Amerikan Suomalainen Almanakka 1881

Syksyllä 1879 käynnistivät Kuparisaaren alueen suomalaiset siirtolaiset Michiganissa hankkeen, jonka tavoitteena oli suomenkielisen kirjallisuuden julkaiseminen Yhdysvalloissa. Tätä varten perustettiin vuoden lopulla Amerikan Suomalainen Kirjallisuuden Seura. Sen perustava kokous oli 27.12.1879. Alkuperäisena tarkoituksena oli luoda kaikki suomalaisia yhdistävä hanke, mutta jo ennen perustavaa kokousta evankelisluterilaisen seurakunnan edustajat jättäytyivät siitä erilleen ja perustettu seura jäi lopulta ainoastaan apostolisluterilaisten  tai heihin myönteisesti suhtautuvien puuhaksi.

Seura julkaisi vuoden vaihteessa 1880/1881 Amerikan Suomalaisen Almanakan. Tämä oli ensimmäinen suomenkielinen Yhdyvalloissa julkaistu almanakka. Seuraavana vuonna seura ei enää painattunut kyseisen vuoden almanakkaa. Syytä lopettamiseen ei löydy aikalaislähteistä. Myöhemmin  kyllä lukuisat amerikansuomalaiset järjestöt ja kirjapainot julkaisivat suomenkielisiä almanakkoja ja kalentereita.

Vuoden 1881 almanakasta tekee mielenkiintoisen sen yhteydessä julkaistu katsaus amerikansuomalaisista siirtokunnista Yhdysvalloissa. Niinpä päätin julkaista sen asiasta kiinnostuneiden iloksi ja kirjoitin siltä osalta almanakan tekstin puhtaaksi.

Amerikan Suomalaisen Almanakan ensimmäiset sivut.  Kalenterista löytyy lukuisa määrä etunimiä, jotka eivät koskaan saaneet jalansijaa suomalaisessa etunimistössä

Kalenterin parilla viimeisellä sivulla
esitellään suomalaisten siirtolaisten
asuinpaikat 1880-luvun alussa USA.ssa.

Suomalaisten asuinpaikat Amerikassa

Calumet, suomalaisten pesäpaikka Amerikassa, on Houghton Countyssa, Michiganin valtiossa. Täällä on enimmän suomalaisia yhdessä paikassa, joista suurin osa työskentelevät tuossa suuressa, maailman rikkaimmassa Calumet-Heclan kuparikaivannossa. Tämä on todella suomalaisten uutis-asutuksen keskus Amerikassa, sillä täällä ovat ensimmäiset kirkota ja seurakunnat, joista on alkanut jo levitä uusia seurakuntia muihinkin tienoihin. Apostolis-lutherilaiset perustivat täällä ensimmäisen seurakunnan, ja rakensivat ensimmäisen kirkon Amerikassa. Evankelis-lutherilaisilla on täällä yhteinen kirkko skandinavialaisten kanssa. Ensimmäinen omankielinen kansakoulu toivotaan piakkoin toimeensaatavan apostolislutherilaisen seurakunnan toimella. Täällä ovat kaikki muutkin kielemme ja kansallisuutemme säilyttämistä tarkoittavat yhteiset laitokset

Allouez on kuparikaivanto 4 englantilaisen peninkulman päässä Calumetistä, jonka luona asuu melkoinen kylä suomalaista työväkeä. Apostolis-lutherilaisilla on täällä pienoinen kirkko.

Delaware on myöskin kuparikaivanto 27 englantilaisen mailin päässä Calumestistä, jossa asuu tähän aikaan toista sataa suomalaista

Quincy on vanhimpia kuparikaivannoita, Hancockin kaupungin lähellä, jossa työskentelee satoja suomalaisia. Apostolis-lutherilaisilla on täällä pienoinen kirkko, ja evankelis-lutherilaiset pitävät kirkonmenoja sikäläisessä kouluhuoneessa.

Marquette countissa työskentelee Negauneen, Republicin, Ishpemingin y.m. rautakaivannoissa melkoinen joukko suomalaisia. Suomalaisten luku näissä mainituissa kaivantopaikoissa nousee vähintäänkin 2 000 henkeen.

