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Journal articles on the topic 'Ghanaian Proverbs'

Author: Grafiati

Published: 26 July 2024

Last updated: 28 July 2024

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1

Ramantswana, Hulisani. "Cutting and Blending Trees of Life (African Cultural Context and the Bible)." Exchange 46, no. 4 (2017): 350–69. http://dx.doi.org/10.1163/1572543x-12341456.

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Abstract This paper is a critical engagement with Dorothy Bea Akoto-Abutiate’s book Proverbs and the African Tree of Life: Grafting Biblical Proverbs onto Ghanaian Eve Folk Proverbs (Leiden: Brill 2014). In the book, Akoto-Abutiate grafts together the African Ghanaian folk proverbs and the proverbial sayings in Proverbs 25:1-29:27 in order to appropriate the Biblical message in the Ghanaian context. For Akoto-Abutiate the Biblical book of Proverbs or the Bible in general is a ‘tree of life’ and so is/are the African cultural context(s). She, therefore, suggests the ‘hermeneutic of grafting’ as

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2

Agyekum, Kofi, Joshua Amuah, and Adwoa Arhine. "Proverbs and stylistic devices of Akwasi Ampofo Agyei’s Akan highlife lyrics." Legon Journal of the Humanities 31, no. 1 (2020): 117–44. http://dx.doi.org/10.4314/ljh.v31i1.5.

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This paper examines the stylistic features and proverbs in ɔba nyansafo wɔbu no bɛ na wɔnka no asɛm, ‘A wise child is spoken to in proverbs’ a popular Ghanaian highlife song by the late Akwasi Ampofo Agyei. This is an area which is still grey in the study of highlife music. The paper basically adopted qualitative methodology through interviews and recordings. The paper combines the theories of language ideology and ethnomusicology, and looks at the indispensable, didactic and communicative functions of stylistic devices and proverbs in Akan highlife. These tropes as forms of indirection help t

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Agyekum, Kofi, Joshua Amuah, and Adwoa Arhine. "Proverbs and stylistic devices of Akwasi Ampofo Agyei’s Akan highlife lyrics." Legon Journal of the Humanities 31, no. 1 (2020): 117–44. http://dx.doi.org/10.4314/ljh.v31i1.5.

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This paper examines the stylistic features and proverbs in ɔba nyansafo wɔbu no bɛ na wɔnka no asɛm, ‘A wise child is spoken to in proverbs’ a popular Ghanaian highlife song by the late Akwasi Ampofo Agyei. This is an area which is still grey in the study of highlife music. The paper basically adopted qualitative methodology through interviews and recordings. The paper combines the theories of language ideology and ethnomusicology, and looks at the indispensable, didactic and communicative functions of stylistic devices and proverbs in Akan highlife. These tropes as forms of indirection help t

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4

Bonsu, Robert, and Mary Kate Quaicoe. "Semanticity of Akan Proverbs Promoting Unity and Development." European Modern Studies Journal 7, no. 1 (2023): 391–401. http://dx.doi.org/10.59573/emsj.7(1).2023.36.

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This paper examined the semantic principles of the Akan proverbs that are meant to be applicable to all regardless of nationality, heritage, or social standing. Akan proverbs are more than wise sayings. They have a wide range of uses and show, principally, that the user is wise and well-educated in the customs of the Akan people. The ability to use language enriched by proverbs is considered sage and is the hallmark of great public speaking. The design of the study was qualitative and the instruments used for the data collection were interview and direct observation. The investigation was cond

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Fosu, Peter, Agnes Adwoa Mensah, Kennedy Bandoh, and Mary Andoh. "The Tenacity of Akan Proverbs and their Contribution to the Development of the Ghanaian Language." International Journal of Research and Innovation in Social Science VII, no. IX (2023): 869–77. http://dx.doi.org/10.47772/ijriss.2023.70974.

