New Hebrides were blackbirded onto ships to work as indentured labour on cotton and sugarcane plantations in Queensland, Australia. Another 10,000 went to work in nickel mines in New Caledonia and on plantations in Fiji, Samoa and Hawaii. Many of the islanders recruited were duped into taking part; some were coerced, and some volunteered. While some Erromangan names are listed in official records of Melanesian labourers in Queensland, no exact figures exist for the number of Erromangans who were blackbirded. However, 25 years after the White Australia Policy ended the Melanesian labour trade in 1906, Erromango's population had dwindled to just 381. Missions and Cannibals John Williams of the London Missionary Society and fellow missionary James Harris were killed and eaten by cannibals at Dillons Bay in November 1839. In November 2009, after a lengthy collaboration between the Museum of Anthropology at the University of British Columbia, the Presbyterian church of Vanuatu and the Vanuatu Cultural Centre, Williams' descendants travelled to Erromango to reconcile with the descendants of those who killed their ancestor, the Uswo-Natgo clan, 170 years earlier. To mark the occasion, Dillons Bay was renamed Williams Bay. The Rev. George Nicol Gordon, of Prince Edward Island, Canada and his wife, Ellen Catherine Powell, missionaries from the Presbyterian Church of Nova Scotia to the New Hebrides, were killed at Dillons Bay on May 20, 1861. A memoir of the couple appeared in book form, at Halifax, Nova Scotia in 1863. In total, six missionaries were killed on Erromango. An oral history from Unpogkor (Dillons Bay) says Rev. Williams was killed because he disrespected an important kastom ceremony that was taking place when he landed. As Williams was the first Christian martyr in the south Pacific, Erromango became a particular focus for missionisation. Canadian Presbyterian missionary H.A. Robertson, resident on Erromango from 1872–1913, succeeded in missionising the island's population. This changed the traditional society of the island. His attempts at missionisation were effective because he carefully studied the beliefs and material culture in order to target the most powerful symbols of traditional society. He collected many objects and sent them to overseas museums or used them as curios in his overseas fundraising tours to demonstrate the 'backwardness' of Erromangans. In 1902, Robertson published Erromanga: the Martyr Isle, his description of his life as a missionary on the island. It was the first popular account of Erromango and its people. It