Cokato, Wright countissa, Minnesotassa, on ensimmäinen ja suurin suomalainen siirtokunta maanviljelystienoissa, jossa löytyy nykyään noin 80 taloa suomalaisia asukkaita. Apostolis-lutherilaisilla on täällä kirkko ja säännöllinen seurakunta.

New York Mills, Otter Tail countissa, on tämän jälkeen suurin, ehkä nuorin, suomalainen siirtokunta Minnesotan valtiossa, jossa löytyy viidettäkymmentä taloa suomalaisia asukkaita. Kirkkoa ei ole vielä täällä, mutta järjestetty on jo apostolis-lutherilainen seurakunta.

Holmes Cityn seuduilla, Douglas countissa, on parikymmentä suomalaista asukasta, joilla on myöskin säännöllinen apostolis-lutherilainen seurakunta. Fort Ridgelyn seuduilla, Renville countissa, löytyy kolmattakymmentä suomalaista asukasta, joista moni on hyvällä varallisuuden kannalla. Tämä on yhtä vanha suomalaisten asuinpaikka, kun kaksi edellä mainittua, ja heilläkin on jo järjestetty  apostolis-lutherilainen seurakunta. Siirtokuntaa ovat suomalaiset koettaneet perustaa myöskin Fond Du Lacin seuduilla, Carlton countissa, mutta huonommalla menestyksellä kuin muualla.

Poinsett, Hamlin countissa, on mainittavin suomalaisten asuinpaikka Dakotassa.

Tyynenmeren rannikolla asuu hajallansa noin kaksi tuhatta suomalaista, joidenka varsinaisista asuinpaikoista ovat mainittavimmat:
Noyo, Mendocino county, Kalifornia; Astorian kalastuskaupunki Columbia-virran suulla, Oregonissa; Pendleton, Umatilla county, Oregonissa; ja Klickitat, Washington territorio.

Suomalaisten nykyinen lukumäärä Amerikassa lasketaan nousevan toistakymmentä tuhatta henkeä.

Finnish settlement in Centerville, Washington

 

Majestic snow-capped Mt. Adams looms to west in Centerville

On the eastern slope of the Cascade Mountains in Washington state lies the Klickitat Valley, a level woodless area made fertile by the lava flow. Nestled there is the farming community of Centerville, settled by Finnish immigrants in 1877.  To the south, separated by a 2,000 foot divide, flows the Columbia River. Majestic snow-capped Mt. Adams on the Cascade Range looms to the west, and to the north are the Simcoe Mountains.  On a clear day, one can view five snowcapped mountain peaks, namely Mt. Adams, Mt. Rainier, Mt. St. Helens, Mt. Hood, and Mt. Jefferson.

On my trip with the theme "Go West Old Man” I was able to visit in 30th June, 2005 this beautiful valley, where many Finnish pioneers found their home in 1877. Afterwards I compiled the following story of Centerville Finns. It's based mainly on Mrs. Otis Mattson’s article Klickitat Finnish Pioneers in a booklet Centerville Finns published by the Finnish Historical Society of the West in July 1977 and on article Centerville was settled by Finnish in the Goldendale Sentinel, July 1, 1954.

Klickitat Valley and Mt. Adams

History of the Finnish settlement in the Centerville region.

The first Finnish settlers arrived in Centerville by accident. 

In the 1860's and 1870's, many Finns left their homeland to seek a better life in America. Many of the Finns immigrated to northern Michigan where work was available in the copper mines.  The Finns were used to work on the land and in the forests, so they began look for an opportunity to get out of the work underground in the dark mines.  Then a man by the name of Elias Peltopera wrote to them to come to Pendleton to get their homesteads. Three different groups left Houghton County, Michigan. They traveled by train to San Francisco, and on to Astoria and Portland, Oregon, by boat. They continued to Pendleton, arriving there in the spring of 1877. But the fourth group from Michigan got lost before they reached their destination. In this group were John Hagen, Lars Mattson, John Crocker, Jacob Jacobson, and Peter Karkiainen, with their families.  In Astoria, Peter Karkiainen decided to stay to visit friends who lived there.  The others continued on to Portland.  When it came time to purchase their tickets, they discovered that no one remembered the name of the destination. The letter from Peltoperä was in Astoria, in the possession of Peter Karkiainen. The situation looked discouraging, and they were planning to go back to Astoria.

