ghanaopendata/ghanaian-research-english huggingface dataset:
The aesthetics of Dagaaba women play songs

This study examined the aesthetics of Dagaaba women play songs. Dagaaba are people who speak Dagaare, a Gur Language spoken in the Upper West Region of Ghana and in neighbouring Countries like Burkina Faso and Cote d‟voire. Songs are mostly sung during occasions such as birth of a child, marriage and funeral ceremonies. Songs are therefore inevitable because they play a very vital role in human life. The study was conducted in Ul-kpong Bakonoyiri community in Jirapa district of Upper West Region of Ghana. Purposive sampling method was used to obtain 30 Dagaaba women consisting of 2 lead singers and 28 chorus singers. The Dagaaba women play songs were audio recorded as the women sung the play songs while photos were taken as the women performed the songs. The audio recorded songs were transcribed and then translated into English Language using meaning-for-meaning translation. The findings show that the songs performed by the Dagaaba women are Anlee, Kccre, Gyaŋ and Yaaloo. The Dagaaba women use play songs to help address some social problems in homes and the society as a whole and also for recreational purposes. The Dagaaba women compose their play songs in lines and stanzas. A line or a stanza is determined by the pauses made by the lead singer. The number of lines in a stanza varies from song to song. The songs also vary in rhythm depending on the type of performance. The Dagaaba women employ the use of literary devices such as metaphor, simile, symbolism, repetition, personification, assonance, alliteration and rhetorical questions among others to convey the message to the audience. The main themes around which the songs are composed are love, praise, caution and lamentation. The use of the figurative language makes the songs sound beautiful in the ears of the audience and thereby making the Dagaaba women play songs uniquely different from other songs.

Source: UEW
The aesthetics of Dipo songs

This study sets out to investigate the use of aesthetic elements in dipo songs that contribute to their social importance. Dipo songs serve as a means of social control; as a means of action directed towards the solution of problems that have plagued society in recent times by exposing the weakness, minor follies and major vices. Thus satire which is a major aesthetic element of dipo songs acts as a means of surgery to correct the follies. In a bid to achieve this, the researcher used questionnaires (unstructured and unrestricted), participant observation and face to face interviews to collect data for analysis. These sessions were recorded and translated and interpreted for analysis. The population was taken from major towns in Manya Krobo. In all, about 70 songs were presented for analysis in the study. The research has proved that dipo songs educate; spell out the dos and don’ts of life. For this reason, one major aesthetic element which has been extensively discussed is satire and humour in dipo songs. Over the years, these songs have helped to produce a conscientious and productive people since any deviation from the normal way of life is held up for ridicule. The study therefore recommends that the study of African music be give a priority in the country’s universities and colleges of education. The researcher also calls on the Konor and people of Manya Krobo to redirect their attention to dipo songs because they have the ability to address the vices they have to contend with in recent times.

Source: UEW
Aesthetics, appreciation and criticism among Ewe kente weavers; its implication for art education

The Kete cloth is a product that is exclusive to Ghana, being fully hand woven and highly symbolic. This weaving tradition has gained popularity in renowned communities situated in the Volta, and other parts of the country. Kete as it is known among the Ewes in the Volta region has a unique ability to evoke powerful emotions and symbolizes some of the fundamental human ideas ever imagined in Africa, within Ghana. This research seeks to discover the concepts of aesthetics, appreciation and criticism among the Ewe Kete weavers hence its implications for Art Education. Both quantitative and qualitative research designs were used for the study; relevant data for the study were collected using interviews, observation and questionnaire from customers of Kete, art specialists, students, opinion leaders, and weavers from the weaving communities in the Volta region. Data were collected, described, interpreted, and analyzed using SPSS (Statistical Product and Service Solutions) conclusions drawn and recommendations made for implementation. The outcome of the study revealed that, there are basically two varieties of Ewe Kete cloth which are Ʋusε and aɖaŋuvͻ; the weavers have their own criteria of aesthetics, appreciation and criticism; and these are areas of study in Art Education. Unfortunately, these somehow are neglected in the teaching of art programmes in schools as a result of the influence of western culture on Ghanaians and students alike. As a result of this, a gap has been created and in order not to produce educational misfits in the Ghanaian societies; education of the people must be centered on the culture and the needs of the people receiving it.

