Hein (jun.), Fredrik (Teacher/Evangelist) * ?, ? † . "Missionar Fenchel ist gerne dazu bereit und zwar will er es mit Bastardjünglingen, Söhnen von weißen Vätern, versuchen, weil er von diesen sich am meisten verspricht."1 Fenchel gives details of his decision in a letter of 14.09.1886 (published in the Feb. 1887 issue of BRMG): he believed that Nama boys were more intelligent than the children of Bastard, he was convinced that the existing situation forced him to preferre Bastard boys for the training to be Teachers and Evangelists. According to Fenchel not a singel Nama teacher has received the acceptance within their nation. At the same time he has the constant conflict, that Bastard parents do not want their children be taught by Namas. Allthough Fenchel's Nama teacher has married the daughter of an Englishman in 1886, he remainde a "peperkop" amongst the people. His plan was therefor to train only the son's of white fathers, who could then be used amongst the Bastards and Namas.2 The building of the first training instution for co-workers ("Gehilfen-Institut" or "Gehilfenschule"), build by Fenchel was completed in Keetmannshoop.3 Fenchel opens the institute on the 12.12.1888 with 4 students, among them Frederik Hein and Daniel Mattheus (from Warmbad). Classes are only given on Mondays and Thursdays in the afternoon, as Fenchel finds not more time for this duty. The candidates teach in the morning in the local school.4 Started in 1889 by Tobias Fenchel, he trained six young men, who were examined five years later in 1894 and employed as evangelists and teachers. They were: Frederik Hein from Richtersveld, Johann Links from Warmbad, Nikodemus Davids Kornelius Zwartbooi from Walvisbaai Tomy Alcock Eduard Thomas from Keetmanshoop.5 Fredrik Hein (jun.) was examined on the Nama Missionaries Conference, 25.- 30.04.1894 in Berseba. This was the conference on which Inspector Schreiber attended the examination of 5 students of the Keetmanshoop seminary.6 When leaving the conference, Pabst took the "jungen Schulmeister" Fredrik Hein (jun.) with him, since it was decided that Hein would be stationed in Rietfontein. When they arrived in Rietfontein, the first things Pabst did was to introduce Hein to the congregation and remind the members that they would be responsible to pay the salary of the young teacher, which they promised. Whenever Pabst was ill, Hein would do the church service and baptism class additional to his school work. "Ungefähr 100 Schritte von unserem Wohnhaus entfernt, hat sich der Schulmeister einen prächtigen Garten angelegt und das Gepflanzte steht recht üppig. Die Schulkinder halfen ihm tüchtig bei der Gartenarbeit. Ein mitten im Garten gegrabener Brunnen giebt [sic] reichlich Wasser für die Bewässerung desselben. Ein Weißer lieferte für den Brunnen eine starte sogenannte "Rolle", eine wagerechte [sic] Welle mit Kurbeln, die hier im Gebrauch sind. Die Männer schafften die für die Umzäunung nötigen Pfähle und Latten herbei. Alles geschah unentgeltlich."7 In 1894 JBRMG: "In Fred. [sic] Hein hat die Gemeinde einen neuen, fleißigen und tüchtigen Schullehrer erhalten, der sich rasch das Vertrauen von Eltern und Kindern erwarb, und unter dessen Leitung die Schule sich zusehends hob, so daß sie bald 120 Schüler zählte; während der Krankheit des Bruder Pabst hat er auch sonst mit einem Aeltesten zusammen die Gemeindearbeit fortgeführt."8 Fredrik [sic] Hein is mentioned as a teacher, connected to Heinrich Pabst (Rietfontein 1888 - 1913), who also performed church services in Rietfontein (Baumann, p. 161). (Must be the same). Since Pabst went to Germany for vacation - after his wife died in Rietfontein on 20.07.1896 - Hein took over the station and worked there from 1897??, in the words of the mission society "zur Notdurft".9 Kronsbein temporarily replaced Pabst at Rietfontein. When Kronsbein was moved to Warmbad, Hein continued the baptisme class and promoted the candidates very well ("[...] weiter unterrichtet und gut gefördert [...]") so that Fenchel on his visit to the congregation could celebrate baptism and confirmation.(in 1900)10 However, in the JBRMG for 1899 (published in May 1900), it is mentioned that Fred. [sic] Hein became intolerable by Mai [1899] "[...] der in Rietfontein unmöglich gewordene Fred. Hein", and was moved temporarily to Keetmanshoop from where he settled at Berseba. His work at Keetmanshoop was taken over by Tomy Alcock, who had been re-admitted in the congregation.11 "The Rev. Mr. Meisenholl visited the Richtersveld which was served by the Rev. F. Hein's son. (in 1902)12 Frederik (Fred.) Hein scheint die Arbeit seines Vaters nach dessen Tod im Jahre 1901 direkt übernommen zu haben. Im JBRMG 1905:14 wird erwähnt, daß er seine Arbeit (regelmäßig Gottesdienst und Schule) "ohne Störung" getan habe und man im allgemeinen mit dem Erfolg zufrieden sein kann. "Zur Sakramentspendung kam Missionar Meisenholl herüber.13 Missionary Peter visited the Richtersfeld by the middle of 1914 on his way to Port Nolloth, where he planned to visit a group of Christians from Bethany, from whom he believed that they wanted to return to Namibia. After a long journey from Bethany, he reached Richtersfeld on the (??) when it was already dark. "Der dortige Gehilfe, Frederik Hein, lebte [sic] zurzeit in sehr ärmlichen Verhältnissen. Er erklärte mir, daß er augenblicklich keine Kost und auch keinen Tee und Zucker habe." From Richtersfeld Peter travelled to the farm of the very rich farmer Jasper Cloute [sic] about 30km from Port Nolloth, who also belonged to the congregation of Richtersfeld. Here Peter met a delegation of Bethany Christians who lived in Port Nolloth. It turned out that the Bethany Christians were not at all interested to return to Bethany. The rumor of their assumed willingness to return probably started, because one of them had written a letter to Nikodemus Davids with the question whether it would be possible to return from the Cape to Nambia. It was necessary for Peter to convince the representatives of the Port Nolloth group that he was not send by the Colonial Police in South West Africa, but that he came out of pure concerned for the former Bethany Christians. (BRMG 1914:243-245). Married: Children: Education: Other family members connected to RMS: Mission Stations: History with the RMS: 1 JBRMG 1886:13. 2 BRMG 1887:47. 3 BRMG 1888:356. The article in the December 1888 issue of the BRMG emphasised that the completion of the building was important under two aspects: Firstly it was the first training institution of its kind in Namaland, even if other missionaries had trained co-workers on their own, but with no building as such. Secondly it was the first building in Namaland build with burned clay bricks. 4 BRMG 1889:332. 5 Mentioned by missionary Ch. Spellmeyer in his speech "What methods and which aims should we pursue in the upbringing of our indigenous helpers? Or Why, how and for what do I train my indigenous helpers?", RMG 2.621:208. 6 JBRMG 1894:20+32. 7 BRMG 1895:107. 8 JBRMG 1894:23. 9 BRMG 1897:21. 10 BRMG 1900:19. 11 JBRMG 1899:19. 12 Strassberger 1969:74. 13 JBRMG 1905:14. --------------- ------------------------------------------------------------ --------------- ------------------------------------------------------------