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This investigation examined the tenacity of Akan proverbs and their contribution to the development of the Ghanaian Language. Akan proverbs have remained relevant and widely used in Akan society for generations. These proverbs are pithy statements that convey wisdom and moral lessons, often through the use of metaphors and analogies. They are typically transmitted orally from one generation to the next, and have been used to teach children and guide decision-making in various social contexts. The design adapted for this study was descriptive and the approach used was qualitative. Interview, ob

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Nyarko Ansah, Gladys, and Augustina Edem Dzregah. "Exploring Ethos in Contemporary Ghana." Humanities 9, no. 3 (2020): 62. http://dx.doi.org/10.3390/h9030062.

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In this article, we discuss contemporary Ghanaian ethos reflecting on female sexual behavior as a discursive construction that shifts and changes across time and space. Borrowing from Nedra Reynold’s concept of ethos as a location, we examine the various social and discourse spaces of different rhetors on female sexual behavior in Ghana and how each establishes ethos through identity formations and language use from various positions of authority. With multiethnic, multilingual, and multiple religious perspectives within the Ghanaian population, how does ethos and moral authority speak persuas

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7

Bonetti, Roberta. "Absconding in Plain Sight: The Ghanaian Receptacles of Proverbs Revisited." Res: Anthropology and aesthetics 55-56 (March 2009): 103–18. http://dx.doi.org/10.1086/resvn1ms25608838.

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Asamoah-Poku, Felicia. "Preserving Traditional Ghanaian Folklore through Storytelling." European Modern Studies Journal 8, no. 2 (2024): 308–18. http://dx.doi.org/10.59573/emsj.8(2).2024.26.

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This study examines the role of storytelling in preserving traditional Ghanaian folklore, considering its significance in cultural continuity and identity formation. Ghana boasts a rich tapestry of oral traditions, comprising myths, legends, proverbs, and folktales that have been passed down through generations. However, in the face of modernization and globalization, these indigenous narratives face the risk of being marginalized or forgotten. Through qualitative analysis and literature review, this paper explores how storytelling serves as a vital mechanism for the transmission and preservat

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9

Opoku Mensah, Eric, and Caroline Aboagye Da-Costa. "Decolonization of indigenous language media practice in Ghana: Myth or reality?" Arụmarụka: Journal of Conversational Thinking 2, no. 1 (2022): 98–126. http://dx.doi.org/10.4314/ajct.v2i1.5.

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The marginalization of Ghanaian indigenous languages from the media space ceased in the 1990s when the airwaves were liberalized. This was not only a ground-breaking experience for diversification but also a way of getting the majority of the population informed, especially through radio, which is a comparatively accessible medium. However, indigenous language use for radio news broadcasts has come under intense criticism for the extensive use of embellishments like proverbs, which are believed to digress from foreign and acceptable news standards. Using content analysis of Ghanaian media poli

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10

Owusu, Sefa. "SPEAKING THE UNSPEAKABLE: PROVERBS OF OBSCENITY AND INVECTIVES IN AKAN." International Journal of Language, Linguistics, Literature, and Culture 03, no. 01 (2024): 92–100. http://dx.doi.org/10.59009/ijlllc.2024.0057.

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The unspeakable or verbal taboos are words that are considered in bad taste by speakers of a language. They are associated with things that are not said, particularly in words and expressions in a given society because of their indecency, shocking character or immorality Verbal taboos in Akan include ntam ‘reminiscential oath’, duabɔ ‘imprecation’, nsedie ‘selfimprecation’, atɛnnidie ‘invectives’, ammɔdin ‘unspeakable’ The unspeakable may include the effluvia of the human body: faeces, menstrual fluid, etc. and the sex organs and acts related to sex. The data for this paper was drawn from Akan

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11

Visser, Hans. "Proverbs and the African Tree of Life: Grafting Biblical Proverbs on to Ghanaian Eve Folk Proverbs, written by Dorothy Bea Akoto-Abutiate." Exchange 45, no. 1 (2016): 89–91. http://dx.doi.org/10.1163/1572543x-12341388.

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12

Amuah, Joshua Alfred, and Hilarius Mawutor Wuaku. "Use of proverbs as communicative tool in Ghanaian choral music compositions." Legon Journal of the Humanities 30, no. 1 (2019): 133. http://dx.doi.org/10.4314/ljh.v30i1.6.