Source: UEW
African migrants in Japan: Social capital and economic integration

This study examines the strategies that African migrants in Japan adopt to build networks and utilize the social capital derived from the networks to achieve socio-economic integration and mobility in Japanese society. It is based on a field study conducted within the Tokyo metropolitan area in 2012. The study shows that in spite of racial prejudice, the African migrants in Japan build and draw heavily on bridging and linking social networks to promote economic integration. They develop these cross-cultural networks and capital through intermarriage with Japanese women, friendship and business ties with African Americans, Japanese youth and Japan's business community. For some migrants, their high educational background facilitated their economic integration in Japanese society. � Scalabrini Migration Center 2015.

Source: UEW
African Perceptions of Trade Partners: A Ghanaian and Togolese Perspective of Sino-African Relations

Studies on perception in both development studies and international relations have shown that most nations have mutual perceptions predicated on and influenced by either fact, biases or stereotypes, or a combination of other identifiable qualitative variables. In this study, we explore and demonstrate that African perceptions differ from country to country and are well influenced by factors such as the country of origin, the knowledge base and orientation towards China. The connection between Africa and China is long etched in history (206 bce to 220 ce) evidenced by a series of cultural and trade exchanges between China and Egypt, and long since antiquated in historical records by the Chinese traveller, Du Huan, of the Tang Dynasty. With a combination of primary and secondary data collected via social survey using google forms with questionnaires administered to participants of 10 and 6 tertiary institutions in Ghana and Togo, respectively, and bolstered with documentary evidence, we find that there are no singular overarching African perceptions of China, as the African continent is a 55-state region with diverse conflicting political, economic and sociocultural proclivities. The study further observed that compared to Togolese, more Ghanaians perceive China to be a goodwill partner predicated on its involvement on public health emergencies of international concerns (PHEIC) and influence on national economies through debt reliefs and other form of assistance. � 2020 African Studies Association of India.

Source: UEW
Africa�s challenges in the OA movement: risks and possibilities

Purpose: The purpose of this paper is to assess the status of the open access (OA) movement on the African continent, and if there is any financial or moral exploitation by dominant �foreign� world powers. OA provided the African intellectual community with a tool to prove its academic prowess and an opportunity to display cultural and intellectual independence. OA publishing is prone to abuse, and some in Africa have sought to exploit the OA boom to profit from non-academic activity rather than use this tool to glorify Africa�s image and diversity on the global intellectual stage. These issues are explored in detail in the paper. Design/methodology/approach: The authors broadly assessed literature that is related to the growth and challenges associated with OA, including the rise of OA mega journals, in Africa. Findings: African OA journals and publishers have to compete with established non-African OA entities. Some are considered �predatory�, but this Jeffrey Beall-based classification may be erroneous. Publishing values that African OA publishers and journals aspire to should not equal those published by non-African publishing entities. Africa should seek solutions to the challenges on that continent via Africa-based OA platforms. The budding African OA movement is applauded, but it must be held as accountable as any other OA journal or publisher. Originality/value: African scholars need to reassess the �published in Africa� OA image. � 2019, Emerald Publishing Limited.

Source: UEW
Aftermath of child trafficking identity construction of rescued children in the Effutu Municipality

The purpose of the study was to assess the aftermath of child trafficking on children been rescued and how the identity construction strategies help the rescued children reconstruct their lost identity in the Effutu Municipality. The study employed qualitative case study approach. Convenience sampling was used to sample 55 participants for the study. Semi-structured interview guide was used to gather data for the study. Data was coded and analysed using thematic analysis. It emerged from the study that the trafficking had negative influences on their education, socialization, and emotional well-being and this experience of stigma affects their overall sense of self concept and belief in their ability to cope and overcome their predicament. It again revealed that, identity construction strategies such as rescue and reintegration, material support, medical and health care, counselling, skills training, and youth empowerment were provided for the participants to help reconstruct their lost identities. The researcher recommended Effutu Municipal Assembly should improve access to good-quality health, social welfare and criminal justice support services for children survivors of trafficking. Counselling practises should also be encouraged to provide psychological support to the children through regular therapies such as behaviour modification, mind diversion and help build their self-esteem.

