Christian Gottlieb Teichelmann

Christian Gottlieb Teichelmann (15 December 1807 – 31 May 1888), also spelt Christian Gottlob Teichelmann, was a Lutheran missionary who worked among Australian Aboriginal people in South Australia. He was a pioneer in describing the Kaurna language, after his work begun at the Piltawodli Native Location in Adelaide, with fellow-missionary Clamor Wilhelm Schürmann.

Life

Teichelmann came from humble origins. He was born in the Saxon village of Dahme (part of Prussia from 1815), the son of a master clothmaker, and, after an early schooling, was apprenticed as a carpenter's assistant at the age of 14. After several years practising his trade in Saxony and Prussia, he took private lesson to qualify for entry into the Royal Building Trades School in Berlin, where he studied from 1830 to 1831. During this period Teichelmann, after mixing with students who had missionary contacts, enrolled in Jaenicke's Mission school in 1831, where Clamor Wilhelm Schürmann was a fellow-student. There he received a thorough education in Latin, Greek, Hebrew and English, together with theological and historical studies.[1]

Teichelmann and Schürmann then enrolled in the Evangelical Lutheran Mission Society's seminary at Dresden in 1836, obtaining their ordination as Lutheran pastors in early 1838. Later that year they travelled to Australia on the Pestonjee Bomanjee, arriving in Adelaide on 12 October.[1] One of their fellow passengers happened to be George Gawler who was there to take up his appointment as the new Governor of South Australia.[1]

Missionary work

Notable problems arose when the evangelical Gawler, an evangelical enthusiast himself who had proven supportive of their work, was replaced by George Grey, who insisted rather that aboriginal people be instructed only in English, preferably in schools run by the state. The German missionaries at the time were the only ones thoroughly at home in native languages and gifted with a practical empathy for the customs and modes of Aboriginal life.[2]

Notes

    Citations
    1. Kneebone 2005.
    2. Hill 2002, pp. 524–525.

    Sources
    • Amery, Rob; Gale, Mary-Anne (2014). "They came, they heard, they documented: the Dresden missionaries as lexicographers" (PDF). AustraLex. Cite journal requires |journal= (help)CS1 maint: ref=harv (link)
    • Hill, Barry (2002). Broken Song: T. G. H. Strehlow and Aboriginal Possession. Knopf-Random House. ISBN 1 74051 065 8.CS1 maint: ref=harv (link)
    • Kneebone, Heide (2005). "Teichelmann, Christian Gottlieb (1807–1888)". Australian Dictionary of Biography. Supplement. Melbourne University Press. Cite journal requires |journal= (help)CS1 maint: ref=harv (link)
    • Kuchel, Rachel (2014). "Lutheranism in South Australia —its origins and contributions to South Australian life" (PDF). South Australian Geographical Journal. 113: 57–75.CS1 maint: ref=harv (link)
    • Teichelmann, Christian Gottlieb; Schürmann, Clamor Wilhelm (1840). Outlines of a grammar, vocabulary, and phraseology of the Aboriginal language of South Australia spoken by the native in and for some distance around Adelaide (PDF). Adelaide.CS1 maint: ref=harv (link)

    Further reading
    gollark: (this is a different argument to "does said god actually exist" obviously, but the evidence there seems to be bad too)
    gollark: I don't think they should be all-judging, and I don't think eternal torture is right ever.
    gollark: The Islamic god is claimed to be omnipotent, I think. Thus, they know *in advance* if someone is going to go to hell or not when they're created or whatever. And then create them/allow them to be created *anyway*, knowing they're bound for eternal torture because a system they created makes them get eternally tortured. Just... why?
    gollark: I consider eternal torture unethical *anyway*, but given the situation with god it's even worse.
    gollark: I'm fairly sure Islam has a hell-type thing.
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