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13

Goddard, Horace I., J. C. Christaller, and Kofi Ron Lange. "Three Thousand Six Hundred Ghanaian Proverbs (From the Asante and Fante Languages)." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 26, no. 3 (1992): 527. http://dx.doi.org/10.2307/485299.

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14

Asante, Comfort, and Gladys M. F. Akyea. "From the horse’s own mouth: Gender perception in some Akan and Ewe proverbs." Abibisem: Journal of African Culture and Civilization 4 (December 1, 2011): 29–46. http://dx.doi.org/10.47963/ajacc.v4i.879.

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Issues about women have engaged the attention of many scholars over the years, especially in recent times. These issues span much of marginalization of women in national affairs, male dominance over women, sexual harassment and recently in Ghana domestic violence against women and children among others. Most of these have been analysed from various dimensions. The sociologists, the psychologists and the humanists have all touched on an aspect nor other of womanhood however trite it may seem. This paper is a contribution to the discussion on women. It invites the reader to look at the issue of

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Elder, D. Rose, Nathan Crook, Jessica Crook, and Kayla Walls. "Celebrating African Arts: How Traditional Leader Stories, Narratives, and Proverbs Inform Contemporary Ghanaian Life." International Journal of Social, Political and Community Agendas in the Arts 14, no. 3 (2019): 1–17. http://dx.doi.org/10.18848/2326-9960/cgp/v14i03/1-17.

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16

Abarry, Abu Shardow. "Book Review: Three Thousand Six Hundred Ghanaian Proverbs (From the Asante and Fante Language)." Journal of Black Studies 22, no. 1 (1991): 143. http://dx.doi.org/10.1177/002193479102200111.

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17

Adom, Dickson. "Traditional Biodiversity Conservation Strategy As A Complement to the Existing Scientific Biodiversity Conservation Models in Ghana." Environment and Natural Resources Research 8, no. 3 (2018): 1. http://dx.doi.org/10.5539/enrr.v8n3p1.

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Biodiversity management in Ghana has been largely driven by scientific conservation models. The time-tested and useful traditional conservation ethos in the Ghanaian cultural and artistic elements such as festivals, proverbs, cosmological belief systems and taboos are often watered down by conservationists in biodiversity conservation schemes. This is due to conservationists’ lack of clear-cut guidelines on how to effectively utilize the traditional knowledge systems in complementing the scientific conservation models they are well versed. The developed traditional biodiversity strategy was ba

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18

Baataar, Cuthbert, Thomas Azagsiba Agana, and Samuel Adadi Akapule. "Wise Saying or “Foolish” Saying: Assessing the Views on the Impact of Some Ghanaian Proverbs and Sayings on Gender Relations in the Frafra Traditional Area of Ghana." OALib 10, no. 02 (2023): 1–14. http://dx.doi.org/10.4236/oalib.1109770.

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19

Baku, Elizabeth AKu, Isaac Agbemafle, Agnes Millicent Kotoh, and Richard M. K. Adanu. "Parents’ Experiences and Sexual Topics Discussed with Adolescents in the Accra Metropolis, Ghana: A Qualitative Study." Advances in Public Health 2018 (November 1, 2018): 1–12. http://dx.doi.org/10.1155/2018/5784902.

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Background. Traditionally, discussion about sexuality is subdued in proverbs and is earmarked for adults. However, adolescents also need information about their sexuality to make informed choices regarding sexual behaviours. This study, therefore, seeks to explore the experiences of parents discussing sexuality topics with adolescents in the Accra Metropolis, Ghana. Methods. This was a qualitative study that used focus group discussions (FGDs) and in-depth interviews (IDIs) to assess parents’ experiences in discussing sexuality topics with adolescents. The FGDs, consisting of 8-12 parents each

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20

Pingue, Kahmaria, and Rebecca Lloyd. "Dancing into Ubuntu:." Cultural and Pedagogical Inquiry 12, no. 1 (2021): 165–79. http://dx.doi.org/10.18733/cpi29543.