Source: UEW
Aftermath of child trafficking identity construction of rescued children in the Effutu Municipality

The purpose of the study was to assess the aftermath of child trafficking on children been rescued and how the identity construction strategies help the rescued children reconstruct their lost identity in the Effutu Municipality. The study employed qualitative case study approach. Convenience sampling was used to sample 55 participants for the study. Semi-structured interview guide was used to gather data for the study. Data was coded and analysed using thematic analysis. It emerged from the study that the trafficking had negative influences on their education, socialization, and emotional well-being and this experience of stigma affects their overall sense of self-concept and belief in their ability to cope and overcome their predicament. It again revealed that, identity construction strategies such as rescue and reintegration, material support, medical and health care, counselling, skills training, and youth empowerment were provided for the participants to help reconstruct their lost identities. The researcher recommended Effutu Municipal Assembly should improve access to good-quality health, social welfare and criminal justice support services for children survivors of trafficking. Counselling practises should also be encouraged to provide psychological support to the children through regular therapies such as behaviour modification, mind diversion and help build their self-esteem.

Source: UEW
Agbazankpivvicco a contemporary programme music based on the music of the samanpiid festival of the Kusasi people

The study espoused the idea of music acculturation in the mode of creative dynamism, consciously searching the elements of the Samanpiid festival of the Kusasi people of the Upper East Region and amalgamating it with the Western compositional techniques to create a relatively atonal programmed music of the African and more especially the Kusasi tradition. The study was conducted among the Kusasi people of Bawku in the Upper East Region of Ghana. It adopted aesthetic functionalism theory on social functions wherein meaning of music is derived from the role music plays in the lives of those who make it. Moreover, the research pivots on the Culture-Information (CI) theory in which creativity is a product of the interplay of culture (environment) and information (knowledge). The field study design was used for the data collection and twentieth century compositional techniques were used to create a hybrid novelty called Agbazankpivvicco. The novelty was analysed and a definitive analysis which will lead the listener and the reader through the piece was written. In the nut-shell, the researcher identified, documented, extended and recreated some of the musical forms of the Kusasi people within the Samanpiid festival to come out with this original work, providing a platform for the possibility of future research into other musical forms of the Kusasi people.

Source: UEW
Agricultural sector foreign direct investment and economic growth in Ghana

The study seeks to establish the relationship between foreign direct investment to Ghana�s agriculture sector and economic growth with secondary data mainly sourced from the World Development Indicator. The techniques employed to analyse the data include descriptive statistic, unit root test, Granger causality test and error correction model (ECM). The study accepted a neutrality hypothesis between foreign direct investment to the Ghanaian agricultural sector and its covariates; trade openness, capital and government expenditure. The study also revealed positive and significant relationship between economic growth and foreign direct invest flow to the agricultural sector and volume of trade respectively. However, government expenditure exhibit negative but significant relationship with economic growth. The study contributes to economic development literature from an important but neglected research context with regards to agricultural development via foreign direct investment to support job creation and overall economic development with particular reference to Ghana. Thus, the study recommends that policy should focus on flexible trade policies to attract more foreign direct investment (FDI) inflows to Ghana�s agricultural sector to accelerate growth across board. � 2018, The Author(s).

