Transoceanic Voyages – Quaker whalers, Indigenous peoples

When Marsden arrived in the Bay of Islands for Christmas 210 years ago.

This article summarises an article by Zana Bell “Marsden’s first Christmas” published by New Zealand Geographic in 2006.¹

As the festive season approaches, we often reflect on traditions and moments that have shaped our celebrations. In Aotearoa New Zealand, one such pivotal moment is the first Christian service held on its soil on Christmas Day in 1814. This event, organised by the Reverend Samuel Marsden, not only marked the introduction of Christianity to the Māori people, but also symbolised a significant cultural exchange that would influence the nation’s history.

Samuel Marsden, an Anglican clergyman from England, was deeply moved by the potential he saw in Aotearoa New Zealand. Stationed in Australia as chaplain to the penal colony of New South Wales, Marsden met several Māori who had travelled there. He was fascinated by their intelligence, social structures and the challenges they faced. He envisioned a mission that would bring Christianity, education and new agricultural practices to Aotearoa New Zealand, fostering mutual respect and understanding between Europeans and Māori. Marsden believed that the introduction of the Gospel would not only enlighten Māori spiritually, but also pave the way for a harmonious relationship based on shared values. His approach was somewhat progressive for his time; rather than advocating conquest or domination, he emphasised cooperation and cultural exchange.

In 1814, after years of planning and with the backing of the Church Missionary Society, Marsden set sail on the brig Active. Accompanying him were missionaries Thomas Kendall, William Hall and John King, who brought their skills as schoolmaster, carpenter and shoemaker respectively. Importantly, several Māori chiefs also joined the voyage, including the influential Ruatara. Ruatara had previously travelled to England and Australia and formed a strong bond with Marsden. Their arrival in the Bay of Islands was greeted with a mixture of curiosity and apprehension by the local Māori. But Ruatara’s support of Marsden eased tensions. He became an important intermediary, explaining the missionaries’ intentions and facilitating initial interactions.

On 25 December 1814, under a clear summer sky at Oihi Bay, Marsden preached the first Christian sermon in New Zealand. The congregation was a diverse mix of European settlers and hundreds of Māori from surrounding tribes. Ruatara played an important role, translating Marsden’s words and ensuring the message resonated with his people. Marsden chose the biblical text from Luke 2:10-14, which speaks of goodwill and peace – an appropriate theme for the occasion. The service was more than a religious ceremony; it was a symbolic gesture of unity and the beginning of a new chapter in Māori-European relations. The atmosphere was one of mutual respect, with both cultures sharing in the significance of the moment.

In the months following the Christmas service, the missionaries began to immerse themselves in Māori culture. They learned the language, participated in local customs and shared their own knowledge. Agricultural techniques, reading and writing were taught with the aim of providing Māori with tools that could benefit them economically and socially.

But the mission was not without its challenges. Language barriers remained and misunderstandings occasionally arose.

Some Māori were sceptical of the missionaries’ intentions and wary of the change they represented. In addition, internal tribal conflicts sometimes complicated the missionaries’ efforts to remain neutral and supportive of all.
Marsden himself faced criticism.
His dual role as missionary and magistrate in Australia led some to question his motives, accusing him of being more interested in extending colonial influence than in spreading the gospel. Despite these accusations, many acknowledge that Marsden genuinely sought to foster positive relationships and had a deep respect for Māori culture.

The events of that first Christmas laid the foundations for future interactions between Māori and Europeans.

The mission at Oihi became a centre for education and exchange. Over time more missionaries arrived and Christianity began to take root in various communities, often mixing with Māori beliefs and traditions.
This period also marked the beginning of significant changes for Māori.While some of these changes brought benefits such as new technologies and literacy, others led to a loss of land, autonomy and aspects of their cultural identity.The introduction of European diseases and the pressures of colonisation had a devastating effect.

Samuel Marsden’s role in New Zealand history is complex.He is remembered as a pioneer who sought to bridge cultures and as a figure intertwined with the onset of colonisation.

Bell, Zana (2006): Marsden’s first Christmas, in: New Zealand Geographic, Volume 77, https://www.nzgeo.com/stories/marsdens-first-christmas/ Last accessed: 30.11.2024 [↩]

From Pilot Whales to Whalers: The Forgotten Story of Milford Haven

This blogpost is a brief summary of an article of Andrew Green “Wales and whales”.¹

In 2016, unusual sightings of long-finned pilot whales off the Welsh coast caught the attention of locals and cetologists. These majestic creatures, rarely venturing from the deep sea, were likely following squid and small fish to shallower waters. Today, whales are cherished and protected, with organizations like the Sea Watch Foundation working to capture these moments and conserve them. But history tells a different story.

