards, which said that they went to the farm Ongariwanda, where Wolfgang was accompanied by and staying with his parents, and Charlotte’s husband was Wilhelm. But there was no card for Wilhelm. But Jacob and Emily had a son Wilhelm Otto Friedrich Dennewill, born in 1914 (the same year as Charlotte) on the farm Ongariwanda, near Omaruru (so he would not have been an alien), so we concluded that he must have gone to Germany before 1914, married Charlotte, stayed there for two world wars, and returned to Namibia in 1950.

Unlike most archival records, the photos on these ones show what the people looked like.

Dennewill3

Cell phones are very useful in the archives, both for taking photos like this, and for scanning written documents. We scanned a few documents in old German handwriting which would have taken too long to decipher in our limited time in the archives, but we can take them home and work them out with the aid of a dictionary.

And, according to PAF, Wolfgang DENNEWILL and Valerie Muriel Katharine GREENE-153 are 3rd cousins 1 time removed.  Their common ancestors are Francis STEWARDSON-874 and Frances MORRIS-875.

The story of our Namibian journey continues here.

You can see an index to all these posts of our travelogue of Namibia and Botswana here.

Fearless Females: my brick walls

I’ve only just discovered about the idea of blogging about Fearless Females in the month of March, and there’s a list of blog prompts, one for each day of the month, here, hat-tip to GenWest UK.

Today’s theme is Is there a female ancestor who is your brick wall? Why? List possible sources for finding more information., and since GenWestUK, who gave me the idea, is in the west of England, I’m choosing a couple from that part of the, world too.

The first one is Mary Barber, who was my great great great grandmother. She married Simon Smallridge Stooke in Hennock, Devon, England, on 11 December 1813, and that’s about all I know of her.

Though, according to the 1851 Census of England she was apparently born in Hennock in about 1796, the Online Parish Clerk for Hennock, who kindly looked them up for me, said that the only Mary Barber baptised there was born in 1791. Perhaps she lied about her age on the census, so I’m not sure of her parents.

Her husband, Simon Smallridge Stooke, was baptised in Ashton, Devon, on 4 May 1788, the son of  Francis Stooke and Ann Smallridge. He was a farmer of Chudleigh, and he and Mary Barber had two sons (that we know of), Thomas and Francis. Simon died in 1828 at about the age of 40. The elder son, Thomas, went to Bristol and married Mary Harriet Hollins. The younger son, Francis, does not seem to have married or had children, but what happened to him is uncertain too — there is a possible death record for him in the 1840s.

Our other brick wall there is Mary’s mother-in-law, Ann Smallridge, who married Francis Stooke at Ashton, Devon, on 26 June 1775. Actually she is not so much a brick wall as her parents, as we would love to know more about them. She was from Doddiscombsleigh, a village a couple of miles north of Ashton, and possibly the daughter of Simon and Elizabeth Smallridge of Doddiscombsleigh, where she was probably baptised in 1748.

Mary Barber has been a brick wall for a long time, but perhaps that wall ids beginning to crumble…

The Dixon family of Namaqualand (book review)

Die Dixons van NamakwalandDie Dixons van Namakwaland by Ledivia van Vuuren

A couple of weeks ago I wrote in a blog post Gunning for the Dixons about some of the problems of locating the Dixon family in what is now Namibia.

We were interested because some members of my wife’s family had married into a Dixon family (as described in the blog post in the link above) and they also appeared to be business partners of the Dixon family, but most of the records we had found were confusing and it was possible that there was more than one Dixon family. We made contact with the author of this book, but weren’t able to get hold of a copy because of a postal strike. Now at last we have a copy, and things become a little bit clearer.

It seems that there were definitely two Dixon families, and Edward C. Tabler confused them in his book Pioneers of South West Africa and Ngamiland and conflated them into one.

This book deals with only one of the families, and makes no mention at all of the other, but that at least helps us to say that people who can be identified as members of this family are very unlikely to be members of the other.

Both Dixon families were probably Irish in origin, however.