Beautiful scenery

However, they decided to spend a little time in Portland where they could look over the land along the Willamette River.  At that time, an 80 acre tract along the east side of the river, were sold for $800.  The land was covered with brush, and did not appeal to them. Finland was at that time under Russian rule, and they were directed at the port to speak to the Russian vice-consul.  This gentleman was not familiar with the Pendleton settlement, but he advised the travelers to go to The Dalles, 100 miles up the Columbia River, where homesteads were available.  Taking the consul's advice, the Finns bought tickets, boarded a river boat, and continued their journey

Apostolic Lutheran Church

They arrived safely in The Dalles on July 4, 1877. While inquiring about land around the place, they met a farmer named Al Brown who happened to be in town for supplies.  After he heard about their intentions to settle in the area, Mr. Brown told them about Centerville across the river.  He explained that he called the place Centerville because it was located in the middle of the valley.  There was good fertile free land to be had in 160 acre lots, he told them, as he tried to encourage them to come there to live.  The Indians were hostile at that time, so the farmers would welcome more white neighbours.

Several of the Finns decided to look into the proposition.  Leaving the rest of the party at The Dalles, Lars Mattson, John Crocker, and John Hagen set out at once on their adventurous journey.  They took with them eleven year old Matt Mattson, Lars Mattson’s son, who had gone to school in Michigan and could act as their translator. Lars Mattson was the first of the pioneers to set foot on Washington soil as the party crossed from Oregon.

The group of men crossed the Columbia by boat, then continued up the hill on foot. They slept the first night in the barn, continuing on at daybreak.  As they reached the ridge of the Columbia hills, it came to Mr. Crocker as to the prophet of old, "This is the promised land; here is where I shall live, and here is where I shall die."They found early settlers, the Browns, the Jaeckels, the Garners and the Childers living at Centerville.  The Finns established their land claims, and then returned to The Dalles to rejoin their families.Upon arriving in the Oregon city, the immigrants purchased horses and wagons to carry their families and supplies.  On Thursday, July 10, 1877, they started for their new home site in the "promised land".  As the Finns were entering the Klickitat valley, they met a caravan of white settlers who were leaving the place. A couple of young boys in the group overheard those leaving say, "Those poor fools will be scalped before morning." The Indian scare at that time was bad, but as time went on the Finns had no great problem with the Indians.

Centerville Cemetery

The settlers sent letters to Calumet, Michigan, advising their countrymen to come to Klickitat Valley, where one could get 160 acres of free land for each family. They wrote about fertile soil free of stumps and ready to be tilled, and of heavy bunch grass which was good feed for cattle and sheep. That fall the following families arrived:  Erick Jussila, Henry Molstrom, Andrew Liimatta, Jacob Lawery, John Kaidera, August Klockner and Fred Johnson.  In November a third group arrived. That group included Matt Ahola, Henry Lahti, Sivert Törmänen, Gabriel Walman, Andrew Wiidanen, John Witikka, and Mike Wilson.  Altogether by the next spring, over twenty Finnish families and a few single men had arrived to Kickitat valley.

When the first Finns eame, they found a mystery.  No one knew when and who had a home that was burned long ago, five miles west of town.  There were corner stones of a house in place, pieces of broken dishes and other evidence that someone had lived there.  John Hagen prospered on his small farm.  He was not interested in additional land as his only son, William, was thrown from his horse at the age of twenty-one years and fatally injured.  Hagen had money to lend to other farmers who wished to buy more land to add to their holdings.

It wasn't long before most of the homesteads were taken.  The farmers bought ad-joining acres, as much as they could afford.  The value of the land went up, and that made it very difficult for a man with little capital.  Altogether, about fifty families were able to get homesteads around Centerville between1877-1880.

In midwinter of 1878, the Piute Indians were moved from the Malheur Reservation in southeastern Oregon to Fort Simcoe, north of Centerville, as punishment for their supposed sympathy with the uprisings of the tribes of Oregon and Idaho.  They did not want to move from their land, but quarters had been arranged for them at the Washington fort.  Five little Indian children and the widow of Chief Winnemucca who was old and ill died on the way to Fort Simcoe.  They were buried in the snow beside the trail.  The Indians were taken through the valley in a bitter cold by the cavalry.