In the early 19th century, Milford Haven in Wales was briefly transformed into a whaling port, a surprising fact given the usual association of whaling with Nantucket or North Sea towns like Whitby and Hull. This transformation was led by Charles Greville, who invited Quaker whalers from Nantucket and New Bedford to settle in Milford. These families, including the Starbucks and Rotches, fled the American War of Independence and sought new opportunities in Europe. The British government, eager to reduce dependency on American whale oil, offered incentives for these settlers to invest in Wales.

Milford Haven quickly became a bustling town, with new homes, docks, and even a Quaker meeting house that still stands today. Whalers, such as Samuel Starbuck and Timothy Folger, established a community, and street names like Dartmouth Street and Nantucket Avenue still echo their influence. Despite its brief success, by 1814, the whaling era in Milford came to an end as the economic tide shifted and key figures like Ben Rotch moved on. The town then turned towards a future built on fishing rather than hunting whales.

The legacy of the Quaker whalers remains—a tapestry at the meeting house and the simple, timeless graves of the Starbuck family offer a glimpse into this unique chapter of Welsh maritime history.

Green, Andrew (2016): Wales and Whales, in: gwallter, https://gwallter.com/books/wales-and-whales.html, [Last Access: 12.11.2024]. [↩]

The logbook transcription initiative of the NHA

The Nantucket Historical Association has recently started a long-term project, in which they ask a world-wide audience for voluntary transcriptions of their entire whaling logbook collection.¹

Throughout the last centuries, they have amassed an extraordinary collection of ships’ logs and shipboard journals that open a window into the rich maritime heritage of the 18th and 19th centuries. These documents, primarily kept by captains or first mates, offer daily accounts of life at sea. They meticulously record a vessel’s position through latitude and longitude readings, detail weather conditions, list other ships sighted, and note ports visited during their voyages.

In the context of whaling expeditions—a predominant theme in this collection—the logs provide invaluable insights into the industry that once thrived in Nantucket and New Bedford, Massachusetts. They catalog encounters with whales, noting those seen and successfully captured, which was crucial information for the economic success of the voyage. Beyond these operational details, some logs enrich their pages with crew lists, cargo inventories, and even personal touches like poems, drawings, and candid observations that bring the seafaring experience to life.

Complementing the logs are shipboard journals often penned by captains’ wives, passengers, or crew members. These narratives delve into the human aspects of maritime journeys, recounting events such as accidents, illnesses, and the daily challenges faced aboard. They also describe leisure activities, interactions during port visits, and encounters with Native peoples in foreign lands, painting a vivid picture of the cultural exchanges that occurred.

The collection is particularly strong in documenting voyages that embarked from Nantucket and New Bedford, regions that were once bustling centers of the whaling industry. The majority of these logbooks focus on whaling voyages, highlighting the significance of this trade in shaping the local economy and community identity.

For historians, researchers, and enthusiasts of maritime history, this assemblage offers a treasure trove of firsthand accounts. It not only preserves the operational aspects of historical sea voyages but also captures the personal stories and experiences of those who lived them. Through these logs and journals, the Nantucket Historical Association provides an enduring link to the past, allowing us to appreciate the adventures and hardships of life at sea during a pivotal era in American history.

Nantucket Historical Association Transcription Initiative, in: from the page, https://fromthepage.com/nharl/logs [last Access: 1.10.2024]. [↩]

Behind The Brush, Behind the Brush, Series 2, Episode 1: Te Tai Tokerau

This blogpost introduces a specific documentation entitled “Behind the Brush, Series 2, Episode 1: Te Tai Tokerau”¹ which had been produced by Awa Films in 2010. This episode delves into the captivating portraits by renowned artist Gottfried Lindauer, focusing on the significant figure of Pomare II (also known as Whetoi). Gottfried Lindauer was a Czech-born artist who immigrated to New Zealand in the late 19th century. He became celebrated for his detailed and respectful portraits of Māori individuals, many of whom were prominent leaders and figures within their communities. Lindauer’s work is more than mere representation; it is a visual record of Māori society during a time of significant change and adaptation.

The episode takes the viewers on a journey through Aotearoa New Zealand’s Northland region, an area steeped in Māori history and tradition. The documentary examines how Lindauer’s portraits serve as historical documents that preserve the stories, lineage, and mana (authority) of Māori ancestors.

