Eʋe

1. alternativenot comparableAlternative form of Ewe.

   For instance, the aim of the Eʋe & Proud-focused group is to translate Ewe names into English.

   2018, Elvis Yevudey, “The representation of African languages and cultures on social media: a case of Ewe in Ghana”, in Augustine Agwuele, Adams Bodomo, editors, The Routledge Handbook of African Linguistics, Routledge, →ISBN, part IV (Language and society: theory and practice)

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   From the Eʋe context, Dawubo Gavɔ, the priest in charge of Anyigbatɔ Shrine in Denu, Ghana, explains that a prospective priesthood candidate is normally observed for six months before admission, then trained for a further three years.

   2014, Dela Quampah, “Issues in Pentecostal Ministerial Ethics in Ghana”, in Good Pastors, Bad Pastors: Pentecostal Ministerial Ethics in Ghana, Eugene, Ore.: Wipf & Stock, →ISBN, page 141

   Several values or virtues can be associated with Eʋe folk proverbs, which this book considers as the African tree of life, on to which ‘shoots’ of the biblical tree of life in Proverbs 25:1–29:27 can be ‘grafted’.

   2014, Dorothy BEA Akoto-Abutiate, “The Eʋe-Speaking Peoples”, in Proverbs and the African Tree of Life: Grafting Biblical Proverbs on to Ghanaian Eʋe Folk Proverbs, Leiden, S.H.; Boston, Mass.: Brill, →ISBN, page 31

   After the Asante War ended in 1874, a number of the Eʋe refugees returned home to put into practice what they had learned.

   2017, David C. K. Tay, “[Bremen Mission Society and E. P. Church: 1847-1955] Post Asante War Growth”, in Mawuli School: The Early Years, FriesenPress, →ISBN

   Birgit Meyer observes among the Peki-Eʋe in Ghana that the pietistic salvation message of the Norddeutsche Missionsgesellschaft (NMG) did not only “demonise” the “Eʋe gods and spirits,” but also drew a “boundary between Christianity and Eʋe religion,” and, hence, ecocultural self-understanding.

   2019, Ebenezer Yaw Blasu, “The Bible and Caring for the Land: African Thecology as Christian Impulsion for Creation Care”, in Benjamin Abotchie Ntreh, Mark S. Aidoo, Daniel Nii Aboagye Aryeh, editors, Essays on the Land, Ecotheology, and Traditions in Africa, Eugene, Ore.: Resource Publications, →ISBN

   In the Eʋe tradition, barring any medical complications, a child is to be named on the seventh or the eighth day after birth by the child's father or male relation of the father, if the latter is not physically present.

   2020, Gertrude Dzifa Torvikey, “Feminist Parenting: A Memoir in Motion”, in Rama Salla Dieng an Andrea O’Reilly, editors, Feminist Parenting: Perspectives from Africa and Beyond, Demeter Press, →ISBN, part I (Feminist Mothering Journeys)

plural Eʋes

1. alternativepluralsingularAlternative form of Ewe.

   The coastal Eʋes, being mostly traders and fishermen, are found in almost every town in Ghana.

   2011, D. N. A., Hey, You Better Know Before You Go!, Trafford Publishing, →ISBN, page 35

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   He continued that Lome, which was mainly Aŋlɔ-speaking, would become the capital town, the educational headquarters, and the terminal for the proposed railway system which was to service the interior. This would give the western Eʋes more trading advantages. He added that already, indigenous clerks in the provincial centres of Kpalime and Kpando were western Eʋes (mostly Aŋlɔs) and not Popos (Anexɔs).

   1971, Gilbert Ansre, “Language Standardisation in Sub-Saharan Africa”, in Thomas A[lbert] Sebeok, editor, Current Trends in Linguistics, volume 7 (Linguistics in Sub-Saharan Africa), The Hague; Paris: Mouton, →LCCN, page 687

   As the Eʋes (that is the people of Ho with some Ewes from surrounding towns) fled to Ave during the Asante war, they brought it with them from there.

