The Wesleyan Missionary Notices Relating Principally To The Foreign Missions First Established By The Rev John Wesley M A The Rev Dr Coke And Others And Now Carried On Under The Direction Of The Methodist Conference

Enele Ma`afu, son of Aleamotu`a, Tu`i Kanokupolu, grew up during a time of unprecedented social and political change in Tonga following the advent of Christianity. Moving to Lau, Fiji, in 1847 when he was about 21, he skilfully exploited kinship links to establish a power base there and in eastern Cakaudrove. His achievements were recognised in 1853 when his cousin King Tupou I appointed Ma`afu as Governor of the Tongans in Fiji. Acting as a putative champion of the lotu, Ma`afu undertook successful military campaigns elsewhere in Fiji and, after adding the Yasayasa Moala and the Exploring Isles to the nascent Lauan state, he was able to establish the Tovata ko Lau, a union of Lau, Cakaudrove and Bua, with himself as head. His power was formally recognised in 1869 when the Lauan chiefs appointed him as Tui Lau, a new title in the polity of Fiji. Ma`afu was now able to challenge Cakobau for the mastery of Fiji. After serving as Viceroy during the farcical planter oligarchy known as the Kingdom of Fiji, Ma`afu underwent a severe humiliation when, in order to maintain his power in Lau, he was forced to accede to the wishes of Fiji’s other great chiefs in offering their islands to Great Britain. He would end his days as Roko Tui Lau, a ‘subordinate administrator’ in the Crown Colony of Fiji, presiding over a province characterised by corruption and maladministration but where the legacy of his earlier innovative land reforms has endured.

George Brown (1835-1917) was many things during his long life; leader in the Wesleyan Methodist Church in Australasia, explorer, linguist, political activist, apologist for the missionary enterprise, amateur anthropologist, writer, constant traveller, collector of artefacts, photographer and stirrer. He saw himself, at heart, as a missionary. The islands of the Pacific Ocean were the scene of his endeavours, with extended periods lived in Samoa and the New Britain region of todays Papua New Guinea, followed by repeated visits to Tonga, Fiji, the Milne Bay region of Papua New Guinea and the Solomon Islands. It could be argued that while he was a missionary in the Pacific region he was not a pacific missionary. Brown gained unwanted notoriety for involvement in a violent confrontation at one point in his career, and lived through conflict in many contexts but he also frequently worked as a peace maker. Policies he helped shape on issues such as church union, indigenous leadership, representation by lay people and a wider role for women continue to influence Uniting Church in Australia and churches in the Pacific region. His name is still remembered with honour in several parts of the Pacific. Browns marriage to Sarah Lydia Wallis, daughter of pioneer missionaries to New Zealand, was long and rich. Each strengthened the other and they stand side by side in this account.

The digital copies of these recordings are available for free at First Fruits website. place.asburyseminary.edu/firstfruits Preface Knowing that it is a serious disadvantage to any people or country whose history is not written for the benefit of posterity, it has, for many years past, occurred to me that I ought to attempt something in this direction in connexion with Wesleyan Methodism, which has not only existed in this Colony of Sierra Leone for more than a century, but has conferred numerous untold benefits, intellectual, moral, and spiritual, on the people in general. Owing to the attendant strain of a Methodist Circuit life, and the great responsibility that rested on me as a Superintendent Minister since the early part of 1867, I could not possibly afford time to undertake the gigantic work of preparing a history of the rise and progress of Methodism and its Missions in Sierra Leone. A gracious Providence having, however, mercifully spared me to retire from the multifarious duties of circuit work at the close of the first quarter of the year 1910, after fifty-one years' active service, I feel that, as the oldest Wesleyan minister in the district, God has no doubt preserved me for the accomplishment of the important task; I must therefore at once proceed to put together certain facts from credible and available records, along with my reminiscences of sundry matters that are about half a century old, for the information alike of both young and old. With the belief that the obituaries of both the European Missionaries and African Ministers that died in the work here or elsewhere will be foundinteresting and appreciated, particularly in Methodistcircles in which they were not previously known; their insertion will be given in the pages within therespective decades in which the deaths occurred. For the map of Sierra Leone showing approximate Tribal Divisions the writer of this history is indebted to Mr. C. H. Lukach's book, A Bibliography of Sierra Leone.

First published in 1974, Church and State in Tonga is a classic study of the formative period of modern Tongan history. The years covered are from the re-establishment of the Wesleyan Methodist mission in the 1820s until the promulgation of the Tongan constitution in 1875. The missionaries assumed the role of political advisors, but by the 1850s the missionary monopoly was undermined and what author Sione Latukefu calls a "marriage of convenience" and an "alliance" began. The king became selective in the advice he accepted and took his own initiatives. Much of the book deals with the development of kingship and the emergence of written codes of law and the constitution. The book is dedicated to Queen Salote Tupou III who passed the traditions of the royal family to Latukefu, determined to impart her wealth of knowledge of the Tongan traditional past. Church and State in Tonga was the first substantial study by a Tongan of the history of the Tongan monarchy and government, a rich documentary study reinforced by knowledge of local language, customs, and traditions.