Central to this episode is the portrait of Pomare II (Whetoi), a prominent rangatira of Ngati Manu and a key figure in early 19th-century New Zealand history. Pomare II played a significant role during a period of intense interaction between Māori and European settlers in the first half of the 19th century.

To deepen the connection between past and present, the producers invited Arapeta Hamilton, a descendant of Pomare II and a member of Ngāti Manu, to share his insights. In a brief but poignant interview, Hamilton reflects on his ancestor’s legacy and the importance of Lindauer’s work in keeping that legacy alive. His perspective offers a personal dimension to the historical narrative, emphasizing how the stories and values of forebears continue to influence Māori communities today.

Lindauer’s portraits are invaluable to both Māori and non-Māori audiences. They provide a window into the identities, attire, and statuses of individuals from a bygone era. The documentary highlights how these images are not just artistic expressions but are imbued with cultural significance, serving as anchors for whakapapa (genealogy) and identity among Māori people.

Enjoy watching!

Behind the Brush, Series 2, Episode 1: Te Tai Tokerau. Directed by Arahanga, Julian. New Zealand: Tawera Productions and Black Pearl, 2010. https://search.alexanderstreet.com/view/work/bibliographic_entity|video_work|3369891, [last Access: 24.09.2024]. [↩]

African American whaling captains

In January 2014, Skip Finley wrote an article about captain William Martin of Edgartown in Marthas Vineyard, who is known to have made it as one of a few recorded whaling captains of African American background.¹

In the annals of maritime history, few figures stand out as remarkably as Captain William A. Martin of Edgartown. Born in 1827 on Martha’s Vineyard, Martin was one of the rare African American whaling captains—a testament to his extraordinary talent, determination, and resilience in an era fraught with racial barriers.

Martin’s lineage traces back to his great-grandmother, who was born in Guinea, Africa, and brought to Chilmark as a slave in the mid-1700s. His grandmother, Nancy Michael—affectionately known as “Black Nance”—was a beloved figure in the community. Revered by local children and adults alike, she was remembered in her 1857 obituary in the Vineyard Gazette as someone to whom “few among us who have not at some time been indebted.” Raised by Nancy after his mother, Rebecca Ann, faced personal struggles, William grew up under the guidance of a woman admired for her strength and character.

In his late teens, Martin embarked on his first sea voyage, likely aboard the Almira. Despite the prevailing norms of the time, which saw few Black individuals attaining literacy, Martin received a quality education from the Edgartown School. This education enabled him to serve as a log keeper on several early voyages—a role that required not only literacy but also meticulous attention to detail.

His competence quickly became evident. As the cooper and boatsteerer on the Waverly in 1851, Martin earned more than the first mate, a rare achievement that underscored his exceptional skills. His career progressed as he became the first mate and log keeper of the Europa, and later, joint first master on the Eunice H. Adams. By the 1870s, he had ascended to the rank of captain of the Clarice, a monumental accomplishment for an African American man in the 19th century.

Over the course of at least nine voyages before 1887, Captain Martin’s vessels harvested more than 2,658 barrels of prized sperm whale oil, along with valuable cargoes of other oils and whalebone. His final command was the Eunice H. Adams, which met with a severe storm that resulted in the ship’s damage and his injury. His success was not just a personal triumph but also a significant contribution to the whaling industry, which was a cornerstone of the economy during that period.

In 1857, Martin married Sarah G. Brown of Chappaquiddick, a woman of African American and Wampanoag heritage. Their marriage, which spanned over 50 years, was a partnership that withstood the test of time. According to the July 11, 1907 edition of the Vineyard Gazette, they celebrated their golden anniversary just months before his passing in September 1907 at the age of approximately 80.

Captain Martin’s legacy lives on in Chappaquiddick, where he is buried, and where his and Sarah’s home still stands—a silent testament to a man who navigated not just the turbulent seas, but also the societal challenges of his time.

Captain William A. Martin’s story is one of perseverance and excellence. In an occupation fraught with danger and uncertainty, he rose to the pinnacle through sheer talent and hard work. His journey from the grandson of an enslaved woman to a respected sea captain serves as an inspiring chapter in maritime history and a powerful reminder of what can be achieved against the odds.

Finley, Skip (2014): Not your average Ahab, in: Marthas Vineyard Magazine, https://mvmagazine.com/news/2014/05/01/not-your-average-ahab#comments [Last Access: 15.08.2024]. [↩]