   2011, Jakob Spieth, “[The HO – Tribe] Economic Life”, in Emmanuel F. Tsaku, Marcellinus Edorh, Raphael Avornyo, Mary Esther Kropp Dakubu, transl., edited by Komla Amoaku, The Ewe People: A Study of the Ewe People in German Togo, Legon, Accra, Ghana: Sub-Saharan Publishers, →ISBN, page 375

   Chris Abotchie undertakes an elaborate exploration of the various mechanisms for social control among the southern Eʋes by isolating the relevant factors of lineage identity, rites of passage, traditional leadership, and what he calls the “magico-religious mechanism.” Abotchie’s magico-religious category emphasizes that the Eʋes hold criminal acts as offensive to the gods, who consequently engage supernatural forces to regulate human behavior in the community.

   2014, Dela Quampah, “Ghanaian Traditional Leadership Milieu and the Contextualization of Christianity”, in Good Pastors, Bad Pastors: Pentecostal Ministerial Ethics in Ghana, Eugene, Ore.: Wipf & Stock, →ISBN, page 46

   These regions are occupied by three main migrant groups - the Northern Eʋes, Central Eʋes and the Southern Eʋes, respectively.

   2014, Dorothy BEA Akoto-Abutiate, “The Eʋe-Speaking Peoples”, in Proverbs and the African Tree of Life: Grafting Biblical Proverbs on to Ghanaian Eʋe Folk Proverbs, Leiden, S.H.; Boston, Mass.: Brill, →ISBN, page 31

   For her this explains why the Eʋe call a human shadow cast on a surface luʋᴐ, while that of other solid objects is differently described as vᴐvᴐli.

   2020, Ebenezer Yaw Blasu, “Glossary”, in African Theocology: Studies in African Religious Creation Care, Wipf & Stock, →ISBN

1. alternativeAlternative form of Ewe.

   Today standard Eʋe is the variety that is used in educational and religious literature.

   1971, Gilbert Ansre, “Language Standardisation in Sub-Saharan Africa”, in Thomas A[lbert] Sebeok, editor, Current Trends in Linguistics, volume 7 (Linguistics in Sub-Saharan Africa), The Hague; Paris: Mouton, →LCCN, page 688

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   Eʋe is spoken in the Volta Region of Ghana, Benin, Togo, Nigeria and by nationals residing in the diaspora.

   2011, D. N. A., Hey, You Better Know Before You Go!, Trafford Publishing, →ISBN, page 35

   The language and culture of these groups of Eʋe-speaking peoples differ from each other only slightly.

   2014, Dorothy BEA Akoto-Abutiate, “The Eʋe-Speaking Peoples”, in Proverbs and the African Tree of Life: Grafting Biblical Proverbs on to Ghanaian Eʋe Folk Proverbs, Leiden, S.H.; Boston, Mass.: Brill, →ISBN, page 31

   Bernhard Schlegel, the first missionary to study Eʋe systematically, after considerable research, reached the decision that the standardized Eʋe be based on the coastal Aŋlɔ dialect.

   2017, David C. K. Tay, “[Bremen Mission Society and E. P. Church: 1847-1955] Berlin Conference”, in Mawuli School: The Early Years, FriesenPress, →ISBN

   Ablɔɖe was initiated and sustained by a shoemaker named Holiday V. K. Komedja, and written almost entirely in his mother-tongue, Eʋe.

   2019, Katharine Alexandra Collier Skinner, Wilson Yayoh, editors, Writing the New Nation in a West African Borderland: Ablɔɖe Safui (the Key to Freedom) by Holiday Komedja, Oxford University Press, →ISBN

   The Eʋe used in this study predominantly reflects the Eʋe spoken by the Tᴐŋu districts of Southern Volta Region of Ghana.

   2020, Ebenezer Yaw Blasu, “Glossary”, in African Theocology: Studies in African Religious Creation Care, Wipf & Stock, →ISBN