The two Dixon families are:

1. Benjamin Dixon and Lodivia Manifold (the subjects of this book)
2. Peter Daniel Dixon and Whilhelmina Hendriks

I will refer to them as the “Ben Dixon” and “Peter Dixon” families.

Ben Dixon became a business partner of James Morris, and their two families set out for Namibia in 1843, travelling overland by ox waggon. They were Wesleyan Methodists and travelled part of the way with some Wesleyan missionaries, and stayed at mission stations on the way. They crossed the Orange (Gariep) river on Christmas day 1843, and reached Walvis Bay in about June 1844. This is all described in detail in the book, seen through the eyes of the Dixons’ eldest daughter Jane, who was 13 years old when they left, and had her 14th birthday on the journey.

The Dixon and Morris families built two houses and a store on the Kuiseb River, at a place they named Sandfontein, about three miles from the present town of Walvis Bay, and began trading for cattle, which they exported to St Helena to provide meat for the British garrison there. In September 1844 Mary Morris gave birth to a daughter at Sandfontein (she was named Sarah Ann Kuisip, because she was born on the Kuiseb River, though that is not mentioned in the book).

They kept a couple of lion cubs as pets, and various sailors from ships in Walvis Bay harbour wanted to buy them, and when they would not sell, tried to steal them. Walvis Bay harbour was amazingly busy in those days, mainly with ships collecting guano from the offshore islands, and sometimes there were 10 or 12 of them in the bay at the same time, come to re-stock with stores before going back to collect more guano.

For a while the business prospered, and then things went bad. Fewer guano ships arrived, and many of the people inland who traded cattle for goods did not pay for the goods, and so Ben Dixon and James Morris had so go on debt collecting tours. The debtors, however, sometimes decided that they easiest way to pay their debts was simply to steal the cattle from someone else, or even from those to whom they were owed. One group bought a waggon for a number of cattle, and then took the cattle back to haul the waggon home. Complaints to the British government about this led to the St Helena contract being cancelled.

James Morris took a large herd of cattle overland to Cape Town, to try to sell them there, and returned by sea with his sister Fanny and her husband Frank Stewardson, and their two children. Fanny and Frank Stewardson were my wife Val’s great-great-great grandparents, so snippets like that were of special interest to us.

So one thing that we learned from the book was that while that Ben Dixon and the Morris and Stewardson families were in a business partnership together, they did not intermarry.

Eventually Ben Dixon returned to the Cape Colony, but instead of going back to Cape Town he settled in Little Namaqualand, on a farm near the town of Garies. Their eldest daughter Jane married William Latham, and remained in what is now Namibia until her husband’s death, then went to stay with her parents. The second daughter, Rebecca, married Frank Bassingthwaighte, and their family remained in Namibia, and some of their descendants are still there today. The younger members farmed in the Northern Cape, and so the Ben Dixon family is mainly associated with Namaqualand, as the book’s title suggests.

The Peter Dixon family seems to be entirely different, though also perhaps originally from Ireland.

Peter Daniel Dixon was the son of McCombe Donald Dixon and Maria Sprewt. He was born in the Cape Colony about 1821, and married Wilhelmina Hendriks, by whom he had at least 7 children. He was trading in Walvis Bay in the early 1860s, and his daughter married Fred Green, the elephant hunter, but died in about 1860, and they seem to have had no children. Fred Green then married Sarah Kaipukire, and after a separation or divorce, married Catherine Stewardson, the daughter of Frank and Fanny Stewardson mentioned above. So Fred Green was married into the Peter Dixon family, but was also friendly with the Ben Dixon family.

Peter Dixon married a second time to Annie Cloete, probably in Damaraland, but if they had any children, we know nothing of them. We are hoping to visit Namibia in May, and to do some research in the archives here, and reading this book was in part a preparation for that. When visiting archives a long way away, with limited time, it is useful to know what you are looking for, and also to know what you are not looking for. It can save a lot of time not going down false trails.

But though it appears that we are not related to the Ben Dixon family either by descent or marriage, the book was nevertheless a fascinating and informative read, and gives a good insight into life 150 years ago.

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