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This inquiry describes the lived experiences of five Bachelor of Education students learning and teaching Kpanlogo, a West African dance. Each experience was conceptually analyzed with the Sankofa bird, depicted with its beak reaching back to retrieve a golden egg on its back. This symbol embodies the Ghanaian proverb, to go back, physically or spiritually, to retrieve what was once lost or forgotten. Such a framework orients us to the philosophy of Ubuntu, which posits that humanness is found and cultivated within community. What this inquiry reveals is that while it was awkward for some, it

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21

Moasun, Festus Yaw, and Magnus Mfoafo-M’Carthy. "The power of the tongue: Inherent labeling of persons with disabilities in proverbs of the Akan people of Ghana." Qualitative Social Work, March 12, 2020, 147332502091046. http://dx.doi.org/10.1177/1473325020910469.

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Proverbs are an important feature of any language worldwide. In Africa, for instance, people in their everyday conversations use proverbs to add special effects and flavour. However, the inclusion of proverbs in speech goes beyond mere decoration. As a repository of African knowledge and culture, proverbs serve as a medium for educating present and future generations about society’s cultural values, beliefs, and ethics. In this powerful role, proverbs may have significant effects on speakers and their listeners. While these effects may be positive, in terms of their references to certain group

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22

Die, George. "Integrating Local Cultural Knowledge as Formal and Informal Education for Young African Learners: A Ghanaian Case Study." Comparative and International Education 40, no. 1 (2011). http://dx.doi.org/10.5206/cie-eci.v40i1.9169.

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This paper is about schooling, education and socialization in Africa with a focus on the pedagogic and instructional relevance of local cultural resource knowledge such as the teachings of Indigenous proverbs. Using Ghanaian case material, the paper examines how Indigenous cultural knowledges inform the education and socialization of youth and suggest ways for rethinking schooling and education in African contexts. Among the teachings of Indigenous proverbs highlighted are knowings about self and community, development of self-worth and character, importance of social discipline and collective

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23

Amponsah, Samuel. "Akan folklore as a philosophical framework for education in Ghana." International Review of Education, March 14, 2023. http://dx.doi.org/10.1007/s11159-023-09993-x.

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AbstractPhilosophies of education serve as frameworks for producing lifelong learners and a knowledgeable and skilled human workforce who brace up their societies for changes in the 21st century. However, the Ghanaian education system continues to relegate its rich Indigenous philosophies to the back burner, favouring Western educational philosophies to drive its educational policies and practices. Ghana cannot continue to pursue a lifelong education agenda by relying on education that is entirely centred on foreign cultural values. The author of this article argues that lifelong education in

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Nyamekye, Ernest, John Zengulaaru, Ivy Addae, Abdul-Rahman Mutawakil, and Godfred Bonin Ntiakoh. "Culture, Critical Pedagogy, and Critical Thinking among ‘Children’ in Ghana: A Critical Discourse Analysis of Childhood Constructions in Ghanaian Proverbs." Journal of Asian and African Studies, February 13, 2024. http://dx.doi.org/10.1177/00219096241228773.

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Recent education reforms in Africa demand that teachers reconsider their position as the overall authorities and repositories of all knowledge in the classroom to develop the critical thinking skills of learners. While such a position demands a critical pedagogical approach to teaching, it is argued in this paper that the sociocultural values and social expectations of a typical African society like Ghana may have a significant impact on teachers’ development of children’s critical thinking skills. Thus, drawing on some selected Ghanaian proverbs, it is argued that how childhood is culturally

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25

Cha, Kyung‐Ho. "GHANAIAN FOLK THOUGHT, AKAN RELIGION AND AN ETHIC OF CARE IN SHARON DODUA OTOO'S ADAS RAUM^*." German Life and Letters, December 23, 2023. http://dx.doi.org/10.1111/glal.12399.

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ABSTRACTIn this article I will analyse how cosmological myths, proverbs and pictorial symbols from Ghanaian folk thought and religion are adapted in Sharon Dodua Otoo's novel Adas Raum. I will focus primarily on the idea of the transmigration of the soul, which comes from the religion of the Akan people, and on the Sankofa symbol, which stands for a certain attitude towards history. In the novel, Ghanaian wisdom poetry, which traditionally deals with the boundary between life and death and the development of the self within the community, is translated into German prose. I aim to explore the s

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Kudadjie, Patrick Tetteh. "Assessing Ghanaian Primal Consciousness: A Key Factor in Pentecostal-Charismatic Christianity." Pentecostalism, Charismaticism and Neo-Prophetic Movements Journal, February 15, 2024, 1–11. http://dx.doi.org/10.38159/pecanep.2024511.