Source: UEW
Akan (Fante) ebisaa ho sentase na pragmatese mpɛnsampɛnsamu

Duwmadzi yi pɛnsampɛnsam Akan (Fante) ebisaa mu wɔ sentase na pragmatese kwan do. Dwumadzi yi yɛ “kwalitefti” nhwehwɛmu. Sentase nhyehyɛɛ mu no, ebisaa no daa edzi wɔ nkyekyɛmu ebien mu; ebisaa a n’asɛntɔw nhyehyɛɛ no gyina su na dwumadzi do. Ɔdaa edzi wɔ ebisaa a hɔn nkyɛmu gyina su do no mu dɛ, bi yɛ asɛntɔw tsiaba, asɛntɔw mbɔho, asɛntɔw tsentsen na asɛntɔw kuntann. Nkyɛmu a ogyina dwumadzi do no, ɔdaa edzi dɛ ebisaa no bi dzi dwuma dɛ asɛmbisa na asɛnka. Sentase mpɛsampɛnsamu no gyina Asɛntɔw Su na Dwumadzi Adwenmusɛm do. Dwumadzi no kɔr do kyerɛɛ kwan a kɔntɛst na amambra boa wɔ ebisaa ne ntseasee mu. Ɔyɛ nokwar pefee dɛ kasasua kɔntɛst a ogyina adwen a nkasafua a ɔwɔ ebisaa no mu dze ma fa nyiano noho no mmboa mma ntseasee no nnda edzi yie. Ebisaa mpɛnsampɛnsamu a ɔdaa edzi wɔ pragmatese kwan do no gyina Asɛnhia Adwenmusɛm (Relevance Theory) a Sperber na Wilson (1986) dze bɔbɔɔ adze do. Ebisaa a ne ntseasee yɛ traa mu no, nkasafua a ɔwɔ mu da adwen bi edzi fa nyiano noho a ɔboa ma otsiefo no nya ntseasee. Nyia a ɔrema nyiano no so tum dze ne suahu nye nyimdzee a ɔfa ndzɛmba etwa noho ehyia no dzi dwuma tse ase. Ebisaa ne ntseasee kyer adwen mu no, ebisaa no mma nyimdzee biara mmfa nyiano noho. Amambra ho nyimdzee no boa otsiefo ma onya kɔntɛst a ɔdze tse ebisaa no ase. Nhwehwɛmu yi da Mfantse ebisaa edzi na ɔma aman nyinara hu dɛ ɔwɔ sentase na pragmatese soronnko

Source: UEW
Akan atam edzin ho mp{nsamp{nsamu w} kasa mbra na sohyiolengwesteks kwan do

Nhwehwεmu yi no botae nye dε ↄtwe adwen si Akan atam edzin ho nhwehwεmu wↄ Kasa mbra na Sohyiolengwesteks kwan do. Nhwehwεmufo dze praemari mboanosεm a minyaa no wↄ atamtↄmfo hↄ na sεkεndari mboanosεm a minyaa no wↄ nwoma ahorow mu dzii dwuma. Nhwehwεmu yi kↄr do wↄ mansin ebien a ↄwↄ Mfinimfin Mantↄw mu. Mansin no nye Mfantseman Mansin na Assin Central Mansin mu. Nkurow a nhwehwεmu yi kↄr do wↄ mu no yε ebien; Mankεsemu na Assin Foso. Nhwehwεmufo no gyinaa nhwehwεmu kwan a ogyina botae do paaw nyimpa dze dzii dwuma yi. Nyimpa a medze hↄn dzii dwuma no yε atantↄmfo, mpanyinfo a wↄdze tam dzi hↄn daa daa dwuma na ndε mber yi mu mba. Mepaaw nyimpa du (10), mbasiafo beesia (6) na mbanyin baanan (4). Adwenmusεm a medze piaa mpεnsampεnsamu no ekyir nye kasa mfeefeemu mpεnsampεnsamu a Fariclough (1995) dze to gua. Adwenmusεm yi aboa ada no edzi dε twaka bi da Akan atam edzin na amambra mu. Nhwehwεmu yi da no edzi dε Akan atam edzin no mu bi yε sentase nhyehyεε a ↄyε asεntↄw tsiaba, asεntↄw mbↄho na asεntↄw kuntann. Atam edzin no bi so yε asεnka, asεmbisa na nhyε. Sohyilengweks kwan do no so ↄda edzi dε Akan Atam edzin no bi yε ekutsia, afotu na abεbu. Atam no bi yε dza wotum dze kↄ ayeforhyia ase, eyi na abadzinto. Nhwehwεmu yii san da no edzi dε Akanfo hwε tam ahosu ho ana wↄdze edzi dwuma. Atam ahosu a ↄda edzi wↄ nhwehwεmu yi mu nye sika, fufuw, tuntum na kↄkↄↄ.

