Eʋe
Language: English
Part of speech: noun
Forms: form: Eʋes
Senses: examples: text: 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).
ref: 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:
text: 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.
ref: 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:
text: The coastal Eʋes, being mostly traders and fishermen, are found in almost every town in Ghana.
ref: 2011, D. N. A., Hey, You Better Know Before You Go!, Trafford Publishing, →ISBN, page 35:
text: 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.
ref: 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:
text: These regions are occupied by three main migrant groups - the Northern Eʋes, Central Eʋes and the Southern Eʋes, respectively.
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: 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.
ref: 2020, Ebenezer Yaw Blasu, “Glossary”, in African Theocology: Studies in African Religious Creation Care, Wipf & Stock, →ISBN:
text: Eʋes, in general, are found in the Volta Region of Ghana and some parts of Togo, Benin and Nigeria. […] Although the Eʋe migrated from Yorubaland in Nigeria almost six centuries ago, they still possess a few Yoruba cultural elements, some of which are exhibited in their music and dance forms. […] However, Galoeta (1985) writing on drum making among the southern Eʋes of Ghana and Togo, notes that Akpese musical instruments consists of two Congas and the “patange” (pati) drum (a small two-sided drum play with a thin stick), added to bells and rattles. […] In this chapter, we have recounted its history, placing it in the socio-cultural lives of the Eʋe of Ghana and some African on the diaspora communities.
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.