A pic from the cemetery

Some of the pioneers became good friends of the Indians.  Each tribe had its own linguistics, and some of the whites learned enough of the Chinook jargon so they could communicate with them.  Edward Mattson became a special friend of the Indians. They borrowed money from him, and brought him their beadwork bags, purses, gloves, vests and other items for security.  Some of the pioneers grazed their cattle on open land in the Simcoe Mountains.  The Kaideras and the Jussilas kept their milk cows there in the summertime where the grass was green.  The territory was large, wooded, with no fences, and the cattle had to be herded.  Mrs. Kaidera and Mrs. Jussila stayed up there with their children.  They milked cows, made butter, and baked bread.  Mr. Kaidera and Mr. Jussila took supplies up to their wives about every two weeks.

 Some of the Centerville farmers formed a company to purchase a separator and a Case gasoline engine.  This was the company thrasher, nicknamed "Vallankumous" = revolution. Each outfit had a nickname.  The Niva - Wiidanen outfit was called "Akka Walta" = Woman Power.  Crocker's was called "Hiki-Liikkuja" = Sweat mover, and Mattson's outfit was called "Elinkeino" = Source of Livelihood.

Besides farming, many of the Finns went into business.  The town had the Jussila - Kononen general store. Peter Ahola was a carpenter and also had a general store, Mr. Hutanter was a jeweler, and Frank Johnson was editor of the Centerville Times. Matt Mattson operated a hotel, John Kaidera managed the Farmer's State Bank, and Nathan Liimatta was a barber.  John Walman served as a blacksmith, William Niva a warehouse operator, William Niva and A. J. Niva as depot agents.  August Jussila operated a garage, as did Chester Mattson.  Jussila was a Chevrolet dealer, and had the first gas pumps in Centerville.  Abshier and Niva had a hardware store, A. J. Niva a grocery store and general merchandise, and Zenas Mattson was the U. S. mail carrier.

Mrs. Matt (Permelia) Mattson operated the restaurant in the Klondike Hotel run by her husband.  She rang a bell to signal to the townspeople when the meal was ready. The Klondike Hotel was destroyed by fire in the 1920's. The Post Office was located in Peter Ahola's store.  Abe Ahola served as the Justice of Peace for the county for many years.  Goldendale was the county seat, eight miles away, so all legal business was done there. Peter Anderson was a lover of outdoor life.  He enjoyed the songs and sounds of birds and all wildlife, and used to quote this little verse: "Piis, piis, pikku lintu, missä sinun pesä on? Kivikossa savikossa, pikku kiven alla." "Cheep, cheep, little bird, Where is your nest? In the rocks, in the clay, beneath the Stones."

Joseph Anderson, Adolph Maatta, Herman Lehto and several others had saunas on their farms.  Some of the older saunas were built with the rocks heated by the flames, and the exit for the smoke was small holes in the valls.  The fire had to be completely out before the water could be poured on the rocks or there would be "häkä", a form of gas that would make one very sick.  Later saunas had a stove with stove-pipe and chimney.  The rocks were heated on the top of an iron plate, so there was no smoke or soot in the room.  It has been said, "If you survive a sauna, you are either a fool or a Finn."

Beautiful, beautiful

Saturday night was a social evening when neighbors would gather for sauna.  The women all went in at the same time, taking their small children with them.  The men then had their turn; or vice versa.  Coffee and sweet yeast bread, and cheese "Leipä Juusto" were served after the sauna.  At some homes group singing was enjoyed afterwards.

Doctors were never called except in very severe cases. Mrs. John (Matilda) Kaidera and Mrs. Henry (Dorthea) Niva were midwives who helped friends and neighbours when babies were born. Every home had a spinning wheel, and the women spun yarn and knitted warm clothing for the family.  In the evenings after chores vere finished, the men made furniture for their homes.  They were skilled, too, in making skiis, skates and harnesses.

The simple thrifty life, mingled with the Christian spirit, enriched the life of these Finns.  The one kind of togetherness the Centerville Finns enjoyed was belonging to the local Apostolic Lutheran Church, which was organized in 1879.  Their little country church, one and a half miles northwest of town, was erected on the corner of Jacob Jacobson's homestead.  A larger church was built in town in 1911.

By the beginning of the 20th century, many changes took place at Centerville, as in other Finnish communities. The simple homes were improved and enlarged. and automobiles came into use. More land was cleared for crops so that wheat and hay could be grown.  It was all dry land farming at first, but in later years irrigation has been started from wells and streams. Finnish customs and the language have been passed from one generation to the next. The third and a few of the fourth generation still spoke Finnish.  The local people are now in the seventh generation and have mixed and married well with other nationalities.  The early Finns applied for and secured their citizenship papers within a few years of their arrival.  They are proud to be Americans.

