Introduction Since ancient times, human beings have recorded their time in stories. Marshack (1972), recounting the agricultural importance of marks in skeletal remains, which had been dated to the Mesolithic period (middle stone age), and refers to these bone notations as “storied.” Clandinin (2013) made allusions to people’s storied lives when asserting that “people shape their daily lives by stories […] they interpret their past in terms of these stories” (p. 13). A review of the earliest writings verifies that people seem to have used stories to answer important questions, such as “who is my neighbor?” “Why are we here?” “Why do we have to die?” “Why is there pain?” (Doan, 1994). In the Ghanaian context in particular, and in the larger African context in general, stories are the primary medium of transmitting knowledge. These stories make lives meaningful within cultures. Doan (1994) argues that it was the quality of meaningfulness, rather than factual truthfulness that gave the story credibility. Narrative inquires such as Caine and Estefan (2011) remind us that stories are important; they sustain and remind people that lives are lived, told, retold, and relived in storied ways. Stories are what people know, how people know, and stories are how people live. Stories are people’s obligation to others, and stories create obligations for authors and researchers. This mode of thought goes back to Plato’s days when they search for “essences” – universally true principles apart from the subjective individual – over meaning began in the history of western ideas. Bruner (1986) has called this emerging stream “paradigmatic” as opposed to “narrative” knowing. According to Bruner (1986), the paradigmatic realm involves universal truth conditions; it is engaged with abstract and general theories and with empirical evidence. Its right place is the objective world. The narrative approach of thought is characterized by good stories that gain credence through their likeness; it is concerned with the particulars of experience; it chronicles events over time. The proper venue of the narrative mode is within the subjective world of meaning. Following, the paradigmatic thought initiated by Plato, Descartes distrusts what he could not “prove,” and thus foreshadowed the rise of modernism. Western consciousness began to credit only the scientifically verifiable objective world as real. Hence, paradigmatic thought has created a worldview and a language of its own, a language that has become indispensable for describing what Bateson (1972) has called the world of the “non-living”. However, in contemporary years the voices of narrative have become ever louder. Scholars from a number of disciplines have noticed “the significant attention paid to language in this century, following from 19th-and early 20th-century philosophy (e.g. pragmatism, hermeneutics, and phenomenology) and linguistics (e.g. pragmatism and semiotics)” (O’Connor, 1998, p. 2). Gergen (1990) argues that this acknowledgment is the move from modernism to postmodernism. What is a Narrative Inquiry? The narrative inquiry focused on experience and Clandinin and Connelly (2004) observe that “Humans are storytelling organisms who, individually and collectively, lead storied lives, and the study of narrative is the study of the ways humans experience the world” (p. 44). This suggests that individuals’ lives have stories