Eʋe
Language: English
Part of speech: adj
Senses: examples: text: 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.
ref: 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:
text: 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’.
ref: 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:
text: After the Asante War ended in 1874, a number of the Eʋe refugees returned home to put into practice what they had learned.
ref: 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:
text: For instance, the aim of the Eʋe & Proud-focused group is to translate Ewe names into English.
ref: 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):
text: 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.
ref: 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:
text: 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.
ref: 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):
text: The Eʋe people, spread across West Africa, use the phrase “amenyenye gborbor eno zi deme” (Eʋe: the spirit of becoming human has settled in him/her) to describe someone who has become truly human.
ref: 2020, Takako Mino, Prince Paa-Kwesi Heto, “Educating Humans”, in Journal of Interdisciplinary Studies in Education, volume 9, number SI, →DOI, page 41:
text: Its popularity among the Eʋe communities and other ethnic groups in Ghana and beyond has been extraordinary.
ref: 2022, Fernando Palacios Mateos, editor, Comprendiendo/Understanding América, Pontificia Universidad Católica del Ecuador [Pontifical Catholic University of Ecuador], →ISBN:
glosses: Alternative form of Ewe.