The automobile age changed Centerville.  Very few businesses remained.  Now (in 1970s) there is one grocery store, a post office, a good sized grange hall, a grade school, grain elevator, the fire station, a number of residences, and a Christian Church as well as the Finnish Apostolic Lutheran Church. 

Greasewood Finnish Cemetery, Umatilla County, Oregon (English version)

A view from the cemetery to the Finnish Apostolic Lutheran Church

Previously, I have already written in my blog about many [Finnish] grave monuments and graveyards. It has also been very interesting to visit foreign cemeteries. A memorable visit was once to Snoma Finnish Cemetery in South Dakota. In late June and early July in 2005, I did a couple of weeks trip from the US Mid-West to the West Coast. During the trip, I tried to stop those regions, where the Finnish immigrants had been settled. This meant also circling at the cemeteries Finnish immigrants had erected there.

Finland Cemetery, Umatilla County, Oregon

Another view to the cemetery

One area inhabited by the Finnish immigrants in the 1800s is located in the Northwestern corner of state of Oregon, in Umatilla county. The nearest larger town and at the same time the capital of county is called Pendleton. Finnish colony was named after the city to “Pendletonin siirtokunta” = Pendleton colony. Eleven miles north of the city and five miles to the west from a small town called Adams, stands an old church erected by the Finns in 1884, Finnish Apostolic Lutheran Church. The church building was left off the regular active use of in 1965. In the late 1960s and early 1970s, the church gathered on every first Sunday of the month, when the traveling pastor Carl Niemitalo held services. The church was renovated between 1985 - 1986 and added to the National Register of historic buildings in1988. Although the church activity in the building has already ended, there will be organized a variety of events and weddings from time to time. A good article about the history of the church can be found in East Oregonian’s archives.

The landscape of the cemetery nearby

The history of that church is strongly related a cemetery which is located a quarter  mile north at Enbysk Road. It now bears the name of Finland Cemetery. The area was purchased from John F. Adams. In the late 1800s and early 1900s almost all Pendleton colony Finns were buried there. The majority of the colony's population belonged to the Apostolic Lutheran faith and were buried in the in the northern half of the cemetery. The minority, Evangelical Lutherans, were buried in the southern half. Almost all cemetery tombstones have been photographed in 2005 and can be found here. In recent decades there has been only few funerals

When I arrived on 29^th June, 2005, in the evening sun to Greasewood cemetery, I was amazed about the beauty of this dry Oregonian landscape. Yellow wheat fields were blowing in the wind and spread far to the horizon. From the freshly plowed land rose small devil’s dusts moved by sudden gusts of wind. Far away were looming blue-green wooded hills and mountains (Blue Mountains). The only sounds you heard were the whisper of wind and the swish of swaying wheat straw.  Below the cemetery a quarter mile away rose the silhouette of the in 1884 erected Church.

Even mom's little kitty was buried in the cemetery and got its own wooden cross

Cemetery itself is separated from the area around with a fence and is located in the middle of wheat fields. In the cemetery grow some small trees and shrubs, apparently dry, alkaline soils thrive greasewoods, of whom the place is named. In Finland, we are accustomed to the fact that the graveyards are very well kept, lush green and often filled with flower beds. The United States and Canada, the situation may be quite different. Especially in some parched areas of the Midwest cemeteries are quite spartan and bleak. Cemeteries are maintained in practise on voluntary basis, relatives take care of the graves but hardly no one takes care of general view. It’s often prohibited to bring natural flower to the cemeteries, so at the graves you see just plastic flowers. Greasewood cemetery was just like this. The soil was cracked by drought around the graves, and clean sandy paths and roads didn’t criss-cross between green lawns. On top of some graves had been set beer cans (which seems very strange when you know how the cemetery founders had absolutely negative attitude to alcohol). Even mom's little kitten was buried in the cemetery and got its own wooden cross. While spreading around the cemetery landscape was very impressed, cemetery itself left a negative impression on me.