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The article examined the influence of the Ghanaian primal consciousness on Pentecostal-Charismatic Christianity. Although the primal religion seems to have lost its physical presence in the Ghanaian religious space, its ideologies and tenets continue to be alive in the lives of many Pentecostal-Charismatic Christians. Relying on the researcher’s pastoral experience, personal observations and by paying attention to some sayings and proverbs of some Pentecostals, the study identified the extent to which primal consciousness affects Pentecostal Christianity in Ghana. It discovered that while some

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Yiadom, Fredrick Boakye, Owusu Ansah Ankrah, and Victor Kweku Bondzie Micah. "Symbolic Significance of Concrete Wall Murals." International Journal of Innovative Research and Development, October 31, 2022. http://dx.doi.org/10.24940/ijird/2022/v11/i10/oct22023.

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This article identifies and examines the symbolic significance of two-story concrete wall murals in Takoradi, which currently evidences the need to decode the irreplaceable glimpse into the diversity of Ghanaian culture for future use while maintaining their original meaning and purpose. The qualitative research approach was adopted using unstructured interviews and on-site direct observations for the data collection. The study discussed two-story wall murals in concrete: 'Fear not Osahene, your redeemer lives', and 'love supersedes all gifts'. Eight (8) research participants, namely, artist (

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28

Cree, Viviene E., Bob MacKenzie, Douglas Edgar, and Rose Foy. "Stories from Edzell Lodge children’s home in the 1940s and 1950s: lessons for practice and research." European Social Work Research, January 29, 2024, 1–14. http://dx.doi.org/10.1332/27551768y2024d000000004.

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‘Gnatola ma no kpon sia, eyenabe adelan to kpo mi sena’ (‘Until the lion has his or her own storyteller, the hunter will always have the best part of the story’) (Ghanian proverb, available at: http://thelionandthehunter.org/). Historically, both the discipline and profession of social work have been imagined and constructed by those who oversee social work services – ‘the hunters’, according to the aforementioned Ghanaian proverb. Thus, it has been predominantly white, middle-class, non-disabled, mainly female, Global North voices that have determined what social work looks like and how it is

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Emery, Clifton R., Alhassan Abdullah, and Lucy P. Jordan. "Protective Community Norms and Mental Health Risks for Severe Physical Abuse: Lessons From a Nationally Representative Study of Ghana." Journal of Interpersonal Violence, February 26, 2023, 088626052311564. http://dx.doi.org/10.1177/08862605231156418.

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Although it has become axiomatic to quote an African proverb in discussions of child well-being, attempts to draw concrete and positive lessons from how African communities respond to and mitigate child maltreatment are comparatively few. This study tested the hypothesis that the collective value of Abiriwatia in Ghana, which supports legitimate norms of community obligations to care for children, could be protective against physical abuse. It also examined the claim that knowledge of the familial situation of community members, generated through Abiriwatia, may help them to act to mitigate th

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Campbell, Jacob, Mark Bouman, Arlene Crawford, and Abigail Derby Lewis. "Sankofa Urbanism: retrieval, resilience, and cultural heritage in cities through time." Frontiers in Ecology and Evolution 11 (June 20, 2023). http://dx.doi.org/10.3389/fevo.2023.1219336.

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One frequently cited principle that underlies the current move toward sustainability in urban planning and policy is, “long-term vision, incorporating awareness of the past and looking way into the future.” We name this “Sankofa Urbanism,” from the Ghanaian symbol and proverb that suggests, “it is not wrong to reach back for that which you have forgotten.” Planners and policy-makers have sought to build in cultural heritage as an important feature of “nature-based solutions” for cities. We argue that retrievals from the past in multiple forms can strengthen the integration of biodiversity pres

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