Source: UEW
Akan kasa mmara ho nhyehyԑe a ԑfa ɔkyerԑfo ne annya anyԑ kyerԑfo ho

Nhwehwɛmu yi botae titiriw ne sɛ ɛhwɛ ↄkyerɛfo ne annya anyɛ kyerɛfo wↄ Akan kasa mmara nhyehyɛe ho. Akan nso yɛ kasa a ɛka kwa kasakuw no ho bi. Akyerɛwfo dodow no ara na wᴐakyerɛw afa ᴐkyerɛfo ne annya anyɛ kyerɛfo ho nanso wᴐn adᴐ asukᴐ ankᴐ Akan ᴐkyerɛfo ne annya anyɛ kyerɛfo ho. Ne saa nti ebehia sɛ meyɛ nhwehwɛmu bi fa ᴐkyerɛfo ne annya anyɛ kyerɛfo ho wᴐ kasa mmara nhyehyɛe ho. Saah ne Antwi Danso kasa faa ᴐkyerɛfo ne annya anyɛ kyerfo wᴐ ne kasa ntease ne nsɛmfuayɛ mu de nanso wᴐaka biribi amfa ne kasa mmara a egyina ne dwumadi ne gyinabea ahorow ho wᴐ Akan kasa mu. Bio, mede x-bar ne ↄkasasin mmobↄe mmara (phrase structure rules); na mede yɛɛ adwenmusɛm maa nhwehwɛmu no, sɛnea ɛbɛboa me ama mahu ↄkyerɛfo ne annya anyɛ kyerɛfo gyinabea wↄ ↄkasamu ahorow mu. Afei mede nkↄmmↄtwetwe, radio ne kasamfonini so kasebↄ ne nhoma ahorow bi te sɛ “Ɔbↄfo ba Ampomaa ne “mehunuiɛ a anka” a de dii dwuma. Afei nso, mihuu sɛ ↄkyerɛfo yɛ asɛmfua anaa nsɛmfua ɛnna annya anyɛ kyerɛfo yɛ nsɛmfua, ↄkasasin anaa ↄkasamufa a ɛkyerɛkyerɛ adeyɛ ne nea ɛkekaho mu. Ɛsan daa adi sɛ Akan kyerɛfo no dodow ara yɛ edin na ebi tumi ti ne ho mu na afei wↄn dwumadi nti na frɛ wↄn sɛ ↄkyerɛfo. Bio, nsɛmfua biara nni hↄ a wogyina hↄ ma Akan annya anyɛ kyerɛfo sɛ yɛbenya asɛmfua bi a ebetumi agyina hᴐ ma annya anyɛ kyerɛfo a gye sɛ yɛde (DE) abata asɛmfua no ho ansa na yetumi de adi dwuma wᴐ ᴐkasamu mu, na eyi tae da ne ho adi wᴐ yɛbea annya anyɛ kyerɛfo ho. Ne nyinaa mu no, dwumadi yi bɛboa ayi sintᴐ a ɛwᴐ ᴐkyerɛfo ne annya anyɛ kyerɛfo ho sɛ Akan kasa mmara nhyehyɛe. Eyi nkamfua, ᴐkyerɛfo ne annya anyɛ kyerɛfo gu ahorow nanso Akan ↄkyerɛfo ne annya anyɛ kyerɛfo gu mu ahorow asia enonom ne; yɛbea anoden, beae, bere, akyinyegye\ampayɛ ne dodow. Nea mede wie ne sɛ Akan ↄkyerɛfo ne annya anyɛ kyerɛfo wↄ kasa mmara nhyehyɛe mu no da ne ho adi wↄ ne gyinabea ahorow ne dwumadi mu pa ara.