Headstone of Sackris and Wilhelmina Hendrickson. Sackris Hendickson was a lay-minister of the Greasewood Finnish Apostolic Lutheran Church

Greasewood Finnish Apostolic Lutheran Church, Umatilla County, Oregon

Greasewood Finnish Apostolic Lutheran Church

On my trip ”Go West Old Man” I stopped in 29^th June, 2005, at the former Finnish Apostolic Lutheran church and Cemetery in Umatilla County in Northeastern part of Oregon. At this Church site I once again saw that simple is often beautiful.

When the church was young and automobiles were even younger

This church, the Greasewood Finnish Apostolic Lutheran Church is 131 years old. The abandoned building, surrounded by wheat fields, stands on a hill five miles west of Adams and eleven miles north of Pendleton. It’s located at the intersection of Enbysk and Midway roads near Adams, Oregon. It was listed in 1988 on the US National Register of Historic Places. The Apostolic Lutheran Church was founded by a Lutheran branch called Laestadians.

The founders

They brought their faith, Bibles, songbooks and catechisms with them from Finland, Sweden, Norway and Lapland first to the copper mines of Michigan and later to Oregon, where they claimed free homesteads in 1877.  In the early days, their religion formed the backbone of their lives. In 1884, the Greasewood Finns agreed that they needed a church. For one dollar, Peter and Josephine Enbysk donated one acre of land for the church in the center of the settlement. The transaction was made to Andrew J. Rauhala, Carl. J. Pell, Matt Deining, Matt Kononen, Peter C. Enbysk, Olof Hendriksen, Gustaw W. Planting and to their successors and assigns forever.

The one room sanctuary was built between 1884 and 1887 by volunteer labor. To this small, Gothic Revival church was added a vestibule in 1910. In the chancel, painted maroon, are the clergy's pulpit and a choir loft for the three song leaders. The communion railing is in front of the pulpit, with a gate on each side. The walls are painted a light blue, the floors gray and the inside doors are finished in light oak.

The building was heated by a large potbellied wood stove located in the middle of the room. Light was supplied by ornate kerosene lamps attached to the wall. Water was carried into the room in a blue granite container with a spigot.

Signboard

In addition to Sunday services, special services were held during “juhannus”, and when visiting ministers came to the area. Often after baptisms and special services, the congregation gathered at one one of the homes for dinner and fellowship. Some members walked to church, but there were families who traveled many, many miles, returning home the next day. Horseback, horse-and-buggy or horse drawn sleigh was the mode of travel for the day. In about 1912, when automobiles came into use, they were parked in a row on the east side of the building. The noise and sight of the cars frightened the horses tied to the hitching posts. When a car backfired, the horses often became unmanageable and runaways occurred.

Some of the local Finns were affiliated with the Evangelical Lutheran Church. They found a church three miles to the Northwest, founded by Germans, who came to the are in 1878. Their church was built in 1897.

At an evening service, in 1910, the congregation observed Halley's comet with awe and alarm. Another service was interrupted when a farmer came asking for help. His cow fell into the well. The men used horses to pull her out, but in her agitated state, she turned on the crowd and scattered the people.

In the chancel, painted maroon, are the clergy's pulpit and a choir loft for the
three song leaders. The communion railing is in front of the pulpit, with a gate
on each side. The walls are painted a light blue an the floors gray.

In those days it was the custom for men to sit on the right side of the room; the women and children sat on the left. Older children were instructed to sit quietly. Sometimes little ones escaped from their mothers, opened the gate on the communion railing and wandered behind the pulpit. Their stirring around, or the crying of infants did not bother the preacher as he delivered his sermon.

The Finnish language was used exclusively as long as the immigrants lived. The first generation born in America spoke Finnish from childhood, and they too treasured the inflections of the words and the sacred songs sung in minor key.

Look at the large potbellied wood stove in the middle of the room

No collection were taken during the service, but donations were made to pay the expenses of visiting ministers. Members of the congregation provided lodging for them and sometimes their large families as well. Many Finns held fast to their faith and supported other Apostolic Lutheran  churches in the Portland area and in Michigan and Minnesota. Families traveled far to visit their countrymen and brothers and sisters in faith. Astoria, Portland, Quincy and Clatskanie in Oregon, Brush Prairie and Centerville in Washington and Long Valley in Idaho were often destinations.

In 1929 were held a memorable occasion for the local Apostolic Lutherans. The Finnish Apostolic Lutheran Church of America had their Big Meeting / Convention in Pendleton. It was held four days at the Methodist Church in Pendleton. Over 700 delegates and guests came to convention by bus, car and train from different parts of the USA. At this National Convention, the by-laws and the constitution of the Finnish Apostolic Lutheran Church were approved.

Church lamp

The local lay preacher and ministers were Andrew Rauhala Jacobson, Sackri Hendrickson, Henry Maaherra, Ingerbrit Holmgren and Gustaw W. Planting. Reverend John Lumijarvi from Astoria is remembered among the most eloquent of former ministers. He owned land in the community which he rented to a farmer who never needed a written lease. Reverend Wilhelm Basi, pastor in Centerville, Washington, conducted many services in the local church. Reverend Andrew Mickelson, a minister from Michigan, brought preachers from the “old country” to speak to the pioneers. They enjoyed news from Finland and this touch from across the sea. Reverend Bernhard Fardig, a former sea captain from Berkeley, California, was a favorite with the young people. Other ministers or traveling missionaries who were invited for special occasions were: Charles Ojala, John Nelson, Carl Sacarisen, Fred Johnson, Isaac Nelson, George Nelson, Liimatta, John Paana, Alwar Leppanen, Monroe Prouty, Kurtti, Evert Maattala, Otto Stadius, Uuras Saarnivaara and many others.

Baptism certificate on the church wall

During two weeks in the summer, teenagers attended confirmation school (Rippikoulu) where they studied the Bible, Bible history and catechism. They were required to memorize many passages. A visiting minister taught the class in the Finnish language and held a concluding examination in front of the congregation. Then the students proudly received their diplomas and were invited to partake of holy communion for the first time. The ministers who served the congregation are remembered for preaching the apostolic faith which stressed confession, repentance and forgiveness. The parishioners wished each other, "Jumalan rauha" (God's peace) when they left the worship service.

Kerosene lamp attached to the wall.

It was the custom for the people in the settlement to help one another. In times of sorrow, relatives and friends (valvojaiset) stayed with the one in repose until time for the funeral. The casket arrived on the Hunt train at Myrick Station, where someone waited with a team and wagon. The deceased was washed and dressed by family or friends and then placed in the parlor until time for the service at the church. Burial was at Greasewood Cemetery, one-half mile north of the church, where the men of the community had opened the grave. At the concluding ceremony, a trio sang several songs. After the minister's last words, the pallbearers took turns filling in the grave.

The last time the church was used for worship was in the beginning of 1970’s. The church received a generally high degree of maintenance until 1965, when it ceased being used for services on a regular basis. Following its restoration by descendants of the builders in 1985 – 1986, it is still quite good condition.

Greasewoodin suomalainen hautausmaa, Umatilla County, Oregon

Finland Cemetery, Umatilla County, Oregon

Olen aikaisemmin kirjoitellut blogissani jo lukemattomista hautamuistomerkeistä, sankaripatsaista ja hautausmaista. Mielenkiintoisia ovat olleet vierailut myös ulkomaisilla hautausmailla. Mieleenpainuva oli aikoinaan vierailuni Snoman suomalaisella hautausmaalla Etelä-Dakotassa. Kesäkuun lopulla ja heinäkuun alussa vuonna 2005 tein parin viikon matkan Yhdysvaltain Keskilännestä Länsirannikolle. Matkan aikana pyrin pysähtymään niillä seuduille, jonne suomalaisia siirtolaisia oli asettautunut aikoinaan asumaan. Tämä merkitsi myös kiertelyä suomalaisten siirtolaisten pystyttämillä hautausmailla.

Näkymä hautausmaalta kirkolle

Yksi suomalaissiirtolaisten 1800-luvulla asuttama alue sijaitsee Oregonin osavaltion koilliskolkassa, Umatillan kauntissa. Lähin isohko kaupunki ja samalla kauntin pääkaupunki on nimeltään Pendleton. Suomalaista siirtokuntaa kutsuttiin kyseisen kaupungin mukaan Pendletonin siirtokunnaksi. Yksitoista mailia aupungin pohjoispuolella, Adamsin pikkukaupungista viisi mailia länteen, seisoo vanha suomalaisten vuonna 1884 pystyttämä kirkko, Finnish Apostolic Lutheran Church. Kirkkorakennus jäi pois aktiivisesta käytöstä vuoden 1965 tienoilla. 1960-luvun lopulla ja 1970-luvun alussa kirkkoon kokoonnuttiin vielä joka kuukauden ensimmäinen sunnuntai, kun muualta saapunut pastori Carl Niemitalo piti "seurat".  Kirkko kunnostettiin vuosina 1985 - 1986 ja lisättiin kansalliseen historiallisten rakennusten rekisteriin vuonna 1988. Vaikka kirkollinen toiminta kyseisessä rakennuksessa on jo loppunut, siellä järjestetään aika ajoin erilaisia tapahtumia ja häitä. Seurakunnan historiasta löytyy hyvä artikkeli East Oregonian-lehden arkistosta.