Source: UEW
Akan nkasafua a wɔdze ‘Borɔ’ yℇ ne Lengwestseke mpℇnsampℇnsamu

Nhwehwεmu yi yε Akan nkasafua a wͻdze ‘Borͻ’ yε ne lengwestseke mpεnsampεnsamu a ͻtwe adwen si mͻfͻlͻgyi nhyehyεε, fͻnͻlͻgyi nhyehyεε na semantsese ntsease ntserεwmu a ͻda edzi ber a Akan dze asεndua ‘borͻ’ ridzi dwuma do. Nhwehwεmu yi dze Praemari na sekendri mboanosεm a ͻnam botae nyiyimu akwan do paaw Akanfo du-ebien (12) a hͻn mu anan (4) biara fi Akan kasa nkorabata etsitsir ebiasa (Mfantse, Asantse na Ekuapem) no mu kor mu wͻ Ajumako a ͻwͻ Finimfin Mantͻw mu. Nhwehwεmu yi nam nkͻmbͻtwetwe kwan (semi-structured interview) do nyaa ne praembri mboanosεm a sekendri mboanosεm no dze onyaa no Akan nkasafua nsopεree nwoma mu. Mboanosεm no ne mpεnsampεnsamu no mu no, nhwehwεmu yi nam mͻfͻlͻgyi dua nhyehyεε na adwenmu ngyinahͻma tsiͻri do ada nkasafuayε akwan pͻtsee, fͻnͻlͻgyi nhyehyεε pͻtsee na ntsease ntserεwmu ahorow a nkasafua a wͻdze ‘borͻ’ yε no dwumadzi da no edzi no edzi. Nhwehwεmu yi ada no edzi dε Akan nam mbataho na nkasafua nkabͻmu (εndosεntreke na εsosεntreke) do dze bawor nhyεananmu, nyewee na bawor koryε dzi dwuma ber a wͻdze asεndua ‘borͻ’ reyε nkasafua a ͻboa ma kasa no no mu nkasafua dodow dͻr. Bio, nhwehwεmu yi ada no edzi dε Akan dze asεndua yi yε dzin ahorow dze ma ndzεmba anaa su bi a wosusu dε n’abͻse mmfi Akanman mu. Akan san gyina ahosu, ndzeyεε, amambra, nyimdzee, bͻbea na pii a ͻkeka ho do dze borͻ nkasafua dzi dwuma dze tserεw hͻn nkasafua dodow mu a ͻno so kyerε ͻkasafo no n’anotsew na ne nyimdzee a no mu dͻ wͻ ne kasaa no ho. Iyi kyerε dε ndε mber yi a wiadze robuei ma abaɛfor ndzεmba rodͻͻso yi, Akanfo wͻ hͻn kwan soronko a wobotum afa do atoto abaɛfor ndzεmba edzin a onnhia dε wͻbεkeka nkasafua dodowara abobͻ mu akyerε adze kor mu. Iyi ntsi mususu dε nhwehwεmufo binom bεyε nhwehwεmu afa mbrε ‘borͻ’ si da edzi wͻ Ghana kasahorow nkaa no mu dε mbrε ͻbεyε a obotum ada nsεdzi na nsorsoree a ͻwͻ kasa ahorow no mu wͻ dεm kwan yi do no edzi.

Source: UEW
Akanfo gyedzi a }fa owu na eyiy{ ho, ahenyi mu amandze, nsunsuando na daakye nsakyermu

Dɛm nhwehwɛmu yi no botae nye dɛ ɔbɔhwɛ gyedzi ahorow a Akanfo wɔ fa owu na eyiyɛ ho, kwan a Akanfo fa do yɛ ahenyi, nsunsuando a ahenyi nya wɔ ɔmamfo hɔn asetsena na hɔn abrabɔ mu, na nsakyer ahorow a aba Akanfo ahenyi na eyiyɛ mu ndɛ mber yi, na mbrɛ ahenyi na eyiyɛ bɛyɛ daakye. Dɛm nhwehwɛmu yi gyinaa Hymes (1974) kasa ngyinadosɛm (SPEAKING THEORY) no do dzii dwuma. Nhwehwɛmu no daa no edzi dɛ, owu ka nyimpa n'abrabɔ ho, na ɔyɛ Akanfo hɔn ntɔyɛɛ dɛ wobegya owufo biara kwan, kwan pa do ama oeekopue samanadze asomdwee mu. Bio, nhwehwɛmu yi daa kwan etsitsir ebien: dɛtseyi na eyipa anaa sikasa edzi. Dɛtseyi mu no, amandze ahorow na ɔkɔ do kɛpem ber a wobeyi ɔhen no esie no. Dɛm ber no wɔyɛ amandze bi tse dɛ mɔkyersie, ahensi anaa ahensoa, nkaabɔ, ndaawɔtwe ne ndzii na pii a ɔkeka ho. Eyipa anaa sikasa mu so, wɔyɛ amandze bi tse dɛ ndabɔ, funguar, fun ndedae, funsie, na eyiyɛ. Afei, yehun nsunsuando pa na nsunsuando bɔn a eyiyɛ na ahenyi nya no ɔmamfo hɔn abrabɔ na hɔn asetsena mu do. No korakora no, nhwehwɛmu yi twe adwen si nsakyer a aba ndɛ mber yi eyiyɛ, mbrɛ eyiyɛ na ahenyi bɛyɛ daakye.

Source: UEW