Maisemaa hautausmaan lähistöllä

Tuon seurakunnan historiaan liittyy vahvasti sen pohjoispuolella, Enbysk Roadin päässä sijaitseva hautausmaa, joka nykyisin kantaa nimeä Finland Cemetery. . Alue ostettiin John F Adamsilta. Sinne on haudattu 1800-luvun lopulla ja 1900-luvun alkuvuosikymmenillä lähes kaikki suomalaisen Pendletonin siirtokunnan vainajat. Enemmistö siirtokunnan asukkaista kuului apostolisluterilaisiin ja heidät on haudattu hautausmaan pohjoiselle puoliskolle, evankelisluterilaiset eli vähemmistä hautausmaan eteläiselle puoliskolle. Hautausmaan hautakivet on lähes kaikki kuvattu vuonna 2005 ja löytyvät täältä. Viime vuosikymmeninä hautauksia sinne on tehty vähän.

Toinen näkymä hautausmaalle

Kun 29.6.2005 saavuin ilta-auringossa Greasewoodin hautausmaalle, havahdutti se ympärillä levittäyvän maiseman kauneus. Tuulessa huojuvat keltaisen kypsät vehnäpellot levittäytyivät pitkälle horisonttiin.
Vastakynnetystä pellosta nostivat tuulenpuuskat ajoittain pieniä "devil's dusteja" ilmaan. Kaukana siintivät sinisenvihreinä nousevat metsäiset kukkulat. Tuulen suhinaa ja huojuvien vehnänkorsien kahahtelua lukuunottamatta ei kuulunut muita ääniä. Hautausmaan alapuolella mailin päässä kohosi vuonna 1884 pystytetyn kirkon siluetti.

Äidin pieni kisulikin on haudattu hautausmaalle ja saanut oman puisen ristin

Itse hautausmaa on verkkoaidalla erotettu alue vehnäpeltojen keskellä. Hautausmaalla kasvaa muutamia
pieniä puita ja pensaita, ilmeisesti kuivassa, alkaalisessa maaperässä viihtyviä Greasewoodeja, joista paikka on saanut nimensä. Suomessa olemme tottuneet siihen, että hautausmaamme ovat erittäin hyvin hoidettuja, rehevän vihreitä ja usein täynnä kukkaistutuksia. Yhdysvalloissa ja Kanadassa tilanne voi olla aivan toinen. Varsinkin rutikuivilla alueilla Keskilännessä hautausmaat ova varsin karuja ja kolkkoja. Hautausmaita hoidetaan käytännössä usein talkooperiaatteella ja omaiset huolehtivat haudoista ja hautausmaan yleiseen ilmiasuun ei juurikaan panosteta. Luonnonkukkien tuominen hautausmaille on usein kielletty, joten haudoilla on vain muovikukkia. Greasewoodin hautausmaa oli juuri tällainen. Maa oli hautojen ympärillä halkeillut kuivuudessa, eivätkä siistit hiekkapolut ja -tiet risteilleet vihreiden nurmikkojen välissä. Joidenkin hautojen päälle oli asetettu oluttölkkejä (mikä tuntuu varsin erikoiselta, kun tietää hautausmaan perustaneiden uudisasukkaiden ehdottoman asenteen alkoholiin) ja olipa sinne näköjään haudattu kissakin, jolle oli pystytetty vielä oma puinen risti. Vaikka kyseisen hautausmaan ympärillä levittäytyvä maisema teki minuun suuren vaikutuksen, itse hautausmaa jätti kielteisen mielikuvan.

Sackris ja Wilhelmina Hendricksonin hautakivi. Sackris Hendrickson oli seurakunnan keskeisiä puuhaajia ja toimi pitkään myös seurakunnan pappina